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
20. And Moses's Law which came in afterward was made to increase Mens obligation against Sin and more expresly and terribly forbid it that if the Jews would sin their Guilt and Punishment should be the greater as alas they did even to abundance But when guilt was increased and Sin by Mens abuse of the Law Grace did superabound being victorious against Sin and Guilt and the curse in all true Believers and extending to many more than Moses's Law did even to all the called Nations of the World 21. That as sin hath reigned unto death even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 21. That as Sin hath had its reign and sad effects in the Death and Miseries of the Sons of Adam even so shall Grace have its more victorious Dominion and Reign by the Meritorious Righteousness of Christ in making all his Members or Spiritual Off-spring Righteous by his Pardoning Adopting Sanctifying Mercy and bringing them to Eternal Life by the Power and Efficacy of Jesus their Redeemer CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. Perhaps some may gather from all this that we preach a Doctrine of Licentiousness and seeing Grace abounded where Sin abounded we infer that Men may continue in Sin that Grace may abound 2. God forbid How shall we that are dead to sin live any longer therein 2. Far be it from us so to think For though Christ came to save Sinners it was not to savour Sin but to destroy it and save Men from it And therefore as he died for Sin he causeth us to die to Sin and how then shall we live in it that are dead to it 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that when Men are Baptized they are by Vow Covenant and Profession listed into the belief of a Crucified Saviour who died for Sin to save us from it and do profess that Repentance by which we renounce it as dead to it for the time to come 4. Therefore we are buried with him by baptism into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Therefore in our Baptism we are dipped unde the Water as signifying our Covenant-profession that as he was buried for Sin we are dead and buried to Sin that as the glorious power of God raised him from the dead so we should rise up to live to him in newness and holiness of Life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For as we have Covenanted and Professed our belief in him and conformity to him as Dead so we have Covenanted and Professed and must practise our Conformity to his Resurrection or else it is not true Baptism and Christianity and Conformity to Christ 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing that as his Body was Crucified for Sin so we have herein Covenanted and Professed to be as to our old Dispositions and sinful Conversations as it were crucified with him that the Body of Sin that is our fleshly corrupt disposition and conversation might be destroyed that henceforth we should not serve Sin but be as dead to it 7. For he that is dead is freed from sin 7. For as a Dead Man is absolved from all servile Obligations to his Master so he that is by the Death of Sin conformed to the death of Christ is freed from the dominion of Sin 8. Now if we be dead with Christ we believe that we shall also live with him 8. And if we be indeed what we are by Baptismal Profession conformed thus to Christs Death we have cause to believe that we must and shall be conformed to his Resurrection and Life 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 9 10 11. For as we know that Christ being raised from the Dead dieth no more His Death for Sin was but once but he being risen liveth to God for ever so must you reckon that you are by Conversion from Sin to God once dead to Sin by Covenant Consent and Profession that you may ever after-live to God by the Mediation Spirit and Grace of Christ 12. Let not sin reign therefore in your mortal body that you should obey it in the lusts thereof Therefore unless you will renounce your Baptism and Christianity you must not let Sin reign in those bodies which as they die for sin so are professedly dead to sin Its lusts may tempt and trouble you but must not be obeyed 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness to God 13. Nor must you yield the Members of your Bodies as instruments of unrighteousness unto sin tho you should pretend that you keep your Hearts clean to God but give up your selves to the Government and Will of God as those that are risen and alive from your dead state of sin that you may live to him and so give up the Members of your Bodies as the Souls Instruments of Righteousness in serving God 14. For sin shall not have dominion over you for you are not under the law but under grace 14. For sin must not and shall not have dominion over you to rule you or condemn you for you are not under the Law which meerly forbade it and condemned the sinner but under Grace which mortifieth and forgiveth it 15. What then shall we sin because we are not under the law but under grace God forbid 15. What then shall we turn this Argument of our deliverance from sin to encourage us in sin and be the bolder to sin because we are not under the Law that condemneth sinners but under Grace that pardoneth them Far be it from us 16. Know ye not that to whom ye yield your selves servants to obey his servants you are to whom ye obey whether of sin unto death or of obedience unto righteousness 16. Know ye not that as your engagement to be Servants of Christ bindeth you to obey him so your obedience will shew whose Servants you are indeed whether you obey sin which is the way of death or obey Christ unto Righteousness and life 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that
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
of the high priest 16. But Peter stood at the door without Then went out that other Disciple which was known unto the high priest and spake unto her that kept the door and brought in Peter 15. Note It seems acquaintance made them bear with John and yet pretended they knew him not to be a Disciple 17. Then saith the Damsel that kept the door unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the Servants and Officers stood there who had made a fire of coals for it was cold and they warmed themselves and Peter stood with them and warmed himself 17 18. Note Whenever we have business in bad Company we should foresee what Temptations we may there expect and be forewarned 19. The high priest then asked Jesus of his disciples and of his doctrine 19. N. The Perversion and Confusion of this blinded World Man Examineth and Judgeth God An ignorant High Priest who pretendeth to no honour but to be an Officer of God judgeth his Master 20. Jesus answered him I spake openly to the world I ever taught in the Synagogues and in the Temple whither the Jews always resort and in secret have I said nothing 21. Why askest thou me ask them which heard me what I have said unto them behold they know what I said 20 21. Note Christ that came to die for our sins yet would not accuse himself but refeâ—â—ed the ensnaring Prelate to his Auditors and bid him pâ—oduce his Witnesses if he had any thing to accuse him of Giving us an Example how to answer such malicious High Priests Secondly By in secret have I said nothing hemeaneth I have not fraudulently concealed my Doctrine Thirdly Christ did not separate from the Temple or Synagogue and yet they could not bear him while he put them but to prove their accusations they expected that his obedience to their demands should have furnished their Malice with matter against him while they were breaking Gods Commands 22. And when he had thus spoken one of the officers which stood by stroke Jesus with the palm of his hand saying Answerest thou the high priest so 22. Note It is no wonder if wicked High Priests have wicked Officers ready to say and do as they Rebels against God charge God himself for not obeying them in iniquity and expect more than due submission from Gods Servants while they were against God himself 23. Jesus answered him If I have spoken evil bear witness of the evil but if well why smitest thou me 23. If I have by my answer broken the Law prove it If not why art thou Executioner without Tryal or desert 24. Now Annas had sent him bound unto Caiaphas the high Priest 25. And Simon Peter stood and warmed himself They said therefore unto him Art not thou also one of his disciples He denied it and said I am not 26. One of the servants of the high Priest being his kinsman whose ear Peter cut off saith Did not I see thee in the garden with him 27. Peter then denied again and immediately the Cock crew 24 25 c. All this was done in Caiphas house whither Annas had sent Christ bound There Peter then denied Christ Though one denyal be here omitted 28. Then led they Jesus from Caiaphas unto the hall of Judgment And it was Early and they themselves went not into the Judgement-hall lest they should be defiled but that they might eat the Passover 28. Note Thus That Hypocrite Priests make Conscience of a Ceremony while they are shedding holy Blood 29. Pilate then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactour we would not have delivered him up unto thee 29 30. Note The wicked Priests expected that Pilate should have taken their bare word against Christ to Condemns him 31. Then said Pilate unto them Take ye him and judge him according to your Law The Jews therefore said unto him It is not lawful for us to put any man to death 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die 31 32. If he must be Condemned upon your bare word be you the Judges of him by your own Law For the Rommans use not to Condemn men so unjustly Note The Romans having Conquered the Jews allowed them the use of their Law for lesser punishments but not for death though some think otherwise Crucifying was the Roman punishment 33. Then Pilate entred into the judgment-hall again and called Jesus and said unto him Art thou the king of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me 34. I perceive thy question implyeth accusation Who is the Accuser Is it thy self or any other 35. Pilate answered Am I a Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done 35. I am no Jew nor Judge of your Prophesies pretences and quarrels It is thy own Nation and those that should best understand the matters of it even the High Priest that have delivered thee to me How hast thou offended them 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence 36. I know it is as the Usurper of the Crown against Caesar that they intend to accuse me But of that they have no just cause For it is no Earthly Kingdome that I claim nor do I raise Men to fight for me as I should do if I claimed an Earthly Kingdom 37. Pilate therefore said unto him Art thou a king then Jesus answered Thou sayest that I am a king To this end was I born and for this cause came I into the world that I should bear witness unto the truth every one that is of the truth heareth my voice 38. Pilate saith unto him What is truth 37. And art thou a King indeed Jesus answered I am a King though I claim no mans Crown it was to this end that I was born and came into the World that the Truth might Reign and that I might Reign in the Minds of Men by the Light of Truth And every one that is thus enlightned to obey the Truth obeyeth me Pilate said in disdain what is that Truth which thou pretendest to be thy Reign And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all 38. I find not that he breaketh any of our Laws by any capital Crime 39. But ye have a custom that I should release unto you one at the passover will ye therefore that I release unto you the king of the Jews 40. Then cried they all again saying Not this man But Barabbas Now Barabbas was a robber 39. Note Pilate derided Christ
in due time Christ died for the ungodly 6. For when we were worthless helpless lost and miserable in the fittest season Christ died even for the ungodly guilty Sinners to recover them to God and save them 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. For among Men few or scarce any one would die for an Innocent Man though perhaps some few of rare Charity and self-denial would venture on death for a Man of eminent worth and goodness 8. But God commendeth his love toward us in that while we were yet sinners Christ died for us 8. But the love of God to us was so transcendently declared and magnified that while we were yet Sinners against his Law and him Christ died to reconcile and save us 2. Much more then being now justified by his blood we shall be saved from wrath through him 9. And if he loved us so far as to give his Son to die for us when we were meer guilty Sinners we may be sure that now he hath made and accepted us as Righteous pardoning all our Sin for the Sacrifice of the Blood of Christ he will certainly save us from Damnation 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if God reconciled us to himself by his Sons death when we were his Enemies doubtless he will save them that are now reconciled and pardoned Believers by the Intercession of him that liveth in Glory and is now our Head the Lord of Life by giving us his Spirit and justifying us at last and receiving us to himself in Glory He that loved his Enemies will not damn his beloved Children 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have received the atonement 11. And now moreover through this reconciliation by Christ which we have received upon our believing God is so far from being our terrifying avenging Judge that he is become our greatest glorying and joy he being our God and we his People and he being our Father and alsufficient Portion and Felicity 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. In all this we have notice of this great Mystery that as Adam was the Root or first cause of Mans Sin and Death and by that one Man sin entred into the World and death by Sin and so all being Sinners death passed upon all even Temporal death actually and Eternal death by the Sentence of the Violated Law as being our due 13. For until the law sin was in the world but sin is not imputed where there is no law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 13 14. For it is certain that Sin was in the World before Moses's Law even from Adam's fall And whereas that is no Sin nor imputed to Guilt and Punishment which is against no Law yet death reigning from Adam's fall till Moses and therefore all were under some Law Sin being so far imputed to them though they sinned not themselves as Adam did against an express particular command and penal threatning by supernatural Revelation from Heaven nor all that died e. g. Infants did actually and personally transgress Therefore it was from him as his vitiated guilty Seed that they derived Original Sin and by this vitious nature they at age sinned actually against that Law which they were under and by both were the Children of death so that we may compare Adam as the root of Sin and Death to all with Christ who is to all true Christians the root of Holiness and Life 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But the disparity must be noted For if the sin of one Man had such malignant power and pernicious efficacy as to procure the guilt and death of many we may be sure that the Grace and Mercy of God and the gift of that saving Grace which is from the Merits Intercession and Spirit of Christ shall be more effectual to the Life of many 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. And there is this further differences that Adam one Man by one sin brought the Sentence of Death on all the World which had not passed else upon us But it is many Sins of many Men which Christ doth deliver us from in the free gift of our Justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. For if one offence of one Man made all Men Subjects to Death by that one much more powerfully and effectually they which receive from one Redeemer abundance of Grace and the gift of Righteousness in the healing and pardoning of all their Sins shall certainly Reign in the purchased and promised life of Glory by that one Saviour Jesus Christ 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life 18. Therefore as by the offence of one the Sentance of Death was passed upon all his posterity so also by the Righteousness of one as the meritorious and procuring cause the free gift came on all Men for Justification and Life That is A free Gift is made and offered promiscuously to all on condition of believing suitable acceptance and actually justifieth all to Life who so believingly accept it and unthankfully reject it not 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. For as by one Adam's disobedience all Men as receiving their Nature from him are made guilty and corrupt and punishable as Sinners so by the procuring meritorious Obedience of one in performing all that was required of him as our Redeemer in perfect holiness of Soul and Life fulfilling the Law of Innocency and of Moses and the peculiar Law of Mediation being obedient to the Death on the Cross shall the many that by Faith receive him be constituted Righteous and so accounted and judged of God even reconciled pardoned adopted and made the Heirs of Life 20. Moreover the law entred that the offence might abound but where sin abounded grace did much more abound
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
us and not freely give all other things with Christ to us that believingly accept him See 1 Joh. 5.11 12. and Joh. 1.11 12. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth 33. Of how little moment is it what erroneous and malignant Men lay to the charge of God's Elect accusing them as breakers of their Laws whilst God himself doth justifie them 34. Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 34. What or who is he that condemneth those whom Almighty God doth justifie What is the Sentence of a Worm a Sinner and a blinded Enemy to be set against Gods Sentence It is Christ that died for our sins to deliver us from the Law and Curse that justifieth Believers here on Earth yea I say more to our consolation It is Christ that is risen again and advanced in Glory Head over all things to his Church who effectually intercedeth for us and will finally justifie us as our judge 35. Who shall separate us from the love of Christ Shall tribulation or distress or persecution or famine or nakedness or peril or sword 35. And when God by such an incomprehensible Miracle of mercy declared such unspeakable love to us in Christ who or what can be supposed to have power to dissolve this bond of mutual love viz. to separate us from Gods love to us and our thankful return of love to him Shall Tribulation or Distress or Famine or Nakedness or Peril or Sword or any thing that Men can do which are little matters and all work to our good and none of them signifie or cause Gods forsaking us nor shall cause us to forsake him 36. As it is written For thy sake we are killed all the day long we are accounted as sheep to the slaughter 36. We may say as the Psalmist doth 44.22 For thy sake we are killed all the day long c. 37. Nay in all these things we are more than conquerours through him that loved us 37. Yea all these are but the occasions of our triumph when we overcome them all as they are temptations It were not so much to us to conquer all our Enemies and Persecutors in fight as it is by Faith and Patience to overcome their persecutions 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. 38 39. For I am perswaded that the band of love between God and all true Confirmed Christians made in and by our Mediator Christ is so strong and sure that it will never be dissolved by the terrours of the Death or the Love of this Life nor by malignant Spirits by Principalities or Powers Satan or his instruments of strength and violence by what now doth or what hereafter shall befall us or assault us by any things above us or beneath us exaltation or dejection nor by the power of any Creature Nothing hath power to cause God to cease loving us or us to cease loving God ANNOTATIONS I. THe Controversies raised about the first fourteen Verses of the fulfilling of the Righteousness of the Law of the Carnal and Spiritual state of Mind c. are sufficiently decided in the Paraphrase II. So is that of the Spirit of Bondage and Adoption and that of the Witness of the Spirit with our Spirits c. in the Paraphrase on the 15 and 16 Verses III. His Exposition of the 19 20 21 and 22 Verses which feigneth them to speak of the Heathen World hath so many and palpable Violences that I think it not worth the labour to give a particular Confutation of them But if many things about the Creatures Restoration be yet unknown and unrevealed to us it followeth not that therefore it is unknown whether a Restoration there shall be The Heavens must contain Christ till the time of this Restoration And his Violence is as gross about the Words of St. Peter That we look for a new Heaven and a new Earth in which dwelleth Righteousness What God doth with the Souls of Brutes when they die hence may be unknown to us and yet their Restoration known It is not hard by the most probable Principles of Philosophy to shame their Opinion who confidently say that their Souls are no Spiritual Substances but evanid Accidents Qualities or Motions And as they may easily be proved Substances that have an Essential Power of Vital Action Perception and Appetite so it is most improbable that God annihilateth them or changeth their essential Form or Nature But whether they are continued Individuate or onely in one or more universal Form and if Individuate whither or to what use God disposeth of them and what alteration there will be in the State of Restoration Mortals know not IV. Those that say That by the Spirit that helpeth our infirmities ver 26. is meant Christ by his Spirit praying for us in Heaven can neither make it agree with the Context nor prove that the Spirit groaneth in Heaven or is called our Intercessour there but within us V. They that feign the 28 Verse to say That all the Sins of Believers shall work for their good dangerously pervert the Text It 's contrary to the Context and to the tenor of all the Scripture and the Wisdom and Holiness of God and the Safety of Believers to feign God to promise them that how much soever they sin they shall be Gainers by it when he still useth the clean contrary means to save them from it even by his Threatnings And it 's contrary to the very Terms of the Text To them that love God c. which implieth that the defects or decay of their Love to God is not for their good And it 's contrary to common Experience which tells us that many Christians by Sin lose some degrees of Love to God and other Grace and die worse than once they were and so have a less degree of Glory And is this for their good Yea all Men die in some Sin of Omission as in a culpable defect of some due Act or Degree of Faith Hope Love Joy Patience of which they have no more time to repent And what good doth that do them Indeed some Sin to some Men God maketh an Occasion of good and an Object of Repentance c. But as an Occasion is not a Cause and to be an Object of Repentance iâ— to be a Duty and not a Sin so even this much is none of the meaning of this Promise which speaketh but of Sufferings or at most of God's Providential Works of which Sin is none VI. The Controversies about Predestination raised from the 28 and 29 Verses might be ended by the Text it self if
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
epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart 3. For your Conversion openly proveth that you are as it were Christs own Epistle by our Ministry written by the quickning Spirit of the Living God and not with Ink not as Moses's Law on Tables of Stone but on your very Hearts And therefore as you are the Epistle or Testimony of the Work of Christ so of me as his Minister 4 5. And such trust have we through Christ to God-ward Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God 4 5. It is of God that I have this Confidence and Glorying Far be it from me to think that I have any such Sufficiency of my self to convert Souls but my Sufficiency and the Success is all of God 6. Who also hath made us able ministers of the new testament not of the letter but of the spirit for the letter killeth but the spirit giveth life 6. It is he that hath made me an able Minister of the New Covenant not a Preacher of the Law of Moses written in Stone but of the Gospel of Christ who sendeth us forth by his Spirit and giveth his Spirit by our Ministry For the Law of Moses curseth Sinners and sheweth them Sin and condemneth them But the Spirit of Christ doth quicken them and kill their Sin and lead them in the way of Life 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away 7. For if that Ministry of Moses which by consequence was of Death or of a Law that condemned but gave not the Spirit of Life written and engraven by God in Stones was accompanied with so great Glory that the Israelites could not endure to look Moses in the Face for the Glory of his Countenance which yet is now done away 8. How shall not the ministration of the spirit be rather glorious 8. Must not the more excellent Ministry of a durable Gospel by which God giveth Men his Spirit be more glorious though we the Ministers seem contemptible 9. For if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory 9. The different Covenants shew the different Glory of the Ministry For if Moses's Ministration of a condemning Law was Glory our Ministration of a justifying saving Gospel-Covenant must needs exceed his Ministry in true Glory 10. For even that which was made glorious had no glory in this respect by reason of the glory that excelleth 10. For as a greater Light maketh a lesser seem as none so the Mosaick Ministry of the Law had as it were no Glory being clouded by the Glory of the Gospel 11. For if that which is done away was glorious much more that which remaineth is glorious 11. For if the Law of Moses considered formally as such and given to the Jews to rule their Common-wealth and lead them to Christ which was to cease when the Gospel came to which it was a Schoolmaster was yet given in Glory much more is the Gospel which is to continue and its Ministration glorious 12. Seeing then that we have such hope we use great plainness of speech 12. Wonder not then that we speak boldly to you when we can shew such Authority 13. And not as Moses which put a vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished 13. We do not as Moses veil our Faces signifying that the Israelites could not well look to the true End and Meaning of their own Law which is Christ to whom by Types it pointed them nor see that it was to be abolished by his better Covenant as it now is We speak freely to you with open Face 14. But their minds were blinded for until this day remaineth the same vail untaken away in the reading of the old testament which vail is done away in Christ 14. But the Minds of the unbelieving Jews were blinded and to this day the Veil remaineth by this their Blindness so that they understand not the End and Design of the Old Testament when they read it Bâ—t it 's taken away by Christ to true Believers 15. But even unto this day when Moses is read the vail is upon their heart 15. Their Unbelief sheweth us that the Veil and Blindness is on them to this day 16. Nevertheless when it shall turn to the Lord the vail shall be taken away 16. But when they shall be converted to Christianity the Veil shall be taken away and they shall understand the Meaning and Tendency of the Law 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty 17. And as the Letter doth but point unto the Spirit without which it doth but kill so it is Christ who is that Spirit which is the Sum and End of the Letter and Types And where the Spirit of the Lord is there is Freedom and Power of Speech as well as Deliverance And therefore we use that Freedom with you 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. 18. And so all true Christians not veiled as the Jews but with open Face in the open Light though yet but as in a Glass behold the Glory of the Lord and by our Spiritual Renovation are changed into the Image of Christ from one Degree of Glory to another by the Spirit of the Lord who will perfect his Work ANNOTATIONS THe fear of favouring Antinomianism hath tempted some to pervert this Chapter about the abolishing of Moses's Law I know of no Man that hath written so much against the Antinomians as I have done nor with so much success in casting down their Libertine Errours in this Land And yet I abhor running into the contrary Extreme And therefore I say that it is evident to any unprejudiced considering Reason that Paul here affirmeth That the very Law written in Stone is abolished and done away To say It is only the Glory of the Burning Mount or of Moses Face that is done away is plainly contrary to Ver. 7 9 10 11 13. I will not tire the Reader with Arguments from so plain Words The Truth is this 1. The Law of Nature is not done away by Christ but made part of his own Law into whose Hands that and all things are given 2. The Ten Commandments except the Preface and a Word or two in the Second Commandment and the Determination of the Seventh Day in the Fourth Commandment are the Common Law of Nature 3. Christ also hath expresly made them his Law
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
Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children 25. For Hagar signifieth Mount Sinai in Arabia and prefigureth the present State of Jerusalem which is outwardly in bondage to the Romans and inwardly to their Law 26. But Jerusalem which is above is free which is the mother of us all 26. But the Jerusalem above in Heaven of which true Christians on Earth are Heirs and to which they belong by Promise Initiation and relative Union with Christ which is the Mother of us all that are Children of Promise the Gospel and Spirit coming from Heaven and our Inheritance being there is fully freed from all Bondage and so are we all initially in our Gospel-Liberty 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travailest not for the desolate hath moe children than she which hath an husband 27. For it 's written c. The Christian Church which before Christs coming was but in obscure Rudiments and after was but as a Grain of Mustardseed a little Flock shall become Catholick and be incomparably greater than was the Jewish Church Note That whereas many Expositors take Jerusalem which is above or Supernal to mean only the Church on Earth because it is caused by Grace and Revelation from Heaven and tendeth to it they causelesly give away a plain Text which proveth the Immortality of the Soul and its Felicity presently upon our Death As if Jerusalem above were but Jerusalem on Earth caused from above and so was Moses's Law and the old Jerusalem The Heavenly Society containeth the Spirits of the Just made perfect with the innumerable Company of Angels c. Heb. 12. To this we are joined in the Relation of Heirs When it is said That this shall come down with Christ at Judgment it implieth that it was with Christ in Heaven before and he hath promised that where he is there his Servants shall be also Joh. 12.26 And that some Expressions here signifie the Church on Earth is not against this for the Church on Earth is but the lower part of that in Heaven 28. Now we brethren as Isaac was are the children of promise 28. We are Children by Adoption and free Gift and of a freely-given Inheritance 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now 29. As Ishmael persecuted Isaac so now the Jews and Carnal Seed do persecute Christians the Spiritual Seed 30. Nevertheless what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman 30. But as the Scripture saith Cast out c. so the unbelieving Jews that trust to the Works of the Law for Life shall not inherit the saving Privileges of the Christian Church 31. So then brethren we are not children of the bond-woman but of the free 31. So then we that are the Children of Promise saved by Faith are not under the Bondage of the Law but delivered from Sin and Curse by Christ CHAP. V. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage 1. It is not a vain thing which Christ hath purchased for us undervalue not this Freedom and cast it not away but hold it fast and do not causelesly return to the Yoak of Jewish Bondage Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing 3. For I testifie again to every man that is circumcised that he is a debter to do the whole law 2 3. I Paul tell you That if you be crcumcised as these Men tell you must be Acts 15. that is as it binds you to Moses's Law as the Condition of Salvation you renounce the Deliverance purchased by Christ and so he will be no Saviour to you For to be so circumcised is to bind your selves under that whole Law and Covenant of Works Note That as Baptism Physically taken is but Washing and is not Baptism in the Moral sense which is a Sacramental Covenanting with Christ by that Figure just so the Physical Act of Circumcising is not Circumcision in the proper Moral sense but using it as a Covenanting Sign And as Abraham used it as a Seal of the Promise to him as a Believer it is in specie morali another thing from that used by the Carnal Jews as signing another Covenant For they used it as a Covenanting Sign that they would keep Moses's Law as the Condition of Life whereas they ought to have used it as a Seal of the Promise made to Abraham and his Seed and also to bind them sincerely to keep that Law as the Matter of their Obedience trusting to the Promise for Grace and Pardon So that Paul doth not say that the Abassines that are circumcised for other Ends or Timothy or such believing Jews as were circumcised only to win the Jews had no profit by Christ but only such as believed those that taught them Except you be circumcised and keep the Law of Moses you cannot be saved 4. Christ is become of no effect unto you whosoever of you are justified by the law ye are fallen from grace 4. What use is Christ of to you If you trust to your fulfilling the Law for Justification you renounce Justification by Grace and so are fallen from Christianity and the Covenant of Grace 5. For we through the Spirit wait for the hope of righteousness by faith 5. For the Spirit of Christ which is poured out on the Faithful causeth them to wait in hope of that Blessedness of which we are made Heirs by the Righteousness of Faith 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love 6. For in our State of Christianity as Subjects of Christs Kingdom a Man shall not be accepted and justified as circumcised or as uncircumcised though Circumcision as binding him to the Law of Works may undo him But the Qualification necessary to â—alvation is Faith working by Love that is such an effectual Belief of the future Heavenly Blessedness purchased and promised by Christ as causeth us to place our Trust and Hope on Gods Love and Christs Merits and Promise to attain it and in the sense hereof to love God and that Glory above all thiâ— World and our Neighbours sincerely as our selves 7. Ye did run well who did hinder you that ye should not obey the truth 7. You began your Race of Christianity well who hath stopped and perverted you from the Belief and Obedience of the Truth of the Gospel which you then received 8 9. This perswasion cometh not of him that calleth you A little leaven leaveneth the whole lump 8 9. This Judaizing was never taught you by me that first preached to you or by God But a few corrupted Men among
believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places 19 20. And how wonderfully God hath manifested his Power in us that believe in giving us the Spirit of Miracles Tongues Prophecy c. and the Spirit of Illumination Faith Hope Love Joy Patience to go on in Labour and Suffering for Christ suitable to the Power which he shewed in raising Christ from death and advancing him to the Heavenly Glory where he is Lord of all 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 21. Far above all the Princes States and Powers on Earth the greatest Conquerors or Monarchs whether those that persecuted him and us or any other even those above us in the World that we are going to Angels or any sort of Spirits 22. And hath put all things under his feet and gave him to be the head over all things to the church 22. And hath given him power over all things and made him Head of the Church and Lord over all things for his Churches good and the Ends of Redemption 23. Which is his body the fulness of him that filleth all in all 23. Which Church is his Body Mystical the Celestial Political Society united to and under him in which he attaineth fully the Ends of his Redemption and in whom as glorified with him he is effectively a full and perfect Saviour in whom he will delight and be glorified and God that is all in all things fully manifesteth his Love and Glory Note 1. That the Text distinguisheth Christs Relation to his Church and to all things else He is Head to the Church by vital influx as his Body He is over all things some as Utensils for the Church and some as conquered Rebels or Enemies 2. How little reason the Church hath to fear malicious Principalities or Powers or Great Names or Devils any further than we fear our selves lest we yield to Sin by their Temptations seeing they are all in the power of Christ and under his Feet And therefore our sinful Fear doth plainly prove our Unbelief in that degree that it prevaileth 3. As the same Love so the same Power of God that was glorified in the Miracles and Resurrection of Christ is engaged for and glorified on the Church And this Glory we shall see in the fulness of time though now the Church as Christ on the Cross or in the Grave seem a forsaken shattered desolate thing 4. It is no wonder that Christ taketh what is done to his Church and Members as done to himself and will judge Men accordingly 5. The great Service that Christ requireth of us in the World is to contribute our utmost Labour and Help for the Church he himself needing nothing that we can do CHAP. II. 1. ANd you hath he quickened who were dead in trespasses and sins 1. And you who are members of this Church hath he revived and quickned by his mortifying and sanctifying Grace and by absolving you from the Guilt of Death who were in and by your Sin as dead to spiritual saving Good and liable by Guilt to everlasting Death your State of Sin was such a State of Death 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience 2. In this Sin you lived in your former Gentile State according to the Temptations and Will of Satan who is by Gods permission the Prince of the Power of the Air and by his Temptations worketh in the unpersuadable Unbelievers and Ungodly against Gods Grace and their Salvation 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others 3. And we our selves were formerly such as they and lived among them in fleshly Lusts fulfilling the Desires of our Flesh and our own Thoughts and false â—easoning and were by Natural Corruption not onely as Children of Adam but also the Progeny of Heathens the Heirs of Gods Wrath obliged to Punishment by his Justice as other Men and specially Heathens be 4. But God who is rich in mercy for his great love wherewith he loved us 5. Even when we were dead in sins hath quickened us together with Christ by grace ye are saved 6. And hath raised us up together and made us sit together in heavenly places in Christ Jesus 4 5 6. But God who is very merciful to manifest his own free Love to us when we were as others dead in Sins hath by his own Grace begun our Salvation conforming us to the Resurrection and Exaltation of Christ by delivering us from the Death of Sin and Guilt and making us alive to Holiness and giving us the Earnest and Fore-taste of Glory 7. That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus 7. That in these latter days he might shew forth the Glory of his Grace in our Redemption by Christ in which his Love and Kindness to us is resplendent 8. For by grace are ye saved through faith and that not of your selves it is the gift of God 9. Not of works lest any man should boast 8 9. For your Salvation is of Gods meer Grace and Gift through your Faith in Christ And this is not of your own contriving meriting seeking or effecting but all of Gods own Gift who hath chosen this way rather than that of Works that none may boast and ascribe that to themselves which is due onely to God 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 10. Not that we hereby exclude Good Works by excluding Mans boasting of his own Power or Merits For we our selves are Gods Work new made by Regeneration which planted us into Christ purposely to do those Good Works which neither the Law nor meer Nature enabled and enclined us to do These God hath fore-ordained and prescribed for us to live in and by Grace inclined us to do them 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world 11 12. And that you may duely value the Mercy of your Vocation you must never forget that you were of the Gentiles called Uncircumcised by the Jews and had no Knowledge of Christ as
But go rather to the lost sheep of the house of Israel Note 1. Peter had a priority though no Government over the rest 2. Lebbeus is Judas that wrote the Epistle extant 3. Simon is not called a Canaanite as to Nation but his name signifieth the Zealot Luk. 6.15 Act. 1 13. 4. Christ chose twelve in respect to the twelve Tribes of Israel to whose service they were first confined But when the Jews rejected him and the Gentiles were to be called he added Paul to shew that he confined not the Gospel to the Jews but the Church now must be Catholick 5. By the Samaritans is meant those that were not of Abrahams Seed but were sent thither at the translation in King Hosea's time And by the Israelites is meant all Abraham's seed that were chiefly in Judea but scattered also where the twelve Tribes had lived 7. And as ye go preach saying The Kingdom of heaven is at hand 7. As ye go Proclaim to them that the Kingdom of the Messiah whom God promised to send from Heaven is now at hand You may see the Christ so long expected 8. Heal the sick cleanse the lepers raise the dead cast out devils freely ye have received freely give 8. I give you power to heal c. Doing good is your work Do it freely as freely I give it you 9. Provide neither gold nor silver nor brass in your purses 10. nor scrip for your journey nor two coats neither shoes nor yet staves for the workman is worthy of his meat 9. You go not on your own work but mine Provide neither Money nor victuals for your Journey nor cloathing as for long time to come nor a defensive weapon or staff But look for your maintenance for your work 11. And into whatsoever city or town ye shall enter enquire who in it is worthy and there abide till ye go thence 12. And when ye come into any house salute it 13. And if the house be worthy let your peace come upon it But if it be not worthy let your peace return to you 11 c. Enquire who is a godly person willingest to entertain the Gospel And when you come to any house say Peace be to this house that is Gods blessing be here And if the persons be godly and truly qualified for his blessing it shall come upon them else not but you shall be clear Note 1. There is a worthiness consistent with free grace 2. And a worthiness before their receiving of the Gospel This had two degrees 1. The highest degree was true saith and godliness suited to that knowledge that the faithfull had before Christs incarnation who were in a state of Salvation but yet had not the knowledge of the Gospel fully so called and that Jesus was the Christ Such was Zachary and Elizabeth and Nathanael and the Centurion Act. 10 c. 2. And those that had but preparatory grace or a teachable tractable willing disposition were more worthy or less unworthy than the refractory 2. Ministers being not heart-searchers must pronounce Gods blessing on men on uncertainties and meer probability of the event 3. This benediction hath ever a condition implyed if the person be worthy or capable of it 4. If that person be unworthy and unblest the Minister is blameless if he went according to probable profession The fault was his own 5. No Ministerial blessing Baptizing the Lords Supper Absolution c. will save an unworthy person that is one not qualified for Salvation according to Gods promise 14. And whosoever shall not receive you nor hear your words when ye depart out of that house or city shake off the dust of your feet 14. And seeing you come not for any gain of your own but to bring them the joyfull tidings of Salvation so heinous is the sin of unthankful churlish refusal that you shall shake off the dust of your feet as signifying the labour you used in vain for their Salvation as a witness against them in time to come 15. Verily I say to you that it shall be more tollerable for the land of Sodom and of Gomorrha in the day of judgment than for that city 15. Note 1. There are different degrees of punishment hereafter some are more tollerable than others 2. Sodomes punishment shall be less than the refusers of the Gospel because they sinned against less means light and mercies False Christians then will have a heavy doom 16. Behold I send you forth as sheep in the midst of wolves Be ye therefore wise as serpents and harmless as doves 16. It is not a life or ease and worldly preferment or man-pleasing that I send you on but as sheep in the midst of many Wolves such enmity against the Gospel and godliness is in the corrupt nature and interest of man and specially of the obdurate that instead of thankful entertaining you and your message they will tear and devour you if God do not restrain them Therefore be wise to carry your selves inoffensively and cautelously preserving your selves by lawful means but be ye harmless and innocent that they may have no just accusation against you and use no unlawfull means Sheep and Doves are no good fighters against Wolves and Hawks 17. But beware of men for they will deliver you up to the councils and they will scourge you in their Synagogues 18. And ye shall be brought before governours and kings for my sake for a testimony against them and the Gentiles 17 18. But keep out of their hands as I do by just means For the Jews will deliver you up to their Councils of Priest and Elders and they will scourge you as malefactors in their Synagogues and if they can make your crimes seem capital they will deliver you up to the Roman power that both Jews and Gentiles while you are accused may hear from you what the Gospelis and be unexcutable in their sin 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak 20. For it is not ye that speak but the Spirit of your Father that speaketh in you 19 20. And let not your own slowness of Speech put you on anxiety as it did Moses and Isaiah For Gods Spirit in you will help you and teach you what and how to speak in season 21. And the brother shall deliver up the brother to death and the father the child and the children shall rise up against the parents and cause them to be put to death 22. And ye shall be hated of all men for my names sake 21 22. So great is the enmity of the Flesh against the Spirit and against Faith and Holiness that it will overcome even natural affection of brethren and parents and children so that they shall bring their nearest relations to Martyrdom and other sufferings And the world will hate you for my sake But he that endureth to the end shall be saved 22.
true belief and trust in my Power and Will for the working of any such miracle as I commission you to work if it were as hard as the removing of a mountain it should not be too hard for you Note It is not faith but presumption which hath no promise of success if they or any are confident of working any miracle which Christ never commissioned or called them to work or Promised his blessing to 21. Howbeit this kind goeth not out but by fasting and prayer 21. But by faith I mean not confident presumption that God will do it in your own way But for such as this God will be sought by Fasting and fervent Prayer in which way you may expect success if the person also be capable that seeketh help 22. And while they abode in Galilee Jesus said to them The Son of man shall be betrayed into the hands of men 23. And they shall kill him and the third day he shall be raised again And they were exceeding sorry 22 23. Again Christ foretells them of his death and resurrection to instruct and prepare them for it which they were grieved at 24. And when they were come to Capernaum they that received tribute money came to Peter and said Doth not your Master pay tribute He saith yes And when he was come into the house Jesus prevented him saying What thinkest thou Simon of whom do the kings of the earth take custom or tribute of their own children or of strangers 26 Peter saith to him Of strangers Jesus saith to him Then are the children free 24 25. N. They had two sorts of Tribute but that here meant its likest was Pole-money imposed by Augustus first And by children is not meant free Subjects for such did pay but their own families And then its hard to know what Christs answer meant unless it were as many say Then this Tribute belongs of right to the house of David and I being of it am free Or else If Kings own Families be not taxed I that am the Son of the universal King from whom is all power and whose Subjects they are am rightfully freer than their Children This seemeth to me to be the sâ—nce But he questioneth not but Tribute is due to Kings and other Powers 27. Notwithstanding lest we should offend them Go thou to the sea and cast a hook and take the fish that first cometh up and when thou hast opened his mouth thou shalt find a piece of money take that and give to them for me and thee 27. But we must deny our own right to avoid offence Go therefore and cast a hook and I will bring a fish to thy hand with half a Crown a Stater in his mouth which is the Poll-money for tâ—o persons Pay them that for thee and me Note 1. This shewed the great power of Christ 2 But why did he pay for Peter and not the rest Ans Peter had a house in Capernaum where they were and was there to pay his Poll-money Matth. 5.8 14. If it be as others think the Tax to the Sanctuary that is here meant it will make no doctrinal alteration The sense then will be A Tax due to God is rather due to me than from me that am the Son of God CHAP. XVIII 1. AT the same time came the disciples to Jesus saying Who is the greatest in the kingdom of heaven 1. Ambition stirred in them to debate who should be greatest in Christs Church or Kingdom next himsâ—lf 2 3. And Jesus called a little child unto him and set him in the midst of them and said Verily I say to you Except ye be converted and become as little children ye shall not enter into the kingdom of heaven 2 3. Christ set a child before them as a visible answer and said Except true conversion give you a new and humble mind and take you off from ambitious overvaluing earthly pomp and power that as teachable and obedient Disciples to the you may be drawn to set more by heavenly things you cannot be capable of entring into the heavenly Kingdom much less of being greatest there nor are you fit for a place in the Church on earth much less of power without covenanting this 4. Whoever therefore shall humble himself as this little child the same is greatest in the kingdom of heaven 4. Tho worldly men will think otherwise I tell you that the humblest Christian is the best and the best is indeed the greatest as being dearest unto God and he is fittest also for Church power 5. And whoso shall receive one such little child in my name receiveth me 5. And he that receiveth or sheweth kindness to any such humble Godly Christian I will take and reward it as done to me N. How do the Papal Clergy read this that hate revile silence and ruine or burn such But they cheat their Souls by saying that such are but Hereticks and Schismaticks and deny them to be Christ's and then they think they are disobliged and may use them as they first judge and call them 6. But whoso shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea 6. But whoever he be that shall gall discourage or by threatning derision or persecution seek to drive the least from faith and holy living it were less hurt to that man how big soever he now look and talk that he were drowned in the Sea with a milstone about his neck for God will take vengeance on him 7. Wo to the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh 7. Wo to the world by reason of the Scandals oppositions and impediments to faith holiness and salvation which men will lay before each other some by errour some by crimes and some by persecution such scandals and hinderances and temptations there will be God will permit them for trial and men will commit them But the sin is great and it will be wo to the guilty especially the malignant persecutors and seducers 8. Wherefore if thy hand or foot offend thee cut them off and cast them from thee It is better for thee to enter into life halt or maimed rather than having two hands or two feet to be cast into fire everlasting 9. And if thy eye offend thee pluck it out and cast it from thee It is better for thee to enter into life with one eye rather than having two eyes to be cast into hell fire 8 9. Let nothing seem too dear to thee to secure thy salvation against such scandals and hinderances and temptations If it be friend or interest as dear to thee as thy hand or foot or eye it is a smaller loss to cast it away here and be saved hereafter than to keep it here and be damned hereafter to endless misery If thou hadst no other
our Reward is Wages for the value of our Work as beneficial to God in Commutative Justice but only speaketh of the proportion 3. Nor doth it imply That any in Heaven will murmur at other mens Salvation but that the Jewish Disciples were yet inclined to grudge that the Gentiles were equalled with them And it is to cure such envy now 13.14 But he answered one of them and said Friend I do thee no wrong didst thou not agree with me for a penny Take that thine is and goe thy way I will give to this last even as unto thee 15. Is it not lawful for me to do what I will with my own Is thine eye evil because I am good 13.14.15 I break no Covenant with thee Thou art not meet to give me Laws of Equity Liberality to another is no wrong to thee Am I not the rightful disposer of my own Must I give none more than the Value of their Work deserveth All shall have Equity but all shall not have equal bounty Thou shouldst be glad of thy Brothers receivings 16. So the last shall be first and the first last for many are called but few chosen 16. So the last called in time may be made the Chief in Dignity and the first called in time may be in Grace and Glory among the lowest Yea of many that come into the Church at the first calling as the Jewish Disciples few may prove sincere and Saved 17. And Jesus going up to Jerusalem took the Twelve Disciples apart in the way and said to them 18. Behold we go up to Jerusalem and the Son of man shall be betrayed to the Chief Priests and to the Scribes and they shall Condemn him to Death 19. And shall deliver him to the Gentiles to mock and to scourge and to Crucifie him and the third day he shall rise again 17.18.19 He fore-told them that at Jerusalem he should Suffer be Crucified and Rise again c. Note This frequent Prediction was a full proof of Christs truth and voluntary Suffering 20. Then came to him the mother of Zebedee's children with her Sons worshiping him and desiring a certain thing of him 21. And he said to her What wilt thou She saith to him Grant that these my two sons may sit the one on thy right hand and the other on thy left in thy Kingdom 20.21 N. Ambition is even in Christ's Disciples till special Grace humble them seeking Preferment and Honour in the Church is a Vice that Christ giveth us this warning to avoid Carnality is apt to corrupt the Minds even of Eminent Ministers and Disciples 22. But Jesus answered and said Ye know not what ye ask are ye able to drink of the Cup that I drink of and to be baptized with â—he baptisme that I am baptized with They â—aâ— to him We are able 22. You think to find Worldly Honour and Dignity in my Kingdom But you are mistaken It is Suffering for me that you must expect Can you drink of this bitter Cup as I must do and be Baptized in Blood as I must be And they over-confidently answered We are able Not knowing their tryal or their weakness 23. And he saith to them Ye shall drink indeed of my Cup and be Baptized with the baptisme that I am baptized with But to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father 23. Ye shall indeed suffer more than now ye think of James was quickly Martyr'd But to be next me in my Kingdom is not to be given by me upon such Petitioning but onely to those to whom my Father hath prepared it and who shall be fittest for it 24. And when the ten heard it they were moved with indignation against the two brethren 24. Note 1. As some are prone to Ambition so others to envy them and be too much offended 2. This ambitious part of Christs Ministers here begaâ— Discontent that tended to Schism had not Christ soon rebuked it 3. Christs own Twelve Apostles had their mutual Distasts 25. But Jesus called them to him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise Authority over them 26. But it shall not be so among you but whosoever will be Great among you let him be your Minister 27. And whosoever will be chief among you let him be your Servant 25.26.27 Christ rebuketh these Ambitious desires of Superiority among them and saith The Civil Government by the Sword which the Gentiles exercise is as Lords by force and fear and the Great in strength command the rest to do their wills But in my Church as such among you my Disciples it shall not be so But tho you must be subject to the coercive Government of Magistrates yet your own proper Government and pre-eminence shall be by serviceable Humility and Love over Volunteers Church-greatness shall consist in being most greatly serviceable to the conversion and Edification of Souls and in most humble condescention to that end And he shall be accounted the Chief Pastor and Christian who is most humbly serviceable to all And the Proud and Domineering and Unserviceable shall be the lowest or basest 28. Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many 28. As I my self came not to live in State with great Attendance of Servants but to serve Men for their good not to receive by their service to me but to save them by my Service for them and giving my very Life a Ransome for many 29. And as they departed from Jerico a great multitude followed him 30. And behold two blind men sitting by the way-side 31. When they heard that Jesus passed by Cryed out saying Have mercy on us O Lord thou Son of David 29.30.31 The Blind hearing by fame that he Healed all cryed to him for Mercy believing that he could heal them 32. And Jesus stood still and called them and said What will ye that I shall do tâ— you 32. Note Believers may have what they will of Christ which is meet for them and they for it 33.34 They say to him Lord that ouâ— eyes may be opened So Jesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him 33.34 Note 1. Bodily Calamities are easily felt and Bodily Welfare is easily desired 2. And tho Christ most value those who prefer Spiritual Mercies yet he hath compassion also on mens Bodies as serviceable to their Souls and to his Glory CHAP. XXI 1. AND when they drew nigh to Jerusalem and were to come to Bethphage to the mount of Olives then sent Jesus two Disciples 2. Saying to them Go into the Village over against you and straitway ye shall find an Ass tyed and a Colt with her loose them and bring them to me 3. And if any man
3. Love to Christ is not sincere if it will not cause us to prefer his interest in his poor Saints much more in the whole Church before our Ease Wealth and safety 37. Then shall the righteous answer him saying Lord when saw we thee hungry and fed thee when saw we thee thirsty and gave thee drink 38. When saw we thee a stranger and took thee in or naked and cloathed thee 39 Or When saw we thee sick or in prison and came unto thee 37 c. Christ doth more interest himself in his servants love and good works than they thought or can easily believe and valueth these more than we do our selves 40. And the King shall answer and say to them Verily I say to you in as much as ye have done it to one of the least of these my brethren ye have done it to me 40. Note 1. Those poor and weak Christians which the proud despise and scorn Christ calleth his brethren 2. And he taketh that as done to him that is done to them for his sake 41. Then shall he say also to them on the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels 41. N. Every word unspeakably terrible The cursed state is to depart from Christ into everlasting fire with Devils who were first adjudged to it and draw the wicked to be their Companions in torments by following them in sin Wicked men are so like Devils that they must dwell with them for ever in misery 42 43. For I was hungry and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye cloathed me not sick and in prison and ye visited me not 42 43. Note That it is not only hating hurting persecuting scorning or oppressing that men are damned for to hell fire with Devils but also not loving relieving and helping Christs servants for he trusted them with his gifts for that use and trial If these must be in hell with Devils where will oppressours persecutors and murderers be 44. Then shall they also answer him saying Lord when saw we thee hungry or thirsty or a stranger or naked or sick or in prison and did not minister to thee 44. Note Wicked men know not the greatness of their own sin nor how much that is against Christ which is against his servants 45. Then shall he answer them saying Verily I say to you in as much as ye did it not to one of the least of these ye did it not to me 45. N. The wicked shall suffer not only for hurting but for not helping the faithful as if it had been Christ himself that they neglected O what a motive is this to Charity Qu. Will it not be endless thus to convince and judge all the world Ans No though this be spoken after the manner of Men God can at once open every mans case to his own Conscience and judge all the world in a moment as the Sun doth at once enlighten all the eyes on earth 46. And these shall go away into everlasting punishment and the righteous into life eternal 46. The Execution shall presently follow the Sentence All that shewed not their faith in Christ and love to him by loving his servants above their worldly wealth and pleasure shall go to everlasting punishment with devils that deceived them And the faithful that loved Christ and his interest and servants above their fleshly interests shall go into endless life and blessedness But this doth not extend to comdemn Infants or poor unable persons for not doing what they could not nor to deprive them of a reward that had a will to do more than they were able CHAP. XXVI 1. ANd it came to pass when Jesus had finished all these sayings he said to his disciples 2. Ye know that after two days is the passover and the Son of man is betrayed to be crucified 1 2. N. Christ went not ignorantly or constrained to his death but willing and foreknowing it 3. Then assembled together the chief priests and the scribes and the elders of the People unto the palace of the high priest who was called Caiaphas 4. And consulted how they might take Jesus by subtilty and kill him 5. But they said Not on the feast-day lest there be an uproar among the people 3 c. N. 1. The chief Men Priests and Rulers were the chief Murderers 2. It s a wonder that the people were not destroyed as Seditious Rebels rather than feared by such Rulers when they would have resisted or stoned them that had assaulted Christ or a Prophet 6. Now when Jesus was in Bethany in the house of Simon the leper 7. There came to him a woman having an alabaster box of very precious ointment and poured it on his head as he sat at meat 8. But when his disciples saw it they had indignation saying To what purpose is this wast 9. For this ointment might have been sold for much and given to the poor 6 c. 1. It being usual at great feasts in the Country to anoint she signified by this her great love and honour to Christ 2. Judas was the chief murmurer but perhaps some others might object 10. When Jesus understood it he said unto them Why trouble ye the Woman for she hath wrought a good work on me 11. For ye have the poor always with you but me ye have not always 12. For in that she hath poured this ointment on my body she did it to my burial 10 c. N. Tho works of Charity to the poor are highly esteemed by Christ and preferred before many rites and smaller matters yet some works of piety must be preferred before them And that duty may in its season be greater which is not so at another time 13. Verily I say to you Wheresoever this gospel shall be preached in the whole World there shall also this that this woman hath done be told for a memorial of her 13. N. 1. How highly Christ valueth the true love and costly piety of the meanest 2. Christ knew and decreed that the Gospel or History of his Life Death and Burial and Resurrection should be preached throughout the world yea and written to The words in Matth. 24. Let him that readeth understand seem to be Christs own words and to imply that all those his words should be written at least we may well answer them that ask Where did Christ Command them to write the Scripture that 1. His Spirit in them commanded it 2. Writing is but the most publike sort of Preaching 14. Then one of the twelve called Judas Iscariot went unto the chief Priests 15. And said to them what will ye give me and I will deliver him unto you And they covenanted with him for thirty pieces of silver 16. And from that time he sought opportunity to betray him 14 15 16. N. Christ knowingly permitted an Hypocrite in the
Suffering in which we must be prepared to follow him 48. Now he that betrayed him gave them a sign saying Whomsoever I shall kiss that same is he hold him fast 49. And forth with he came to Jesus and said Hail master and kissed him 50. And Jesus said to him Friend wherefore art thou come Then came they and laid hands on Jesus and took him 48 c. Note 1. Hypocrites cruelty is exercised under the name of Friendship How many Thousand Persecute Christ in his cause and Servants on pretences of Faith Religion Order and Enmity to Sin 2. It s a pitiful sight to see poor ignorant People in obedience to Rulers Persecuting Christ to their own Destruction as if it were he and his servants that were their dangerous Enemies 51. And behold one of them which were with Jeâ—us stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his ear 51. Natural inclination to defence and Love to Christ overcame Peters consideration and patience 52. Then said Jesus to him Put up again thy sword into his place for all they that take the sword shall perish with the sword 52. Put up thy Sword and let us patiently submit to Violence For as none must use the Sword without just Warrant and Authority so usually they that fight for themselves are destroyed and suffer more than they that patiently endure Violence and Injustice Note Christ doth not in these words make all self-defence or War unlawful but he doth more than forbid unwarrantable Fighting meaning that not onely unlawful resistance of Power and Revenge but even wars and fighting against injuries and Enemies usuaâ—â—â— hasten Death and increase Mens Sufferings And therefore they should forethink whether War or Patience be like to do more hurt 53. Thinkest thou that I cannot nâ—â— pray to my father and he shall presenâ—â—y give me more than twelve legions of angels 53. Note 1. Angels are ready to serve Christ at his desire 2. It should stop our impatient thoughts of rash and unlawful self-defence to think that God can otherwise deliver us 54. But how then shall the scriptures be fulfilled that thus it must be 54. N. We must not strive against Events which we foreknow will come to pass 55. In the same hour said Jesus to the multitude Are ye come out as against a thief with swords and staves to take me I sate daily with you teaching in the temple and ye laid no hold on me 55. Why did you not take me in the Temple but thus in the Night like a Thief 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled 56. All this was foretold in Scripture They let his Disciples go and they fled away in fear 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled 58. But Peter followed him afar oft unto the high priests palace and went in and sate with the servants to see the end 57. They brought him to their Arch-priest as glorying in their success And Peter went in where the Servants sate 59. Now the chief priests and elders and all the councel sought false witness against Jesus to put him to death 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three days 59. c. N. 1. As Hypocrites in Religion are worse than Pagans in that they father their wickedness on God and Religion so Hypocrite-Judges and Lawyers are herein worse than lawless Murderers that they abuse and disgrace Law and Government by using them to inâ—ustice and bloodshed 2. No man is so good or innocent that false Witness may not Condemn 62. And the high priest arose and said â—â—â—o him Answerest thou nothing What 〈◊〉 which these witness against thee â—3 〈…〉 hâ—ld his peace 6â— 6â— N. Christ was silent to shew 1. That he was not over solicitous for his Life 2. When Malignant false Judges are resolved what to do against Innocence and Right it is oft in vain to talk it out with them And they watcht for words of his own to Accuse him of 63. And the high priest answered and said unto him I adjure thee by the living God that thou tell us whether thou be the Christ the Son of God 63. N. 1. Once for all take notice that answering was then among the Jews a common Phrase for speaking in course though no question was askt 2. It was the Malignant Policie of that Arch-priest to make Christ his own Accuser and Witness when they could get no other For they knew that he that bound his Disciples to confess him would not refuse to confess himself when adjured by God though he was silent as to his Defence against Personal Accusations And so it is with Christs Enemies to this day who put Christians that dare neither lie nor conceale necessary truth upon self-Accusation As they could find nothing against Daniel except about the Law of his God which he durst not break to save his Life so do the Devils Officers take advantage of good Mens Consciences to destroy them 64. Jesus saith to him Thou hast said nevertheless I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven 64. I am he and though I stand here to be judged by you your Eyes shall see me coming in Glory and in Power to Judge you and all the World or as some say To Destroy you by the Romans 65.66 Then the high priest rent his cloathes saying He hath spoken blasphemy what further need have we of witnesses behold now ye have heard his blasphemy What think ye They answered and said He is guilty of death 65.66 Then the High Priest had that which he desired and by rending his Cloathes shewed his Abhorrence of the supposed Sin of Christ and demanded the Sentence of the Court against him as a Blasphemer And they Voted him for it guilty of Death Note 1. How foolish a thing is it to think that any Law or any mans Innocency or Goodness will preserve Justice or Piety while bad men are Judges Can any Law be better than Gods Or any Person better than Christ The Devils Judges possessing the place that God instituted to defend Truth and Equity will condemn God himself manifest in Flesh by his own Law and as sinning against himself And they are since the same 2. The very Murderers of Christ would seem greater enemies to Blasphemy and more zealous for Gods Honour than God himself So little are False Men to be believed 67. Then did they spit in his face and buffeted him and others smote him with the palmes of their hands 68. Saying prophecy to
us thou Christ who is he that smote thee 67.68 N. It was God in Flesh that submitted to all this scorn and abuse for our Sin 1. O then what doth Sin deserve 2. And why should we look for better and be over-tender of our Flesh or Reputation 69. Now Peter sate without in the pallace and a damsel came to him saying Thou also wast with Jesus of Galilee 70. But he denyed before them all saying I know not what thou sayest 71. And when he was gone out into the porch another maid saw him and said to them that were there This fellow was also with Jesus of Nazareth 72. And again he denyed with an oath I do not know the man 69. c. N. 1. A man that is forwardest in professing Courage and in drawing the Sword and laying about him is in greater danger basely Cowarded by silly Wenches So uncertain a thing is Man 2. Distrustful fear and love of Life may draw men into multiplyed heynous Sin 73. And after a while came to him they that stood by and said to Peter Surely thou also art one of them for thy speech betrayeth thee 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew 73. Matthew mentioneth but one Cock crowing It being the middle or second that is meant 2. To ask what had become of Peter if he had dyed in this Sin and how far did he fall from Grace is not so profitable as to consider our own frailty and danger and how to scape the like 75. And Peter remembred the words of Jesus which said to him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly 75. N. Christ look'd on Peter as John saith and this began to melt him into Repentance with the hearing of the Second Cock Yet though he wept he did not return and openly Confess Christ as he did after Doubtless the Disciples had far more Grace and were less lyable to Fall after the Holy Ghost came down on them at Pentecost than before CHAP. XXVII 1. WHen the morning was come all the chief priests and elders of the people took counsel against Jesus to put him to death 1. Note The Romans had taken from the Jews the power of putting men to Death Therefore they consulted how to get the Roman Government to do it Priests and Rulers all Conspire it 2. And when they had bound him they led him away and delivered him to Pontius Pilate the governour 2. When they had judged him to deserve Death after their Law they bring him bound to Pilate the Roman Governour to have him Condemn and Crucifie him 3. Then Judas who had betrayed him when he saw that he was condemned repented himself and brought again the thirty pieces of silver to the chief priests and elders 4. Saying I have sinned in that I have betrayed the innocent bloud And they said What is that to us see thou to that 3 4. N. 1. It is uncertain whether Judas was before emboldened to betray him for gain by thinking that he would deliver himself by a miracle or whether he was made sensless by the Devil till now that God awakened his conscience 2. O how differently doth sin appear in the hour of flattering temptation and when conscience is throughly wakened It seems not then the same thing because conscience is not in the same case 3. We see here what cold comfort companions in sin will give a man in misery or despair See thou to that is all that can be got then from them that tempted and hired him to sin 4. O the stupidity of seared sleepy consciences that these Arch-priests and Rulers should not be touched with Judas's terror and repentance but say What is that to us when it was they that hired him to sin and sinned still 5. And he cast down the pieces of silver in the temple and departed and went and hanged himself 5. N. 1. Sinners gain will at last be like a hot iron too hot to hold Despair shall force restitution when true repentance will not do it This will be all the comfort of unlawful gain at last 2. That Judas strangled himself and that he fell headlong and his bowels burst out are both certain But how he was strangled whether by mere terror or by a cord and how he burst whether by mere suffocation or by the fall and how he fell whether by precipitation or by breaking of the cord c. are things uncertain 6. And the chief Priests took the silver pieces and said It is not lawful to put them into the treasury because it is the price of bloud 6. N. Thus Arch-hypocrites make conscience of Ceremony and make no conscience of Perjury Persecution and Murdering the Innocent Bloud they thirst for and own and they will give Money to procure it but the price of bloud must not be consecrated 7. And they took counsel and bought with them the potters field to bury strangers in 7. N. This was supposed to be a pious use so holy and charitable would they be 8 9. Wherefore that field was called The field of bloud to this day Then was fulfilled that which was spoken by Jeremiah the prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value 10. and gave them for the potters field as the Lord appointed me 8 c. N. How punctually was this foretold But by whom is a doubt still The Text here saith by Jeremy the words are found only in Zachary Ch. 11.12 Some think that Zachary did but recite them from some Tradition from Jeremy Others that Matth. forgot the names Others that the Scribes since have mistaken But Mr. Mede thinks that this and the rest of Zachary to the end are truly part of Jeremy's Book mis-joyned with Zach. by old mistake 11. And Jesus stood before the governour and the governour asked him saying Art thou the king of the Jews And Jesus said to him Thou sayest 11. N. It 's like Pilate ask'd in derision but Christ affirmed it in earnest that he was their King by Right 12. And when he was accused of the chief priests and elders he answered nothing 13. Then saith Pilate to him Hearest thou not how many thing they witness against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly 12 c. N. Christ knew the time to speak and the time to be silent when speaking would do no good 15. Now at that feast the governour was wont to release to the people a prisoner whom they would 16. And they had then a notable prisoner called Barabbas 17. Therefore when they were gathered together Pilate said to them Whom will you that I release to you Barabbas or Jesus which is called Christ 18. For he knew that for envy they had delivered him 15. c. He knew that it
was the doing of the Priests and Rulers to prosecute him and thought that possibly the people might be for his life rather than for such a one as Barabbas 19. When he was set down on the Judgment seat his wife sent to him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him 19. Women and dreams may be better Monitors to some Rulers than Arch-priests their wit and interest 20. But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus 20. N. It is the Priests and Rulers that stir up the malignity of the rabble to do mischief 21. Then the Governour answered and said to them Whether of the two will ye that I release unto you they said Barabbas 21. N. The people were of two parties One part were for Christ and that so many that the Priests for tear of them durst not take him openly But the other party were the malignant rabble who were ready to call for innocent bloud if Priests and Elders did but set them on 22. Pilate said to them What shall I do then with Jesus which is called Christ They all said to him Let him be crucified 22. N. Nothing is so bad that ignorant wicked men may not do nor any so good that they may not murder 23. And the governour said Why what evil hath he done but they cried out the more saying Let him be crucified 23. N. It s in vain to call for reason or justice to an ignorant malignant rabble A Heathen Ruler was less unjust than the Priests and their blind followers 24. When Pilate saw that he could prevail nothing but rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the bloud of this just person see ye to it 24. N. Just Judges will do unjustly for the sake of any But this hypocrite thought the rabble and the Priests importunity would excuse him and the guilt was only theirs 25. Then answered all the people and said His bloud be on us and on our children 25. N. And so it hath been to this day with a most dreadful Vengeance they being killed with a most horrid slaughter their City and Temple Burnt and the unbelieving off-spring being Vagabounds over the earth abhorred by all Nations where they come O dreadful curse What need any other than themselves to make ignorant wicked people miserable They are the most direful enemies yea Devils and a Hell unto themselves 26. Then released he Barabbas to them and when he had scourged Jesus he delivered him to be crucified 26. N. He was scourged after he was sentenced to death Yet John mentioneth it before 27. Then the soldiers of the governour took Jesus into the common hall and gathered unto him the whole band of soldiers 28. And they stripped him and put on him a scarlet robe 29. And when they had platted a crown of thorns they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail king of the Jews 30. And they spit upon him and took the reed and smote him on the head 27. c. N. It was God in flesh that was thus made as a fool the common sport and scorn for our sins and shall we think to be saved in a life of fleshly pleasure without partaking of the Cross No wonder if the Cross was a stumbling block to the Jews and foolishness to the Gentiles to trust Life and Soul on one that was thus used till the Holy Ghost by miracle and power conquered unbelief 31. And after that they had mocked him they took the robe off from him and put his own rayment on him and led him away to crucifie him 31. When they had done with derision they proceed to his Execution All this was suffered for us 32. And as they came out they found a man of Cyrene Simon by name him they compelled to bear his cross 32. Note He that was compelled was innocent but they that compelled him were the Murderers 33. And when they were come to a place called Golgotha that is to say a place of a scull 34. They gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drink 33. N. This called Gall and by Mark Myrrhe is supposed to be a drink that was poysonous commonly given to Malefactors to hasten death for their ease which Christ refused 35. And they crucified him and parted his garments casting lots that it might be fulfilled which was spoken by the Prophets They parted my garments among them and upon my vesture did they cast loâ—s 35. They divided his other Garments and cast lots for his seamless coat 36 37. And sitting down they watched him And set up over his head his accusation written THIS IS JESUS THE KING OF THE JEWS 36 37. So it was pretended Treason or Vsurpation that he died for by the Romans and Blasphemy by the Jews To bear the imputation of such wickedness was not the least of Christs sufferings 38. Then were there two thieves crucified with him one on the right hand and another on the left 38. N. Thus was he numbered with the transgressours to expiate transgressions 39. And they that passed by reviled him wagging their heads 40. And saying Thou that destroyest the temple and buildest it in three days save thy self if thou be the Son of God come down from the cross 41. Likewise also the chief priests mocking him with the scribes and elders said 42. He saved others himself he cannot save If he be the king of Israel let him now come down from the cross and we will believe him 43. He trusted in God let him deliver him if he will have him for he said I am the Son of God 39 c. Note Had these known him and foreknown what would follow this scorn had been forborn 2. They make his own words the matter of their accusation by perverting them A way still used by such men 3. They turn his profession of himself into scorn little knowing that this derided King would judge them and all the world 4. They turn his saving of others into his derision Neither the Goodness nor the Greatness of his miraculous works will restrain them 5. They turn his very relation to God and trust in him to his scorn 6. Infidels will prescribe Christ the terms on which they will believe in him or else they will not believe But the faithful take Gods terms and cogent evidences and presume not to prescribe terms unto him 44. The thieves also who were crucified with him cast the same in his teeth 44. Note 1. All conspire to reproach the Son of God 2. When we are in suffering all sorts take liberty to load him that is cast down As in wars all talk against them that are conquered 3. The thieves
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
one Peter done this rash unwarrantable act against Papists when they are killing true Christians as Butchers do Sheep they would publish to the World that the whole party are seditious Rebles yea if any do but speak against their Murders I mean they have done thus 48. And Jesus answered and said to them Are ye come out as against a thief with swords and with staves to take me 49. I was daily with you in the temple teaching and ye took me not but the scripture must be fulfilled 49. The Scripture foretold all this usage 50. And they all forsook him and fled 51. And there followed him a certain young man having a linen cloth cast about his naked body and the young men laid hold on him 52. And he left the linen cloth and fled from them naked 50. All the Disciples locally forsook him to save themselves though not so as totally to desert him with their heart 51. Being in the night some young man either undrest or rais'd out of bed was come thither 53. And they led Jesus away to the high priest and with him were assembled all the chief priests and the elders and the Scribes 53. They led Christ as Prisoner to those that sent them to take him which was the Jews Church-representative or Council 54. And Peter followed him a far off even into the place of the high priest and he sat with the servants and warmed himself by the fire 55. And the chief priests and all the council sought for witness against Jesus to put him to deaâ—h 56. Foâ— many bare false wâ—tness against him but their witness agreed not together 55. They first resolve of his Death and after search for some pretended cause But their suborned witness spake not crime enough for Death 57. And there arose certain and bare false witness against him saying 58. We heard him say I will destrory this temple that is made with hands and within three days I will build another made without hands 59. But neither so did their witness agree together 58. Note We have men seemingly wise now that would say Why did Christ speak so unadvisedly as to give occasion to such accusers But what can be spoken so well from whence such men will not take occasion of Calumny 60. And the high priest stood up in the midst and asked Jesus saying Answerest thou nothing What is it which these witness against thee 60. Note The Arch-priest who was relatively and by profession the holiest man of that Nation and of the whole World was the Arch-enemy and persecuter of Christ and the greatest plague of his whole Country 61. But he held his peace and answered nothing Again the high priest asked him and said unto him Art thou the son of the blessed 62. And Jesus said I am And ye shall see the Son of man sitting on the right hand of power and coming in the clouds of heaven 61. When the subtil Priest could prove nothing against him he craftily puts a question to him equal to an ex officio oath which he knew he would answer that he might out of his own words accuse him 63. Then the high priest rent his cloths and sayeth what need we any further witness 64. Ye have heard his blasphemy what think ye And they all condemned him to be guilty of death 63. Note He had been better have rent his heart for his wickedness Here is Diabolism it self cloathed with the highest pretence of holy zeal by the holy Prelate and his confederates No wonder if the whole Convocation condemn Christ when such an High Priest leads them 65. And some began to spit on him and to cover his face and to buâ—feâ— him and to say unto him Prophesie And the servants did strike him with the palms of their hands 65. Note This the Son of God endured for our sins And doth it beseem us to be tender of suffering abuse 66. And as Peter was beneath in the palace there cometh one of the maids of the high-priest 67. And when she saw Peter warming himself she looked upon him and said And thou also wast with Jesus of Nazareth 68. But he denied saying I know not neither understand I what thou sayest And he went out into the porch and the cock crew 66. Note It is dangerous among persecuters to be a friend to Christ 2. Wonderful that the first Cock did not waken Peters conscience having bin so warned But what will we not do if God leave us to our selves 69. And a maid saw him again and began to say to them that stood by This is one of them 70. And he denied it again And a little after they that stood by said again to Peter Surely thou art one of them for thou art a Galilean and thy speech agreeth thereto 71. But he began to curse and to swear saying I know not this man of whom ye speak 72. And the second time the cock crew 70. Note No man is long safe in the mouth of great temptation if extraordinary mercy save him not 72. And Peter called to mind the word that Jesus said unto him Before the cock crow twice thou shalt deny me thrice And when he thought thereon he wept 72. Note Before the love of life and fear of death prevailed in act But now the Love of Christ beginneth to prevail again and greive and shame him for his sin CHAP. XV. 1. ANd straitway in the morning the chief priests held a consultation with the elders and Scribes and the whole council and bound Jesus and carried him away and delivered him to Pilate 1. To be put to death 2. And Pilate asked him Art thou the king of the Jews And he answering said unto him Thou sayest it 2. I am 3. And the chief priests accused him of many things but he answered nothing 4. And Pilate asked him again saying Answerest thou nothing behold how many things they witness against thee 5. But Jesus yet answered nothing so that Pilate marvelled 3. He would not strive against calumniators nor against the death which he came to undergo 6. Now at that feast he released unto them one prisoner whomsoever they desired 7. And there was one named Barabbas who lay bound with them that had made insurrection with him who had committed murther in the insurrection 8. And the multitude crying aloud began to desire him to do as he had ever done unto them 9. But Pilate answered them saying Will ye that I release unto you the king of the Jews 10. For he knew that the chief priests had delivered him for envy 9. Note He called him their King in scorn 11. But the chief priests moved the people that he should rather release Barabbas unto them 12. And Pilate answered and said again unto them What will ye then that I shall do unto him whom ye call the king of the Jews 13. And they cried out again Crucifie him 12. Note The people are but the mouth of the Priests 14. Then
his shewing unto Israel 80. And John with his increase of age and strength shewed great strength of the Spirit of God in him and he dwelt in the wilderness or say some in the hill Countrey of Judaea bred up in a life of holiness and mortification till the time that he sett upon his publick ministry of preaching the Kingdom of the Messiah and repentance and baptizing CHAP. II. 1. ANd it came to pass in those days that there went out a decree from Cesar Augustus that all the world should be taxed 2. And this taxing was first made when Cyrenius was governor of Syria 3. And all went to be taxed every one into his own city 1 2 3. Augustus decreed that all the Empire called the Roman world should be enrolled in their several Families and Cities That he might know the state of his Empire and how to tax them 4. And Joseph also went up from Galilee out of the city of Nazareth into Judea unto the city of David which is called Bethlehem because he was of the house and lineage of David 5. To be taxed with Mary his espoused wife being great with child 4 5. She was now marryed though called espoused 6. And so it was that while they were there the days were accomplished that she should be delivered 7. And she brought forth her first-born Son and wrapped him in swadling cloths and laid them in a manger because there was no room for them in the inn 6 7. Note It should be rather in the stables than in the manger Had Joseph been a rich man its like he would have found better room 8. And there were in the same countrey shepherds abiding in the field keeping watch over their flock by night 8. Some one part of the night and some another by turns as is most likely 9. And lo the angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid 10. And the angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. 12. And this shall be a sign unto you ye shall find the babe wrapped in swadling cloths lying a manger 9 10. Glory is Light Christs birth is cause of universal joy 12. stable 13. And suddenly there was with the angel a multitude of the heavenly host praising God and saying 14. Glory to God in the highest and on earth peace good will towards men 13 14. Note Angels are the heavenly host Note Gods praise and Glory is the end of all his works Note Angels rejoiced at Christs birth and for mans redemption 14. In Christ the Redeemer God will be glorified in Heaven Peace will be made on Earth by this great Reconciler and Gods Love or Benevolence will be towards men Or Glory be to God in the Heavens through the Redeemer and Reconciliation or Peace on Earth to men that are the objects of Gods good will Q. Is it necessary or lawful to keep a day as holy in remembrance of Christs birth Ans 1. If any should appoint a weekly day for it it would be an usurping of the same power that hath already separated a weekly day for it it would be an usurping of the same power that hath already separateh a weekly day for commemorating the work of Redemption though specially for Christs Resurrection And it would seem an accusing Christs Law of insufficiency 2. And if any should make a yearly days observation necessary to the universal Church 1. They would usurp a power not given to any to make Laws for all the Church 2. And they would accuse Christs Law as imperfect But if particular Christians Churches or Countries voluntarily agree to celebrate yearly the memorial of Christs birth it is but what almost all the Churches on earth do and have done at least 1300 years And iâ—â—â—lawful to keep a yearly day of remembrance for aâ—y 〈◊〉 deliverance or mercy to the Church even in an Apâ—â—â—le But if any Christian think that it is an unlawful addition to the institution of the Lords day which Goâ— set a part for our commemorating the whole work of Redemption such shâ—uld not be forced to keep it against their Consciences but must avoid affronting them that do 15. And it came to pass as the angels were gone away from them into heaven the shepherds said one to another Let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child 18. And all they that heard it wondred at those things which were told them by the shephards 19. But Mary kept all these things and pondered them in her heart 20 And the shepherds returned glorifying and praising God for all the things that they had heard and seen as it was told unto them 15 16 17 18. In a Stable 19. Regarded themâ— as tending to what was promised her 20. Angel are not first sent to Princes but to poor Shephards who must preach Christ 21. And when eight days were accomplished for the circumcising of the child his name was called Jesus who was so named of the angel before he was conceived in the womb 21. Jesus is a Saviour He was circumcised as bound to keep the Law of Moses not as a seal of pardon of sin to him 22. And when the days of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 22. To the Priest as in Numb 3.12.46 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord 24. And to offer a sacrifice according to that which is said in the law of the Lord A pair of turtle doves or two young pidgeons 23 24. See Levit. 12.6.8 25 And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord Christ 25. Note The Messiah was much expected at that time Note It is Just and Devout men that God specially favoureth by exâ—raordinary gifts of his Spirit 27. And he came by the spirit into the temple and when the parents brought in the child Jesus to do for him after the custom of the law 28. Then took he him up in his arms and blessed God and said 29. Lord now lettest thou thy servant depart in peace according to thy word 30. For mine eyes have seen thy
64 65. N. What is it that the ignorant Rabble will not say and do against the best of men when men called Sacred and Great encourage them 66. And assoon as it was day the elders of the people and the chief priests and the Scribes came together and led them into their council saying 67. Art thou the Christ tell us And he said unto them If I tell you you will not believe 68. And if I also ask you you will not answer me nor let me go 66 67 68. It 's in vain to discourse with you for you are resolved what to do with me and trust to force and not to Truth 69. Hereafter shall the Son of man sit on the right hand of the power of God 69. I shall shortly be advanced in Heaven as Man to be Lord of all 70. Then said they all Art thou then the Son of God and he said unto them Ye say that I am 71. And they said What need we any further witness for we our selves have heard of his own mouth 70 71. N. Though Christ answered not their other Accusations he would not to save his life by silence seem to fear to own his Nature Dignity and Office else he that laid our Salvation upon our open confessing him in the face of greatest danger should have required more of us than he would do himself Paul saith With the mouth confession is made to Salvation and giveth Timothy Christ's Example who before Pontius Pilate witnessed a good confession Rom. 10 9 10. 1 Tim. 6.13 CHAP. XXIII 1. ANd the whole multitude of them arose and led him unto Pilate 2. And they began to accuse him saying We found this fellow perverting the nation and forbidding to give tribute to Cesar saying That he himself is Christ a King 1 2. N. The last clause which was true gave a colour to the former which was false They thought that Pilate could not believe that he could claim a Kingdom and not be against Caesar's Reign And to this day the Devil's design is to make Princes jealous that Christ's Kingdom is against theirs when as they have all their true power from him No way seemeth so effectual to the Diabolists to get down Christ's Kingdom as to raise jealousie and enmity in Kings against it 3. And Pilate asked him saying Art thou the King of the Jews And he answered him and said Thou â—ayest it 3 I am â—o I will not deny my Office and Dignity But my Kingdom is not of this Worâ—d 4. Then said Pilate to the chief priest and to the people I find no fault in this man 4. Though he call himself a King he raiseth no War or Sedition against Caâ—sar and so the Law will not reach him 5. And they were the more fierce saying He stirreth up the people teaching throughout all Jury beginning from Galilee to this place 5. His Preaching is seditious disaffecting the people to the Government and to the publick Peace 6. When Pilate heard of Galilee he asked whether the man were a Galilean 7. And assoon as he knew that he belonged unto Herods jurisdiction he sent him to Herod who himself was also at Jerusalem at that time 8. And when Herod saw Jesus he was exceeding glad for he was desirous to see him of a long season because he had heard many things of him and he hoped to have seen some miracle done by him 6 7 8. N. When the King of Glory in the form of a Servant was thus tossed in triumph and scorn from Ruler to Ruler it was to shew what we deserved and what we must expect 9. Then he questioned with him in many words but he answered him nothing 9. N. As he was not over sollicitous to refel their Accusations so he would no accuse himself nor give them matter against him out of his own mouth He would not have taken an ex Officio Oath to answer whatever Question they should ask him though they told him not what 10. And the chief priests and Scribes stood and vehemently accused him 10 N. Consecrated men are Satan's Agents with the King against Christ 11. And Herod with his men of war set him at naught and mocked him and arrayed him in a gorgeous robe and sent him again to Pilate 11. N. The King and his Souldiers thought they were far enough above a despised unarmed Prisoner 12. And the same day Pilate and Herod were made friends together for before they were at enmity between themselves 12. N. They can agree in enmity and persecution of the just who cannot agree about their worldly interest 13. And Pilate when he had called together the chief priests and the rulers and the people 14. Said unto them Ye have brought this man unto me as one that perverteth the people and behold I having examined him before you have found no fault in this man touching those things whereof ye accuse him 15. No nor yet Herod for I sent you to him and lo nothing worthy of death is done unto him 16. I will therefore chastise him and release him 17. For of necessity he must release one unto them at the feast 13 14 15 16 17. His accusation of Sedition is not proved to me nor to Herod I will therefore scourge him and so release him 18. And they cryed out all at once saying Away with this man and release unto us Barabbas 18. N. A Murderer or the most deboist seems better than Christ himself to malignant Hypocrites 19. Who for a certain sedition made in the city and for murder was cast in prison 20. Pilate therefore willing to release Jesus spake again to them 21. But they cryed saying Crucify him crucify him 22. And he said unto them the third time Why what evil hath he done I have found no cause of death in him I will therefore chastise him and let him go 19 20 21 22. N. The malignant Jews are worse than the Heathens in persecuting rage 23. And they were instant with loud voices requiring that he might be crucified and the voices of them and of the chief priests prevailed 24. And Pilate gave sentence that it should be as they required 23 24. N. Wicked men dare deny God's importunity mercy but cannot deny temptations from mens importunity and worldly interest 25. And he released unto them him that for sedition and murder was cast into prison whom they had desired but he delivered Jesus to their will 25. N. 1. It is the greatest means of bad mens ruine to let them have their wills 2. God in flesh was not innocent enough in the eyes of wicked men to scape condemnation 26. And as they led him away they laid hold upon one Simon a Cyrenian coming out of the countrey and on him they laid the cross that he might bear it after Jesus 27. And there followed him a great company of people and of women which also bewailed and lamented him 28. But Jesus turning unto them said Daughters of Jerusalem
Son of God Luke's words are not contrary but we may conclude that the Centurion spake both 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned 49. And all his acquaintance and the women that followed him from Galilee stood afar off beholding these things 48 49. N. Souldiers and common people were not so hardened as the Priests and Rulers 50. And behold there was a man named Joseph a counsellour and he was a good man and a just 50. Oâ—e of the Council that governed 51. The same had not consented to the counsel and deed of them he was of Arimathea a city of the Jews who also himself waited for the kingdom of God 51. Who having lookt for the coming of the Messiah believed that Christ was he 52. This man went unto Pilate and begged the body of Jesus 52. N. 1. He that concealed his Faith before shewed his Love to Christ when he was dead 2. The Body of the Son of God was at the disposal and power of a Heathen even his who was Lord of all the World 53. And he took it down and wrapped it in linen and laid it in a sepulcher that was hewen in stone wherein never man before was laid 53. Prepared for himself 54. And that day was the preparation and the sabbath drew on 55. And the women also which came with him from Galilee followed after and beheld the sepulcher and how his body was laid 56. And they returned and prepared spices and ointments and rested the sabbath day according to the commandment 54 55 56. According to Moses's Law which required Ceremonial Rest it being not then abrogated CHAP. XXIV 1. NOw upon the first day of the week very early in the morning they came unto the sepulcher bringing the spices which they had prepared and certain others with them 1. Obj. Did not Nicodemus and Joseph wrap his body in Spices at his Burial Ans They laid it in haste in the dry Aloes and Myrrh deferring the full Embalming of it with the added Ointments till after the Sabbath 2. And they found the stone rolled away from the sepulcher 3. And they entred in and they found not the body of the Lord Jesus 4. And it came to pass as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek ye the living among the dead 2 3 4 5. See the reconciliation of the seeming differences of the Evangelists herein on Mat. 28. Mark 16. Joh. 20. 6. He is not here but is risen remember how he spake unto you when he was yet in Galilee 7. Saying The Son of man must be dilivered into the hands of sinful men and be crucified and the third day rise again 6 7. N. Luke saith more of this Sermon of the Angels to the Women than the other Evangelists did 8. And they remembred his words 9. And they returned from the sepulcher and told all these things unto the eleven and to all the rest 10. It was Mary Magdalen and Joanna and Mary the Mother of James and other women that were with them which told these things unto the apostles 11. And their words seemed to them as idle tales and they believed them not 8 9 10 11. N. Here is much past by which the other Evangelists have For no one of them pretended to write all that was done 12. Then arose Peter and ran unto the sepulcher and stooping down he beheld the linen clothes laid by themselves and departed wondering in himself at that which was come to pass 12. Seâ— tâ—is more fully in John 20. 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs 14. And they talked together of all these things which had happened 15. And it came to pass that while they communed together and reasoned Jesus himself drew near and went with them 13 14 15. Christ came to them but as unknown 16. But their eyes were held that they should not know him 16. It 's like the cause was partly in them and partly in the change of the countenance of Christ 17. And he said unto them What manner of communications are these that ye have one to another as ye walk and are sad 17. N. He was not ignorant of their discourse but askt them that he might instruct them 18. And the one of them whose name was Cleopas answering said unto him Art thou onely a stranger in Jerusalem and hast not known the things which are come to pass there in these dayes 19. And he said unto them What things and they said unto him Concerning Jesus of Nazareth which was a prophet mighty in deed and word before God and all the people 18 19 In Miracles and Prophecy and Doctrine 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him 21. But we trusted that it had been he which should have redeemed Israel beside all this to day is the third day since these things were done 20 21. N. They still believed that he was a Prophet For many Prophets were murdered But they now seemed to doubt yea almost to give up their belief that he was the Messiah 22. Yea and certain women also of our company made us astonished which were early at the sepulcher 23. And when they found not his body they came saying that they had also seen a vision of angels which said that he was alive 24. And certain of them which were with us went to the sepulcher and found it even so as the women had said but him they saw not 22 23.24 And yet we know not what to think but are under meer astonishment and further expectation for certain Women c. 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 25. Were you not very ignorant Men and of dull hearts you would not be so unacquainted with and backward to believe that which all the Prophets did foretel 26. Ought not Christ to have suffered these things and to enter into his glory 26. Have they not all foretold that Christ must thus suffer and then enter into the heavenly glory where is his Throne where he is to reign 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 27. N. Though it hath not pleased God to give us down this Expository Sermon of Christ yet his Spirit by his Apostles hath given us enough for our use 28. And they drew nigh unto the village whither they went and he made as though he would have gone further 28. N. Not by any false words but by his carriage concealing his purpose to stay with them 29. But they constrained him saying Abide
evidence instead of our mediate sight and hearing so is it as to the Tradition of the Bible Baptism Creed c. That Tradition doth but deliver to us the same word mediately which the first Churches received immediately from the Apostles He that cannot read may be saved by believing the Gospel translated and read or reported by the Preachers 40. So when the Samaritans were come to him they besought him that he would tarry with them and he abode there two days 41. And many more believed because of his own words 42. And said to the woman now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World 42. Not so much because of thy saying N. Yet this was the same sort of Faith though by the evidence divers ways conveyed 43. Now after two days he departed thence and went into Galilee 44. For Jesus himself testifyed that a Prophet hath no honour in his own Country 43. He went into Galilee not to Nazareth where he had lived but to Cana For he had testified that a Prophet is despised in his own Country where they have seen his common Parentage and Education but see not Gods Spirit in him and familiarity breeds contempt 45. Then when he was come into Galilee the Galileans received him having seen all the things that he did at Jerusalem at the feast for they also went unto the feast 45. His former and later Miracles caused these Galileans to receive him 46. So Jesus came again into Cana of Galilee where he made the water wine and there was a certain Nobleman whose Son was sick at Capernaum 47. When he heard That Jesus was come out of Judaea into Galilee he went unto him and besought him that he would come down and heal his Son for he was at the point of Death 48. Then said Jesus to him except ye see signs and wonders ye will not believe 49. The Nobleman saith unto him Sir come down ere my child die 50. Jesus saith to him Go thy way thy Son liveth And the man believed the word that Jesus had spoken to him and went his way 51. And as he was now going down his Servants met him and told him saying Thy Son liveth 52. Then enquired he of them the hour when he began to amend and they said unto him Yesterday at the seventh hour the fever left him 53. So the Father knew that it was at the same hour in which Jesus said to him Thy Son liveth And himself believed and his whole house 54. This is again the second Miracle that Jesus did when he was come out of Judea into Galilee 46. c. N. 1. Outward necessities which nature is sensible of drived many to seek to Christ 2. Children speed the better for their Parents Faith And if in the Poly why not in the Soul 3. When the Rulers of Families believe they must endeavour the conversion of their whole Families And God oft blesseth such endeavours 4. Bodily Mercies tend to the good of Souls and should be so improved CHAP. V. 1 AFter this there was a feast of the Jews and Jesus went up to Jerusalem 2. Now there is at Jerusalem by the sheep-market a pool which is called in the Hebrew Tongue Bethesda having five Porches 3. In these lay a great number of impotent folks blind halt withered waiting for the moving of the water 4. For an Angel went down into the Pool at a certain season and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had N. 1. Some few think that this was a Pond that the bloud of the Sacrifices ran into and was stirred by a Messenger not an Angel at the time of the Passover when the bloud was newly run into it and so healed not Miraculously but by the ordinary virtue of the new shed Bloud and that it is not all diseases that are meant and that it was not eight and thirty years that the man had waited in that Hospital but that he had so long been ill So Dr. Hammond others think it was the Pond made by Hezekiah and healed by unaccountable Miracle 5. And a certain man was there which had an Infirmity thirty and eight years 5. How great a Mercy is it to live eight and thirty years under Gods wholsome discipline How unexcusable was this man if he had been proud or worldly or careless of his everlasting State O my God I thank thee for the like discipline of eight and fifty years how safe a life is this in Comparison of full prosperity and pleasure 6. When Jesus saw him lye and knew that he had been now a long time in that case he saith to him wilt thou be made whole 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the Pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy Bed and walk 6. N. 1 When humane help faileth Christ sheweth his love and power and commandeth health at a word 9. And immediately the man was made whole and took up his Bed and walked And on the same day was the Sabbath 9. The man shewed them all that he was cured And Christ chose the Sabbath for this good work 10. The Jews therefore said to him that was cured It is the Sabbath day It is not lawful for thee to carry thy Bed 10. The Jews were stricter than Christ for Ceremony and Rites but looser for Charity and pleaded that it was a breach of Moses's Law to carry his Couch 11. He answered them He that made me whole the same said unto me Take up thy Bed and walk 11. I know not whom I should obey if not a man that can work so great a Miracle 12. Then asked they him what man is he that said unto thee Take up thy Bed and walk 12. Who is he that durst thus break the Law 13. And he that was healed knew not who it was for Jesus had conveyed himself away a multitude being in that place 13. Christ did it not for humane applause and therefore was not known to be the man 14. Afterward Jesus findeth him in the Temple and said to him Behold thou art made whole sin no more least a worse thing come unto thee 14. It was for thy sin that thou wast corrected Beware of sin lest the next be worse 15. The Man departed and told the Jews that it was Jesus that had made him whole 15. He told them in the praise of Jesuâ— that it was he that healed him 16. And therefore did the Jews persecute Jesus and sought to â—ay him because he had done these things on the Sabbath day 16. O the blindness and madness of malignants that will seek to kill men for doing good and healing men 17. But Jesus answered them my Father worketh hitherto
my chosen flock nor qualified to believe Were you my sheep you would understand believe and obey my Word 28. And I give unto them eternal life and they shall never perish neither shall any pluck them out of my hand 28. To my true flock I will give eternal Life and they shall never be condemned lost or forsaken Nor shall any power prevail against me who will save them 29. My Father which gave them me is greater then all and none is able to pluck them out of my Fathers hand 30. I and my Father are one 29 30. God my Father who gave them me to be saved is Almighty and none can overcome him and take them from his saving love And He and I being one they are safe with me 31. Then the Jews took up stones again to stone him 32. Jesus answered them Many good works have I shewed you from my Father for which of those works do ye stone me 33. The Jews answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God 31. N. No good work could secure the Lord himself from the rage of ignorant men nor from their accusation 34. Jesus answered them Is it not written in your Law I said Ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Son of God 34 35 36. If they may be called Gods that are but Magistrates and men in dignity and power how can you say It is blasphemy for me to say I am the Son of God who am by the Father sanctified to the office of Mediator and sent into the World thereunto N. That Christ here by his pleading for his right to his Title only from his office doth not deny his Title as from eternal generation but only tell them what they were then fit to hear 37. If I do not the works of my Father believe me not 38. But if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him 37. If I do not such works as certainly signifie Gods attestation believe me not But if I do believe what those works do surely evidence and then you will confess that God is in me and worketh them by me and that I am in him and approved and acted by him 39. Therefore they sought again to take him but he escaped out of their hands 40. And went away again beyond Jordan into the place where John at first baptized and there he abode 41. And many resorted unto him and said John did no miracle but all things that John spake of this man were true 42. And many believed on him there 39. He avoided their persecution by flight And in the Wilderness where John first baptized many believed on him seeing all fulfilled by him which John had foretold of him CHAP. XI NOW a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick N. 1. It 's a doubt whether Bethany be the name of a Town or only of a tract of ground where the Town was 2. It is like that this Mary is not the same with Mary Magdalen 3. It is a word of comfort in all troubles if we can say it is on one that Christ loveth 4. When Jesus heard that he said this sickness is not unto death but for the glory of God that the Son of God might be glorified thereby 4. Gods end in this sickness of Lazarus is not to remove him by death from this world but to prepare an advantage for the glorifying of himself in me 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 5. His love to them inclined him to help them yet he moved not that his advantage might be the greater to shew his Love and Power by raising the dead N. We must not misinterpret Gods delays 8. His disciples say unto him Master the Jews of late have sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him 9. As a man that walketh in the twelve hours of day light is kept from stumbling by that light So while my day of work continueth I am safe 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of his sleep 12. Then said his disciples Lord if he sleep he shall do well 13. Howbeit Jesus spake of his death but they thought that he had spoken of taking of rest in sleep 14. Then said Jesus unto them plainly Lazarus is dead 15. And I am glad for your sakes that I was not there to the intent ye may believe nevertheless let us go unto him 15. To raise him will more convince you than it would have done meerly to cure him 16. Then said Thomas which is called Didymus unto his fellow-disciples Let us also go that we may die with him 16. Whether Thomas spake this in meer passion Let us die with grief or as expecting Christs death and theirs by the persecuting Jews is to us uncertain 17. Then when Jesus came he found that he had lain in the grave four days already 18. Now Bethany was nigh unto Jerusalem about fifteen furlongs off 19. And many of the Jews came to Martha and Mary to comfort them concerning their brother 18. N. A furlong is six hundred foot 20. Then Martha assoon as she heard that Jesus was coming went and met him but Mary sat still in the house 21. Then said Martha unto Jesus Lord if thou hadst been here my brother had not died 22. But I know that even now whatsoever thou wilt ask of God God will give it thee 21 22. N. She believed that Christ could have prevented his death and could yet raise him 2. And that it must be by prayer to God 23. Jesus saith unto her Thy brother shall rise again 24. Martha saith unto him I know that he shall rise again in the resurrection at the last day 23. N. The Resurrection of the Body was then believed as an undoubted truth 25. Jesus said unto her I am the resurrection and the life
to him to come thence And did he remember what he saw there and tell it to any If not doth it not make for the sleepy inactivity of Souls departed Ans Souls go not to Heaven by necessitation as a stone descendeth but are disposed of by God as the Supream Governour those that are for Heaven to Heaven and those that serve Devils to the Devils and those that are not yet judg'd to either but are to live presently again on earth as Lazarus and others raised are reserved by God accordingly whether yet in the body as in a swoun or near it or where God pleased and vouchsased no other knowledg and memory than is meet for such as are to revive and live yet on Earth 55. And the Jews passover was nigh at hand and many went out of the country up to Jerusalem before the passover to purifie themselves 55. The legally unclean were not to celebrate the Passover 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What think ye that he will not come to the feast 56. For all were bound to come to it that were not unavoidably hindered 57. Now both the chief Priests and the Pharisees had given a commandment that if any man knew where he were he should shew it that they might take him 57. N. 1. Christs Ministers use Gods Ordinances to save men and the Devils Clergy use them for snares mischief and murder 2. They will not let the people be neuters between God and the Devil but force them to be informing Persecutors CHAP. XII THEN Jesus six days before the passoover came to Bethany where Lazarus was which had been dead whom he raised from the dead 2. There they made him a Supper and Martha served but Lazarus was one of them that sat at the table with him 1. N. 1 Christ was not against festival entertainment 2. This is the same History mentioned Luk. 10. Where you may see more of it 3. Then took Mary a pound of ointment of spikenard very costly and anointed the feet of Jesus and wiped his feet with her hair and the house was filled with the odor of the ointment 3. N. 1. It is not unlike that such an action was twice done that is by two several Mary's and that this is not the same with that Luke 7. But yet it is very hard to judge where this was done that it was thrice done is not probable And that it was done in the house of Simon the Leper other Evangelists notifie yet here it seemeth to have been done in Martha's own house compar'd with Luke 10. I'ts most likely to me that Simon and Martha dwelling in the same Village at Bethany joyned their Purses and Labour and feasted him in Simons house where this anointing was done But that he was also entertained at Martha and Mary's house where that was done which is recorded Luke 10. 4. Then said one of his disciples Judas Iscariot Simons son which should betray him 5. Why was not this ointment sold for three hundred pence and given to the poor 4 5. N. That as Piety is oft pretended by hypocrites against Charity so is Charity here by Judas against Piety And there is no work so good but may be opposed by very fair pretences 6. This he said not that he cared for the poor but because he was a thief and had the bag and bare what was put therein 6. Judas being Purse-bearer falsly pretended a care of the poor for his selfish covetousness 7. Then said Jesus Let her alone against the day of my burial hath she kept this 8. For the poor always ye have with you but me ye have not always 7. This which she gave shall be as it were for my funeral embalming that may be best on such an extroardinary occasion which ordinarily is not so You may always give to the poor 9. Much people of the Jews therefore knew that he was there and they came not for Jesus sake only but that they might see Lazarus also whom he had raised from the dead 10. But the chief Priests consulted that they might put Lazarus also to death 11. Because that by reason of him many of the Jews went away and believed on Jesus 9. N. To be put to death by such wicked Priests and Rulers is no dishonour or note of guilt in the sufferer 2. We see here how much Dives was deceived Luk. 16. That thought his brethren would have been perswaded by Lazarus sent from the dead It 's like they would have indicted him for a Scandalum Magnatum or put him to death again 12. On the next day much people that was come to the feast when they heard that Jesus was coming to Jerusalem 13. Took branches of palm-trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the name of the Lord. 12 13. They honoured him by this applauding solemnity as the Messiah sent from God to be the King of Israel 14. And Jesus when he had found a young ass he sat thereon as it is written 15. Fear not daughter of Sion behold thy King cometh sitting on an asses colt 14 15. Thus Zach. 9.9 Was fulfilled 16. These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him 16. N. Many things are said and done by Christ which shall not be presently understood but in their season 17. The people therefore that was with him when he called Lazarus out of his grave and raised him from the dead bare record 18. For this cause the people also met him for that they heard that he had done this miracle 17 18. N. It was the people that had seen and heard of his raising Lazarus that there met him as King with Hosanna's 19. The Pharisees therefore said among themselves perceive ye how ye prevail nothing behold the world is gone after him 19. N. They thought their danger immanent that the people would proclaim him King and then the Romans would destroy their Country as Rebels for they could not trust God to save them from the Romans though Miracles should have taught it them 20. And there were certain Greeks among them that came up to worship at the feast 20. These Greeks were not the Jews of Alexandriae that used the Greek tongue elsewhere called Greeks but the Proselites of the Gates who worshipped but as Catechumens did with Christians 21. The same came therefore to Philip which was of Bethsaida of Galilee and desired him saying Sir we would see Jesus 22. Philip cometh and telleth Andrew and again Andrew and Philip told Jesus 23. And Jesus answered them saying the hour is come that the Son of man shall be glorified 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it
the feet of the lowest to the lowest offices of Love and Service and now if you or any of my Ministers shall either disdain this by pride and instead of it domineer and menace or persecute the weak or by sloth or uncharitableness neglect such Ministerial offices of Love my example shall condemn all such 16. Verily verily I say unto you The servant is nor greater then his lord neither he that is sent greater then he that sent him 17. If ye know these things happy are ye if ye do them 16 17. Make not light of what I say to you and pretend not your superiority or Episcopal Power to excuse you from this Ministerial Service and condescension to the lowest you are not greater then I that send you you are but my servants and this is your service If you not only know this but do it you shall be blessed in your reward But if you pretend learning and knowledge and neglect this work your guilt and misery will be double 18. I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth bread with me hath lift up his heel against me 18. I do not equal you by this speech I know you all whom I have chosen to follow me and I know that in one of you that Scripture will be fulfilled He that eateth bread c. 19. Now I tell you before it come that when it is come to pass ye may believe that I am he 19. I tell you before that when you see that I know what will come so pass it may confirm your faith 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me 20. But you that are my faithful Messengers shall not fail of success or of reward I will take the receiving of you and your Message as the receiving of my self and as the receiving of God himself that sent me 21. When Jesus had thus said he was troubled in spirit and tesâ—ified and said Verily verily I say unto you that one of you shall betray me 21. Then Jesus with a troubled mind in a just sense of the Traitors Sin and Misery and his own approaching sufferedg told them more plainly that one of them would betray him to death 22. Then the disciples looked one on another doubting of whom he spake 22. They were troubled and were thinking who this should be 23. Now there was leaning on Jesus bosom one of his disciples whom Jesus loved 24. Simon Peter therefore beckened to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it 23. John at the desire of Peter asked him secretly who it was 26. Jesus answered He it is to whom I shall give a sop when I have dipped it And when he had dipped the sop he gave it to Judas Iscariot the son of Simon 26. Jesus told John secretly it is he to whom I give the next piece of Bread dipped Which he did to Judas 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly 27. As his hypocrisie and thieving and coveteousness gave Satan power over him before so now upon his obdurateness after all warnings he had greater power to hurry him to the execution And Christ by saying what thou dost do quickly intimated to him that he knew his mind 28. Now no man at the table knew for what intent he spake this unto him 28. None of them unless perhaps John understood what he meant 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor 30. He then having received the sop went immediately out and it was night 29. Judas had the Purse and that occasioned their mistake 30. N. This immediate going out maketh it unceâ—tain whether he received the Sacramental part of the Supper 31. Therefore when he was gone out Jesus said Now is the Son of man glorified and God is glorified in him 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him 31.32 Now is the time at hand that I shall be glorified by my Death and Resurrection and God shall be glorified in me And because God is glorified in me he will glorifie me speedily in my self 33. Little Children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say unto you 33. Dear Children the time is now at hand when I must depart from you and you cannot now follow me 34. A new commandment I give unto you That ye love one another as I have loved you that ye also love one another 34. And being to part from you I leave this with you as my last and great command in my Testament that you truly love one another even as I have loved you who lay down my life for you 35. By this shall all men know that ye are my disciples if ye have love one to another 35. It is not bare names and words that make men my true disciples but learning of me and obeying me And this is the great Lesson and Command which you must learn as the Symbol of my Religion and Church by which all must know that you are my disciples even by true practical effectual Love to all true Christians N. To hate maligne hurt and persecute Christs servants doth as truly prove men to be no Christians as to deny the faith how fair pretences soever may be their cloak 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards 36. Thou shalt go to the same place in time and the like way 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the Cock shall not crow till thou hast denied me thrice 38. As confident as thou art of thy fidelity I know thy heart better than thou dost and I know that before Cocks crowing be past thou wilt thrice deny thou knowest me CHAP. XIV LET not your heart be troubled ye believe in God believe also in me 2. In my Fathers house are many Mansions if it were not so I would have told you I go to prepare a place for you 1. Let not my departure trouble your hearts trust God and trust me with your Souls and Bodies In my Fathers house there are Rooms enough to receive all mine as well as me If it were not so I would not have drawn you to hope for it in vain
Then Peter and the other apostles answered and said We ought to obey God rather then men 29. Note This none of them durst deny But it is conscience and obedience to God that Diabolists fight against 30. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins 30. That God of our Fathers whom you profess to obey hath raised up Jesus whom ye crucified from death and hath exalted him by and at his right hand to be the Lord of all and the Saviour of his People to give them converting grace and repentance and forgiveness of sins 32. And we are his witnesses of these things and so is also the holy Ghost whom God hath given to them that obey him 33. When they heard that they were cut to the heart and took Counsel to slay them 32. And of his Resurrection and Ascension we are entrusted Witnesses and must not silence our Testimony and of his present Power and Glory this gift of the spirit is a full proof whose effects you see your selves and which God giveth to them that obey his Gospel 34. Then stood there up one in the Counsel a Pharisee named Gamaliel a doctour of law had in reputation among all the people and commanded to put the apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men 36. For before these days rose up Theudas boasting himself to be some body to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nonght 34. Note This Pharisee is not so mad as the Beastly Sadduces who this Theudas was we have no other notice but by the words of Gamaliel 37. After this man rose up Judas of Galilee in the days of the taxing and drew away much 70. Jesus answered them have not I chosen you twelve and one of you is a Devil 71. He spake of Judas Iscariot the Son of Simon for he it was that should betray him being one of the twelve 70 71. Even of you twelve whom I have chosen out of all the rest to be next me one is a Devil that is Judas N. 1. Some men are so bad that they may be call'd Devils Both as false Calumniators whence is the name Diabolus and as they are the very agents of the Devil and minded like him and ruled by him and do what he moveth them to do in his three great works Lying or Deceit Hatred or Malignity and â—urtfulness and Murder 2. Such may be latent in the holiest Society 3. Which yet must not be denominated by such CHAP. VII 1. AFter these things Jesus walked in Galilee For he would not walk in Jury because the Jews sought to kill him N. 1. Christs own example tells us that it is no sinful cowardize to avoid persecution till our suffering or death be like to do more good than liberty or life 2. Now the Jews Feast of Tabernacles was at hand 3. His brethren therefore said to him depart hence and go into Judaea that thy Disciples also may see the works that thou dost 4. For there is no Man that doth any thing in secret and he himself seeketh to be known openly If thou do these things shew thy self to the World 5. For neither did his brethren believe in him 2. c. N. Christs own Kindred believed not on him a long time And censured him for not appearing more publickly in the face of dangers and rulers if he were sent from God Thus men will teach and reprove those of whom they should learn Foolish men will seem wiser than Christ and dislike his ways 6. Then Jesus said to them my time is not yet come but your time is always ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil 8. Go ye up to this feast I go not up to this feast for my time is not yet full come 9. When he had said these words to them he abode still in Galilee 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret 6. c. N. 1. Christ â—â—re also avoided perseâ—ution 2. He trusted not 〈…〉 his purpose 11. Then the Jews sought him at the feast and said where is he 12. And there was much murmuring among the people concerning him for some said he is a good man Others said nay but he deceiveth the people 13. Howbeit no man spake openly of him for fear of the Jews 12 13. The people divided in their judgments of him did not openly speak their minds for fear of the Rulers that were most against him 14. Now about the midst of the feast Jesus went up into the Temple and taught 15. And the Jews marvailed saying how knoweth this man letters having never learned 16. Jesus answered them and said my doctrine is not mine but his that sent me 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 14. He that is sent of God may know more than he hath learnt of man God tells me what to speak And those that truly obey so much of the will of God as they know are prepared to know more and to discern my doctrine to be of God but wilful sinners are not 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousness is in him 18. Did I seek vain-glory or any private ends of my own you might suppose that I spake my own words But if I only seek the Glory of God and good of men though to my own suffering you have no cause to suspect me of deceit or any ill design 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me 19. But how unfit are you to discern what doctrine is of God who keep not the Law of Moses which you boast of For that Law forbiddeth Murder and yet you seek to murder me 20. The people answered and said thou hast a devil who goeth about to kill thee 20. N. They supposed him distracted And the distracted were usually taken for Demâ—â—iâ—â— 21. Jesus answered and said unto them I have done one work and ye all marvel 22. Moses therefore gave unto you circuâ—cision not because it is of Moses but of the fathers and ye on the Sabbath day circumcise a man 23. If a man on the Sabbath day receive circumcision that the law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the Sabbath day
him not I shall be a liar like unto you but I know him and keep his saying 54. It is not my own testimony that I plead with you it is my Father that honoureth me whom you should believe because you call him your God But indeed you know him not and therefore understand not his testimony But I know him and should I deny his witness and say I know him not I should be a Liar like you But I know him and his word and keep it 56. Your father Abraham rejoyced to see my day and he saw it and was glad 56. Your Father Abraham joyfully believed the promise of the Messiah and so by Faith foresaw my coming and was glad 57. Then said the Jews unto him Thou art not yet fifty years old and hast thou seen Abraham 57. They understanding all carnally thought Christ spake like a distracted Fanatick 58. Jesus said unto them Verily verily I say unto you Before Abraham was I am 58. I tell you that before Abrahams days as I was from Eternity so in time I was the promised Messiah in whom Abraham in his days believed I am not so young as you imagine 59. Then took they up stones to cast at him But Jesus hid himself and went out of the Temple going thorow the midst of them and so passed by 59. At these words they took him for a Blasphemer and attempted to stone him to death But he some way hid himself and went out from among them N. That the last part of this Verse is of uncertain authority being not in some ancient Copies CHAP. IX 1. AND as Jesus passed by he saw a man which was blind from his birth 2. And his Disciples asked him saying Master who did sin this man or his parents that he was born blind 2. Was it for any foreseen sin that he would after commit or for his original sin or for any sin of his Parents Or it is commonly held that all punishment is for sin How could that be in this man Not for his own sin for he had none besides his original sin Not for his Parents for God punisheth not one for anothers sin What then was it for N. 1. It 's improbable that Christs disciples thought that this Soul sinned in another body and Christ not reprove them 2. The Disciples knew that Adams sin and our Original pravity or our Parents sin might be punished with as great a punishment as blindness But they seemed to think that so miserable a punishment must be for some extroardinary sin which Christ denieth 3. Jesus answered Neither hath this man sinned nor yet his parents but that the works of God should be made manifest in him 3. N. Christ meant not to deny 1. That he had Original sin 2. Or his Parents had actual sin 3. Nor that these were a cause of his punishment 4. But it was none of these that was the differencing cause why this man was punished rather than others q.d. Though all punishment be for sin and this mans had such a common cause yet no sin was the reason why he was singled out for this suffering But God designed it for an advantage to glorifie him in the mans miraculous cure 4. I must work the works of him that sent me while it is day the night cometh when no man can work 4. God in this man giveth me an opportunity to do the work for which he hath sent me for the sealing of the Gospel and convincing the World And I will take the opportunity for I shall shortly be gone hence And hereby I give you warning to work while you have day for the night is at hand when you shall on earth have time to work no more therefore take your present time 5. As long as I am in the world I am the light of the world 5. God who made me the light of the World will have me shine to it while I am here 6. When he had thus spoken he spat on the ground and made clay of the spittle and he anointed the eyes of the blind man with the clay 7. And said unto him Go wash in the pool of Siloam which by interpretation is Sent. He went his way therefore and washed and came seeing 6 7. N. This dirty means was no more than no means as to the sufficiencâ— of Christs commanding power but he will have us use the unlikeliest means that we may be fit receivers 8. The neighbours therefore and they which before had seen him that he was blind said Is not this he that sate and begged 9. Some said This is he others said he is like him but he said I am he 8. They were struck with admiration and had much ado to believe that he was the same man till he himself told them that he was the man 10. Therefore said they unto him How were thine eyes opened 11. He answered and said a man that is called Jesus made clay and anointed mine eyes and said unto me Go to the pool of Siloam and wash and I went and washed and I received sight 12. Then said they unto him Where is he He said I know not 13. They brought to the Pharisees him that aforetime was blind 14. And it was the Sabbath day when Jesus made the clay and opened his eyes 15. Then again the Pharisees also asked him how he had received his sight He said unto them He put clay upon mine eyes and I washed and do see 16. Therefore said some of the Pharisees This man is not of God because he keepeth not the Sabbath day Others said How can a man that is a sinner do such Miracles And there was a division among them 10. c. N. 1. They first attempted to disprove the matter of fact and when they could not do that they pretended Go is Law to prove him a bad man and consequently that it was not by God that he did his Miracles 2. They that will try the Spirits and Miracles by the Scripture must not misunderstand the Scripture 17. They say unto the blind man again What sayest thou of him that he hath opened thine eyes He said He is a Prophet 17. N. The benefit prepared the man to judg better than they It is a double sin if those should judg ill of Christ who have been delivered by him 18. But the Jews did not believe concerning him that he had been blind and received his sight until they had called the parents of him that had received his sight 19. And they asked them saying Is this your son who you say was born blind How then doth he now see 20. His parents answered them and said We know that this is our son and that he was born blind 21. But by what means he now seeth we know not or who hath opened his eyes we know not he is of age ask him he shall speak for himself 22. These words spake his parents because they feared the Jews for the Jews had agreed already
my youth which was at the first among mine own nation at Jerusalem know all the Jews 5. Which knew me from the beginning if they would testifie that after the most straitest sect of our Religion I lived a Pharisee 6. And now I stand and am judged for the hope of the promise made of God unto our Fathers 7. Unto which promise our twelve tribes instantly serving God day and night hope to come for which hopes sake King Agrippa I am accused of the Jews 4. Note He supposeth Agrippa acquainted with the Jewish affairs of their expectation of the Messiah and the Preaching of Christianity and the stirs about it And if the hopes of a Messiah be Sedition all the Jews are guilty of it that pray for it continually Quest Did the Ten Tribes pray for it who were carried away by the Assyrians and Idolators put in their Country Answ 1. In such Captivating Transplantations they never carry away all the poor People that must Till the Ground but the Rulers Soldiers great Men and Men of Note else it would be the Conquerers loss So it hath been here at the Conquests made by the Romans Saxons and Deans and Normans The greater number of the Country People still staid as Tenants or Servants to the Conquerers 2. The Neigbourhood of the Jews did by degrees shame away much of the Idolatry of the Israelites As Josiabs power extended to pull down their Idols and Altars and burn mens bones on them 3. And afterward the Israelites Countrey wanting some Inhabitants the Jews by degrees possessed much of their Country And the speech of the Samaritan Woman John 4. Sheweth that they commonly expected Christ to come and tell them all things 8. Why should it be thought a things incredible with you that God should raise the dead 8. The great point of our Controversie now is Whether Christ rose from the Dead And why should this seem an incredible thing to you Is it too hard for God who upholdeth all the World and giveth life to all that live 9. I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth 9. I once was of your mind and did not only set light by the Name of Jesus but thought I ought to set my self against it and oppose them that Preached and Professed it 10. Which thing I also did in Jerusalem and many of the saints did I shut up in Prison having received authority from the cheif Priests and when they were put to death I gave my voice against them 10. In this blindness I was a Persecuter of the Saints 11. And I punished them oft in every Syangogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange Cities 11. Note Whether Paul prevailed with any to Blaspheme Christ through fear or only endeavoured it is uncertain 2. He now knew that his Persecution was from exceeding madness when yet before he took it for his duty So blind are Persecutors Judgments 12. Whereupon as I went to Damascus with authority and commission from the chief Priests 13. At midday O King I saw in the way a light from Heaven above the brightness of the Sun shining round about me and them which journeyed with me 14. And when we were all sallen to the Earth I heard a voice speaking unto me and saying in the Hebrew tongue Saul Saul why persecutest thou me It is hard for thee to kick against the pricks 12. I was Convinced by this Miracle and voice from Heaven Ignorant man Dost thou know whom thou persecutest and why It will prove to thee but like spurning at Thornswith thy bare feet Note Here we find that all Pauls Company fell to the ground with him Which is not mentioned Chap. 9. or 22. 15. And I said Who art thou Lord And he said I am Jesus whom thou persecutest 15. It is me in my cause and servants that thou Persecutest 16. But rise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a minister and a witness both of these things which thou hast seen and of those things in the which I vvill appear unto thee 16. My appearing to thee is to make thee a Preacher of that thou hast Persecuted to witness what thou now hast seen and what I shall further tell the by my Spirit and works 17. Delivering thee from the people and from the Gentiles unto whom now I send thee 18. To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified by faith that is in me 17.18 Delivering thee both from the Jews and Gentiles to whom now I command thee to Preach to open the Eyes that are blinded in gross ignorance and Idolatry and to turn them from that darkness to the light of the saving knowledg of God and their Redeemer from the Power of Satan whom thy serve by sin to the Belief Love and Obedience of God that they may hereupon receive the forgiveness of all their past sin and right to the inheritance among the Sanctified which is here begun in Holiness and Communion with God and his Saints and hereafter perfected in Glory and all this believing trusting and obeying me and my Gospel or by being Christians Note These words were omitted by Luke in Chap. 9. and 22. Here is a Promise to be trusted and a Command to be obeyed 19. Whereupon O King Agrippa I was not disobedient unto the Heavenly vision 19. I did not I durst not Rebel against such a Vision and a Command from Heaven 20. But shewed first unto them of Damascus and at Jerusalem and throughout all the coasts of Judea and then to the Gentiles that they should repent and turn to God and do works meet for repentance 20. And the Gospel which I Preached at Damascus c. is that men should Repent and turn to God and shew the sincerity of their Repentance by a Holy Righteous Charitable and sober Life and all this in hope of Glory purchased and promised by Christ who thus sent me 21. For these causes the Jews caught me in the Temple and vvent about to kill me 21. This is the true cause why the Jews would have killed me as crossing their unbelief 22. Having therefore obtained help of God I continue unto this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come 23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles 22. God hath kept me through many dangers to this day while I testifie this Gospel to all which is but what was Prophesied that Christ should dye for our sins and rise first from death and Convert the Gentiles 24. And
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
Lord Jesus Christ 57. But by Faith which seeth things to come we give God thanks that will raise us from the Dead and give us final Victory over Death through Christ 58. Therefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord for as much ye know that your labour is not in vain in the Lord. 58. And now Brethren make this necessary use of all Seeing our Faith and Hope of a Resurrection and future Life assureth us that none of our Christian Labour or Suffering shall be in vain or to our loss or without a glorious Reward what remaineth but that against all Temptations you be steadfast and unmovable and do Gods Work with all your Power abounding in Labour and Patience to the end ANNOTATIONS AS this Chapter is of great use for our Instruction so it is not without many Difficulties to our Understanding I. It 's needful to be observed into how narrow a room Paul reduceth the Gospel or Articles of Faith concerning Christ and how greatly herein they differ from him that condemn excommunicate or persecute those who believe These and all the Bible besides if they subscribe not to the Truth of all their Articles and Forms superadded and the justness of their numerous Canons II. The Apparition of Christ to the Five hundred and to James seemeth part of that which St. John saith was not by him written So that part of the Evidence of Christs Resurrection should be enough to cause us to believe it III. Though it was but some at Corinth that denied the Resurrection the Church was faulty in bearing with them yet Separation from that Church for their sakes is not required nor allowed by the Apostle IV. The Socinians from the 19th Verse and divers others gather That Paul denieth the Felicity of our Souls before the Resurrection because he intimateth That if there were no Resurrection but only an Immortality of the Soul Christians were the most miserable Men and their Faith and Sufferings vain and they were yet in their Sins c. The Matter is weighty and the Solution hath its Difficulty Some say That because the Heretical denied the Immortality of the Soul as well as the Resurrection of the Body Paul supposeth this and answereth them as to both And they say That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying but to stand up that is to live again includeth the Life of the Separated Soul as well as the Resurrection of the Body Others say That Paul speaketh only of the Man and not of the Soul alone which is but part of the Man Soul and Body are essential to a Man and as a Man he may be miserable because part is so as a Tooth-ach is to the whole Body though the Soul be happy Others say That the Felicity or perfect Man at the Resurrection will be so much greater than that of the Separated Soul before and also that this Separate State is so darkly revealed to us that the Apostle maketh light of it in comparison of the latter The first of these Opinions is not inconsiderable but the chief Answer is by a stricter Exposition of the particular Texts And 1. Verse 19. argueth thus If we believe in and suffer for a Christ as risen who is not risen then he cannot save us either as to Soul or Body and then we are the most miserable sort of Men. For our Hopes in him for the Time and Things of this Life only affords us less than others have his Kingdom being not of this World This Argument is not against but for the Immortality of the Soul So Verse 32. What advantageth it me if the dead rise not i. e. Neither Soul nor Body is advantaged by suffering for a Christ as risen who is not risen V. The Comparison of Adam and Christ is as hard seeming to mean that Adam's Soul and his Posterities as such are not Immortal But indeed it implieth no more than this 1. That it 's called Gen. 2. a Living Soul but Christ the Lord of Life 2. That Adam had but a Soul breathed into him by Creation on Earth but Christ was in Heaven from Everlasting the Living God 3. That Adam propagated only Humanity but Christ also Sanctity and Felicity 4. That Adam by Nature had but a loseable Capacity of Bodily Life continued and Heavenly Felicity and by Sin came short of both But Christ hath Life in himself as the Root of Holiness and Happiness in Heaven which he will give Believers both to their Souls and Bodies and will give a Bodily Resurrection to all Men. VI. Ver. 24. The Kingdom delivered up to the Father is but that Government which Christ useth to recover and save Sinners and is no addition to the Father nor diminution to Christ But as a Prince undertaking to reduce Rebels layeth down his Commission and Arms when he hath done his Work and yet increaseth his own Honour or as a Physician giveth up his Hospital when he hath healed all the Sick And it is like yea certain that when Christs acquisitive Mediation is finished he will still be some sort of Mediator of our Fruition For we shall still behold his Glory VII Ver. 37.39 seem to intimate That the Body that shall rise is not the same that was sowed but such a Body as God pleaseth a new to give Doubtless it is the same in some respect and not the same in an respects And to be able to know just how far it is or is not the same is too hard for us and may be quietly left to the Will of God The Seminal part of the Grain Matter and Form liveth in the new Fruit in which it springeth up as the Seminal part of Man begins his Being in the Womb but the added Mass which makes up the Root the Stalk and Ear and new Grains are all drawn from without from the Water Earth and Air by God and by the Seminal Spirit We see that Men oft grow Fleshy Fat and Lean again and at last die with little but a skinned Skeleton I think few believe that either Men dying Fat shall rise Fat or Men dying Lean shall rise Lean or yet that every Man shall rise with all the Flesh which he ever lived or sinned in and which daily passed away or consumed in Sickness To know how much and what goeth to identifie the Body we must leave to God if we will not pretend to the knowledge we have not Nor is it necessary to believe that all Fowls Beasts and Fishes rise again and go to Heaven which are ever digested and made Humane Flesh The Apostle likening our Bodies to Seed maketh some to doubt whether the dead Body have a Resurrection by any Seminal Vertue as a Natural Cause or only rise by Miracle The latter is most commonly held And yet it is certain that the Soul taketh with it a Love and Inclination to its Body which is a sort of Seminal Disposition And no mortal Man knoweth
Christ to be our Leader and Teacher to sin for it it is he that taught us this And dare you charge Christ with Sin 18. For if I build again the things which I destroyed I make my self a transgressour 18. For if we that have preached Deliverance from the Law and that it doth not justifie us do now intimate the contrary by our Practice we confess our selves Sinners in teaching such Doctrine heretofore 19. For I through the law am dead to the law that I might live unto God 19. The Law it self hath taught me not to trust it for Justification nor to live in the Bondage of it but to look for Life towards God by Christ 20. I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me 20. As Christ was crucified and took away this Wall of Separation and Yoke of Bondage so I am now a Member of his Body the Catholick Church and am dead to the Law and it to me But I have a better Life by which Christ liveth in me both objectively as trusted and loved and efficiently by his Spirit And now it is by Faith in him who loved me and gave himself for me that I live 21. I do not frustrate the grace of God for if righteousness come by the law then Christ is dead in vain 21. I do not by returning to the Law make void all the Design of Grace in our Redemption Christ is dead in vain if Righteousness must be by our performance of the Law of Moses for what need we then any other Sacrifice for sin or to be Redeemed from its Curse CHAP. III. 1. O Foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you 1. So great is your folly in inclining to Judaism that you seem in it as men bewitched and deprived of Reason to turn from Grace to the Law so soon when Christ crucified for your deliverance hath been so plainly preached and set forth before you 2. This onely would I learn of you Received ye the Spirit by the works of the law or by the hearing of faith 2. Do but answer me from your own Experience Have you not received the Spirit your selves some for Miracles or Tongues and the sincere for Sanctification If not you are none of Christs If yea then by what means did you receive it Was it by the Works of the Law you will not say it or was it by hearing the Gospel of Faith 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh 3. Are you so foolish as having received a Spiritual Doctrine and having received and seen the Gifts of the Spirit by it which are its Seal that you should think it your growth or perfection to turn to the Carnal Ceremonies of the Law which gave you not the Spirit 4. Have ye suffered so many things in vain if it be yet in vain 4. Will you lose all the sufferings which you have undergone If you turn to the Law you lose them all 5. He therefore that ministreth to you the Spirit and worketh miracles among you doth he it by the works of the law or by the hearing of faith 5. Are the Miracles that are wrought among you and the Spirit communicated to your selves given from God by the Ministry of the Law or its Works or by the Preaching of the Gospel Note That here is a strong Evidence for the Matter of Fact That the Gift of the Spirit and the Working of Miracles were then things certainly existent Else when Paul appealed to these seduced Galatians themselves as to Men that had the Spirit and these Miracles among them and that with the provoking Words of foolish and bewitched how easily would they have confuted him and said They knew of no such thing This had been the likeliest way to turn them from Christianity with scorn to make that his Proof which if false must be so known to them all 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of faith the same are the children of Abraham 6 7. As it was by believing and trusting Gods Promise that Abraham was accounted righteous so it followeth that it is Believers that are his Seed as Heirs of the Promise 8. And the scripture foreseeing that God would justifie the heathen through faith preached before the gospel unto Abraham saying In thee shall all nations be blessed 8. And the Scripture foretelling that God would justifie the Heathen as he did Abraham by Faith did in effect preach this Gospel to him then when it 's said In thee shall all Nations be blessed and therefore not the Jewish Nation onely 9. So then they which be of faith are blessed with faithful Abraham 9 So that if the Promise be made to them in Abraham they that have the same Qualification of Faith must needs be they that are blessed in him though they keep not the Law of Moses which Abraham did not nor the Gentile Believers 10. For as many as are of the works of the law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the law to do them 10. For all that trust for Justification and Life to their own doing the Works of that Law and not to the free Grace of God in Christ must needs be cursed and not justified by it For it saith Cursed is every one that continueth not c. which no man doth 11. But that no man is justified by the law in the sight of God it is evident for The just shall live by faith 12. And the law is not of faith but The man that doth them shall live in them 11 12. It 's evident that before God none is justified by the Law For it 's said that The just by faith shall live But the Law considered in it self as distinct from the Promise doth not give Life on condition of Faith receiving it as a free Gift but on condition of doing all that it commandeth Though the Law as subordinate to the Promise be of Faith 13. Christ hath reedeemed us from the curse of the law being made a curse for us for it is written Cursed is every one that hangeth on a tree 13. That Law which curseth us doth not justifie us but so doth Moses's Law and therefore came Christ to redeem us from that Curse suffering as a Sacrifice for us a cursed Death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith 14. That the Blessing which was pronounced to Abraham as a Believer might come
contrary to Christianity and the Cause of Divisions in the Church And by these the carnal persecuting Seed especially when they invade the Sacred Office are differenced from true Christians as Wolves from Sheep even when as the false Prophets they pretend the Cause and Name of Christ 3. That all this is for want of Christian Love and the Dominion of carnal Self-love and Love to God and to others as our selves must be the proper Cure 3. Endeavouring to keep the unity of the Spirit in the bond of peace 3. This Love and forbearance must specially be exercised to preserve the Unity of the Christian Church which all must endeavour faithfully to keep And this Unity inwardly consisteth in being all possess'd and governed by One Holy Spirit as all the Parts of the Body are by one Soul and outwardly by living peaceably towards each other especially in our Church-Communion 4 5 6. There is one body and one Spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and Father of all who is above all and through all and in you all 4 5 6. More particularly in these seven Respects our Unity doth consist 1. The Church which is as the Body of Christ is one Universal Church 2. The Spirit of God which as it were animateth it is One and the same Spirit 3. The Grace and Heavenly Glory which is the Hope of Believers which they seek and for which they forsake the World is One. 4. The Head Lord and Saviour of the Church is One and the same to all 5. The Essentials of the Christian Faith or Creed are One and the same 6. The Baptismal Vow and Covenant and Profession in which we are devoted to God the Father Son and Holy Ghost and united Sacramentally to Christ his Church is One and the same to all in the Essentials 7. And all have One God and Father in Christ who is 1. Transcendently and absolutely above and over all 2. And unconceivably penetrateth all And 3. and is in his Essence most intimately in you all and is All in all things Note That in these seven things that Unity of the Church consisteth which is Gods prescribed and conferred Qualification for Christian Communion in Love and Peace And that as Satan useth to undo by overdoing and the Pharisees had more Laws Traditions and strictness therein as needful to Communion than Christ had who would have Mercy rather than Sacrifice So it is by adding a multitude of Ensnaring Canons Customs and Opinions as necessary to Communion that he hath corrupted and torn the visible Church and turned Love and Communion into Wrath and Persecution And yet this Vnity must be kept in Peace and therefore both Persecuting and Contumeliâ—us Turbulent Vnpeaceableness against those that own these Seven Points of Vnion should be avoided by Christians and restrained by Magistrates who must keep the Peace And whenever God in mercy will heal the lacerated Church it will be on these terms 7. But unto every one of us is given grace according to the measure of the gift of Christ 7. But though we have all One Spirit and are One in all the foresaid Essentials of our Religion yet this Unity is found in very great diversity of degrees of Grace and both degrees and kind of Gâ—fts Sâ—e 1 Cor. 12. as it pleaseth Christ to distribute them 8. Wherefore he saith When he ascended up on high he led captivity captive and gave gifts unto men 8. As it is said in Psal 68.18 When c. So when Christ ascended he triumphed over Satan Death and Hell and sent down from Heaven the Gifts of his Spirit 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth 10. He that descended is the same also that ascended up far above all heavens that he might fill all things 9 10. And when it is said that he ascended it implieth that he first descended into this lower World into a low Condition and into the Grave And therefore it is the same Jesus who was here humbled in his Descent who is exalted by his Ascent fâ—r above all Heavens which Man doth see or know that thence is the Sun by the influence of its Heat and Light and Motion filleth all below acccording to the recâ—ptiâ—e Capacity of each so our glorified Lord by hâ—s administring Influx might fill all with common or special Grace according to their various receptivity 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers 12. For the perfecting of the saints for the work of the ministry for the edifying of the body of Christ 11 12. And he gave by Qualification and Mission some Apostles sent by his own Mouth to be the most eminent Attesters of his Miracles Doctrine and Resurrection and Founders of the Churches some Prophets by Revelation and Inspiration to confirm the Christian Faith some Evangelists whose Work was as eminently qualified to go abroad to preach the Gospel and gather Churches or confirm them without being fixed to a special Place or Flock and some Pastors and Teachers called also Bishops and Elders who were set over the particular Churches as their Guides and Instructers as being their special Flocks and Charge And all these Gifts and Offices are given for that Ministerial Work which God who worketh by Means will use to bring on all his Saints towards the Perfection of themselves and of the Church and by the Increase Concord and Sanctity of the Members to edifie or build up this Body of Christ 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ 13. Till by this increase of Number and Holiness and Concord we all Jews and Gentiles make up that Church which in the Vnity of Faith and Knowledge and Acknowledgment of Christ attaineth to that degree of perfection in which consisteth the measure of Grace and fulness of Stature which Christ wiâ—l bring his Church unto which is that maturity which imitateth our natural growth from Infancie to full Manhood 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive 14. That being by Gods blessing by such a Ministry brought up to Manhood we may no longer be like Children who through weakness cannot stand in the Wind but are carried about by it so childish Christians are by every Wind of Plausible Doctrine by the slight subtilty and craft of Men that by pretences of Knowledge Holiness Power or Love lay snares and lie in wait to deceive the weak 15. But speaking the truth in love may grow up into him in all things which is the head even Christ 15. But though we know but in part
fellow-souldier but your messenger and he that ministred to my wants 25. But I thought good to send you back Epaphroditus who is my Brother and Fellow-labourer and Messenger who from you supplied my wants 26. For he longed after you all and was full of heaviness because that ye had heard that he had been sick 26. He longed to be with you and comfort you by the sight of his health hearing that his sickness made you sad 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow 27. He was nigâ— to death but God in mercy to him and me recovered him not adding his death to my affliction 28. I sent him therefore the more carefully that when ye see him again ye may rejoyce and that I may be the less sorrowful 28. Note That Mercys restored after Danger affect us more than those continued in Prosperity 29. Receive him therefore in the Lord with all gladness and hold such in reputation 30. Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service toward me 29 30. Receive him gladly as returned to you by God and account such honourable for it was for the work of Christ that he willingly hazarded his Life by his Travels and labour to be serviceable to me as your Messenger in your stead CHAP. III. 1. FInally my brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe 1. Finally Brethren serve God with joyful hearts That I write to you the same things which I have formerly taught you and warned you of is not through sloth of cowardise in me but for your own safety as fittest for you 2. Beware of dogs beware of evil workers beware of the concision 2. To wit that you take heed of the worrying hurtful sort of Men who live in wickedness and calling themselves the Circumcision are indeed the Concision that cut and rend the Churches 3. For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh 3. For we are the Children of Circumcised Abraham who worship God in Spirit and Truth and have no confidence in Fleshly Priviledges or Carnal Ceremonious Jewish Worship 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he might trust in the flesh I more 4. Though if Judaism were matter of trust or boasting I have more such cause than any of them 5. Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the law a Pharisee 6. Concerning zeal persecuting the church touching the righteousness which is in the law blameless 5 6. I was Circumcised as the Law required I was an Israelite a Benjamite an Hebrew a Pharisee the strictest Sect in Religion not cold in Religion but a zealous persecutor of the Church which I thought had been against it And as to the outward observance of the Law of Moses I seemed to Men so just and harmless that none accused me 7. But what things were gain to me those I counted loss for Christ 7. But I willingly disclaim all confidence in these and reject all as loss that would keep me from Christ 8. Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ 8 9. Yea I reject all as loss and hurtful to me which stand against the excellency of the knowledge of Christ for whom I have readily suffered the loss of all things and count them but as Dung in order to my part in Christ and that I may be found in him 9. And be found in him not having mine own righteousness which is of the law but that which is through the faith of Christ the righteousness which is of God by faith 9. Not having and trusting not in that Righteousness which consisteth in keeping the Law of Moses which is of my own Works and I accounted formerly to be my justifying Righteousness but that which is of Faith in Christ even the Righteousness which is of Gods free Gift by believing acceptance of his purchased and offered Grace 10. That I may know him and the power of his resurrection and the fellowship of his suffering being made conformable unto his death 10. By which I shall gain the knowledge of Christ and of the great Mystery of Salvation by him and the powerful work of his Grace and quickening Spirit and preserving Providence answering in his Members that power that raised him from the Dead and a Communion with him in sufferings by which I shall be made conformable to him as Crucified for our sins and thus in all be made as a Member suitable to him that is my Head 11. If by any means I might attain unto the resurrection of the dead 11. In hope that by all these means and methods which I account not too dear I may at last attain that blessed perfection in which I shall be also like him as he is now risen from the Dead and glorified in the state of Immortality 12. Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus 12. Not that I have already attained this Conformity to my Glorified Lord or were already perfect by reaching all that I pursue But I run as for this Prize and earnestly strive that at last I may lay hold on and attain the state of Glory to bring me to which Jesus Christ did elect redeem and call me to himself 13. Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those things which are before 14. I press toward the mark for the prize of the high calling of God in Christ Jesus 13 14. I know I have not yet attained the end that I ran for even glorious Perfection But this I do not minding the things of the World which I have forsaken but neglecting and forgetting them and with all my might and diligence striving towards the things which are before I press or hasten towards the Mark for that glorious Crown and Prize for obtaining whereof the high Calling of God by Jesus Christ hath encouraged me to seek and hope 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you 15. And let all that are sound and sincere Christians holding these things that are necessary to Salvation be thus minded and with joint endeavour confessing our Defects
thus press toward the End of our Faith in Love And then if through imperfection of Knowledge you come short and differ in other things while you wait on God in Humility Love and Peace God will in time make you know what yet is wanting to you 16. Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing 16. But let all that have attained soundness in these necessary Essentials of Christianity still live according to these Gospel-Truths which we all acknowledge and in Love and Concord practise and promote these things in which we are agreed Note How directly Paul condemneth both Church-Tyrants and Sectaries the former silencing reviling and persecuting and the other reproachfully censuring and separating from those that agree in all here instanced for not consenting to needless Trifles of the Clergies imposition or to the Errours of superstitious ignorant Men. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample 17. God that hath sent me to teach you hath herein also made me an Ensample to you I beseech you therefore herein follow me in humble striving towards Perfection uniting in sincere Christianity and bearing in other things with each other till God teach you the rest 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the cross of Christ 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things 18 19. For many of whom I have oft told you and now mention them with Tears for their own fakes and the Churches do so live as that while they are called Christians they are such Enemies to the bearing of the Cross in following a Crucified Christ that they will suffer nothing for their Faith For taking up Christianity notionally in their Brains without the Life and Power on their Hearts the World was never overcome or their Lust mortified by it so that their Belly or fleshly Lust is the God which they most love and obey and while they glory that they know more of Christian Liberty than we do and so may lawfully please fleshly Lusts it is their Shame and Bruâ—tishness which they glory in and therefore Destruction will be their end 20. For our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself 20 21. But our City freedom Relation Treasure Converse and Business is in Heaven among the Heavenly Society in the Jerusalem above From thence by Faith and joyful Hope we look for the Saviour the Lord Jesus who is our Head and Intercessour there and who will not onely receive our Souls at death but will also change these vile Bodies which being made of the low dissoluble Elements are a clog to our Souls and must corrupt like the Flesh of Bruits and will make them like his own now-glorious Body spiritual incorruptible and glorious and this he can and will do how unlikely soever it appears to us by the exercise of his Omnipotency by which he can conquer all Difficulties and Enemies for the accomplishing of the Work of the Salvation of his Church Note 1. That the great difference between miserable Hypocrites and sound Christians is that the former set most by Flesh and Earth and the latter by the Hopes of Heaven to which they subject all worldly Interest and on which and for which they live and labour most as Worldlings do for a Worldly Welfare 2. That a false sensual worldly unmortified Heart betrayeth Hypocrites into worldly sensual Opinions and Heresies and they easily believe all to be lawful which maketh for their fleshly worldly Interests and Lusts because their false Hearts would have it to be lawful CHAP. IV. 1. THerefore my brethren dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved 1. Note That the most amiable Christians have need of Warning and earnest Exhortation against Backsliding by Temptation and Deceivers 2. I beseech Euodias and beseech Syntiche that they be of the same mind in the Lord. 2. Note It 's like he heard of Contention between these two which he beseecheth them to cease 3. And I intreat thee also true yokefellow help those women which laboured with me in the gospel with Clement also and with other my fellow labourers whose names are in the book of life 3. And I intreat thee my true Fellow-labourer it 's like he meaneth Epaphroditus but uncertain take care of those Women that furthered our Work by entertaining us and suffering for the Faith with Clement and other Helpers who are of the number of those that God will own 4. Rejoyce in the Lord alway and again I say Rejoyce 4. Rejoice in the Interest you have in the Lord his Grace and Protection and Promise of Glory Yea I again urge it on you Always rejoice Note 1. That Christians even in a state of opposition from the World have always greater cause of rejoicing in God than of sorrow for the World Though if they wilfully sin it may interrupt their Joy by making them unfit for it as Wounds and Sickness do the Body 2. That holy Joy in the Lord is that Flower of Religion which all Christians should desire and chiefly labour to attain 5. Let your moderation be known unto all men The Lord is at hand 5. Let all Men see that you put the best sense on all that befals you from God and Man and that you take nothing by impatience or uncharitableness at the worst but can suffer Injuries For God is with you and the day of his delivering you is near 6. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God 6. Let no Want or Danger disturb your Mind with anxious distrustful Cares but in every Case go and open it to God in Prayer for your selves and others with Thanksgiving for what you have received as beseemeth those who truly trust in God 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus 7. And by this Lenity of Mind and Trust in God by Prayer the Peace which you shall have in Gods Love to you in your own Souls and in Concord with the Church which is of inestimable value above much notional Knowledge shall as a Garrison keep your Affections from disturbance and your Judgments from Errour through the Grace of Christ 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue and if there
fulfil it 17. Note That Bishops or Pastors may have need to be admonished by the People to take heed to the Ministry which God calleth them to and not to slubber it over much less pervert it but fulfil it 18. The salutation by the hand of me Paul Remember my bonds Grace be with you Amen 18. In conclusion I subscribe my Salutation to you Let the remembrance of my Bonds remember you of your Duty to me in Prayer and receiving of this Word Grace be with you is the summary Benediction Amen The First Epistle of PAUL the Apostle to the THESSALONIANS CHAP. I. 1. PAul and Silvanus and Timotheus unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christ 1. To the Assembly of Christians associated in the professed Belief of God the Father and the Lord Jesus Christ c. 2 3. We give thanks to God always for you all making mention of you in our prayers remembring without ceasing your work of faith and labour of love and patience of hope in our Lord Jesus Christ in the sight of God and our Father 2 3. We thankfully remember your working Faith your laborious Love and patient Hope in Christ which is all seen and accepted by God our Father 4 5. Knowing brethren beloved your election of God For our gospel came not unto you in word onely but also in power and in the holy Ghost and in much assurance as ye know what manner of men we were among you for your sake 4 5. For I was assured that God had freely elected you to be honoured as a Church of Christ in that he sent me particularly to you and that with Power of Miracles and pouring out of the Holy Ghost he confirmed my Ministry and caused me to fulfil it as your Experience telleth you 6. And ye became followers of us and of the Lord having received the word in much affliction with joy of the holy Ghost 6. And because he blessed all with such Success that you obeyed our Word and were converted to God receiving the Word in the trial of sharp Affliction and Opposition and yet with Joy and the participation of the Holy Ghost 7. So that ye were ensamples to all that believe in Macedonia and Achaia 7. So that your Example tended to the happy imitation of all that now believe in Macedonia and Achaia 8. For from you sounded out the word of the Lord not onely in Macedonia and Achaia but also in every place your faith to God-ward is spread abroad so that we need not to speak any thing 8. For from you the Word of God spread abroad even in many other Countries it is known so that I need not tell it them to your praise and their imitation 9. For they themselves shew of us what manner of entring in we had unto you and how ye turned to God from Idols to serve the living and true God 9. They tell abroad themselves what Success we had in your Conversion from Idolatry to the true God 10. And to wait for his Son from heaven whom he raised from the dead even Jesus which delivered us from the wrath to come 10. And to wait in Faith and Hope that his Son that is raised from death and ascended will come from Heaven for our Salvation even Jesus who delivereth us from the Wrath that will come on Unbelievers CHAP. II. 1. FOr your selves brethren know our entrance in unto you that it was not in vain 1. For you are my Witnesses that I came not to you in deceit on any false design or manner 2. But even after that we had suffered before and were shamefully entreated as ye know at Philippi we were bold in our God to speak unto you the gospel of God with much contention 3. But our shameful usage at Philippi did not discourage us but our trust in our God did embolden us to preach his Gospel to you though in a conflict of great opposition 3. For our exhortation was not of deceit nor of uncleanness nor in guile 4. But as we were allowed of God to be put in trust with the gospel even so we speak not as pleasing men but God which trieth our hearts 3 4. For I came not to you to deceive you into Errour nor to plead for fleshly Lusts nor crastily to make advantage of you to our gain But as God approved and chose me to be put in trust with the Preaching of the Gospel I do it to please him who trieth our Hearts and not to please the Humours and Lusts of Men. 5. For neither at any time used we flattering words as ye know nor a cloke of covetousness God is witness 5. For you your selves know that I flattered you not nor indulged fleshly Pleasures and God knoweth that I made not the Gospel a Cloak to hide any covetous Design 6. Nor of men sought we glory neither of you nor yet of others when we might have been burdensom as the apostles of Christ 6. Nor did I preach up my self for Vain-glory Power or Profit neither with you or any others though as Christs Apostle I might have pleaded my Power and demanded Maintenance 7. But we were gentle among you even as a nurse cherisheth her children 7. But we sought not our Gain and Glory but your Good and that with all the love and tenderness to you as a Nurse cherisheth her Children in self-denial 8. So being affectionately desirous of you we were willing to have imparted unto you not the gospel of God onely but also our own souls because ye were dear unto us 8. So my strong Love to you made me not onely willingly to preach the Gospel to you without any selfish proud or covetous design but you are so dear to me that I think not my Life too dear for you 9. For ye remember brethren our labour and travel for labouring night and day because we would not be chargeable unto any of you we preached unto you the gospel of God 9. Ye cannot but remember my great Toil and Labour how working at my Trade Night and Day because I would not be chargeable to any of you I preached the Gospel to you freely 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe 10. I appeal to your selves and to God as Witnesses that our Behaviour with you was holy just and blameless 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children 12. That ye would walk worthy of God who hath called you unto his kingdom and glory 11 12. As you know how tenderly I exhorted and comforted and charged not onely the Assemblies but every one that I could speak to even as a Father will do to every Child that now you are Christians you will live as is suitable to
Paul a more capable receiver of Mercy than he should have been if he had maliciously sinned against Knowledge 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 14. And this Mercy which called me hath poured out on me by the Holy Ghost an abundant measure of Faith in Christ and love to him and his which carrieth me on in his Work with Zeal and unwearied diligence 15. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief 15. This is the Great Article of our Christian Faith which we may trust to and of great comfort to us all and worthy of our thankful acceptation That Christ came into the World to save Sinners which I that am one of the chief must therefore predicate with chiefest Thanks 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting 16. But it pleased God to shew mercy to me so great a Sinner to magnifie his Grace and encourage all Sinners against Despair that in me Christ might exemplarily shew his gracious Patience and Forbearance and confirm all Sinners in the hope of Everlasting Life who after shall believe and be converted 17. Now unto the King eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen 17. The sense of this unspeakable Mercy calleth up my Soul and should do all to speak with joy the Praises of our God who is Eternal Immortal Invisible the onely God absolutely Wise over Angels and all Creatures To him be honour and Glory for ever and ever Amen 18. This charge I commit unto thee son Timothy according to the prophecies which went before on thee that thou by them mightest war a good warfare 19. Holding faith and a good conscience 18. Note 1. By Charge is meant holding Faith and a good Conscience and keeping the Doctrine committed to him by Paul as a faithful Minister and Soldier of Christ against all Opposition 2. It seems some particular Prophecy such as Agaâ—us had of Paul and many then had had foretold that Timothy should be a faithful Minister 19. Which some having put away concerning faith have made shipwrack 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme 19 20. Which some have cast away and lost the Christian Faith Such are Hymeneus and Alexander whom I have delivered to Satan as Gods Executioner of some Bodily Punishment to see whether Correction will convince them of their Blasphemy Note 1. What their Blasphemy was is after shewn 2 Tim. 2.17 4.14 2. That Satan is oft Gods Executioner in Correction and Destruction is certain and that such is the Delivery here meant for want of Christian Magistrates But it was none of Satans desire but Gods hereby to teach them not to blaspheme CHAP. II. 1. I Exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men 1. As I have oft said That Charity is the End and Sum of Religion I exhort that this may be sincerely manifested in your Religious Worship and that you heartily pray for all sorts of Men that God would save them from Sin and Misery and give them Grace and Mercy and be thankful for their Welfare as if it were your own 2. For kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty 2. For Kings and for all that are in Preeminence or Superiority that they may so govern that we may be protected in the quiet serving of God in Godliness and decent Conversation with Men without Reproach and Persecution Note 1. That the Character of the Rulers that we are to pray for is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus râ—gendi Right but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preeminence Pray for him that hath the right of Governing as far as you can know it But submit to him that hath setled Possession so far as it wrongeth not anothers Right and so far pray for such that we may live a quiet and peaceable Life in all Godliness and Honesty 3. For this is good and acceptable in the sight of God our Saviour 4. Who will have all men to be saved and to come unto the knowledge of the truth 3 4. For this is agreeable to the great Mercy manifested in Mans Redemption by Jesus Christ who by his Death and Covenant of Grace and Preaching hath shewed us how willing he is that all Men should be saved and come to the knowledge of his Gospel Note 1. That while we obediently pray as God commandeth us we may confidently expect Gods acceptance 2. An extensive Charity rendreth us like Christ 3. It is not onely all sorts of men that Christ would have to be saved but he willeth the Salvation of all Men in general so far as to make a Sacrifice sufficient for all if all will believe and to make an Act of Oblivion or general Pardon and Gift of Life to all on Condition of Acceptance and to send his Messengers promiscuously to all with the Word of Reconciliation to beseech them to be reconciled to God What Christ giveth to all he willeth and purchased for all But he giveth to all a Pardon and Right to Life on Condition of Acceptance Therefore he is so far willing of their Salvation 5. For there is one God and one mediatour between God and men the man Christ Jesus 6. Who gave himself a ransom for all to be testified in due time 5 6. For it must move us to pray for all in compliance with this Will of God that would have all Men saved because there is One God who is good to all and One Mediatour between God and Mankind who took on him the Common Nature of all Men and gave himself a Ransom for all revealed in the Season appointed of God or to be preached to all in due time as God pleaseth Note The Controversie about Universal Redemption too hotly agitated by Beza Piscater and others on one side and by many on the other I have fully handled in my Catholick Theologie and Methodus Theologiae and it needs no more than as aforesaid 1. Whoever is damned it is not because no Ransom was made for him or because it was not sufficient for him 2. By Gods Will to save all is meant the Effects of his Will that have a tendency to their Salvation 3. It is notorious that God hath made an Universal Act of Grace or Oblivion giving Pardon of all Sin and Right to Life in Christ to all Men without exception on Condition of Believing-acceptance and hath commissioned his Ministers to offer this Gift to all Men to the utmost of their power and entreat them to
2. It 's not to be doubted but Timothy after this had Imposition of Hands at his Ordination 3. It is certain that it was then by the Hands of the Presbytery 4. It is probable that Paul was one of them and the â—â—ief 5. Therefore as the next Verse sheweth that he speaketh of the Spirit or Gift of Sanctification not proper to Ministers so it is certain that Paul meant this but not improbable that he meant the other also but comprehended both 7. For God hath not given us the spirit of fear but of power and of love and of a sound mind 7. For though Jews are under the Spirit of Legal Fear and Bondage and Unbelievers have a cowardly Fear of Men this is not the Spirit given us by the Gospel but it is the sanctifying of the three great Faculties of the Soul the Executive Faculty by Holy Power the Will by Holy Love and the Intellect by sound and sober Judgment This is the Spirit of Christ 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the gospel according to the power of God 8. Be not therefore ashamed of preaching and owning the Gospel or of any Suffering that this will bring nor of me who am Christs Prisoner as suffering for his Work But whatever hard usage Men exercise against the Gospel and the Preachers of it be content to bear thy part with others as strengthened by the Power of God 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 9. Who hath saved us from our servitude to sin and Satan and called us out of the World to be a Holy People separated to himself not because by our Works we were a more Deserving People before than others but according to his own Purpose and Gracious Decree of saving us by Christ which he had for us before the World or Ages began 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the gospel 40. But now this purpose is opened by Christs appearing in Flesh who hath now delivered us from the Power of that Death which was the Wages of sin assuring us of a Resurrection and hath brought future Life and Immortality to our more full assured notice by his Gospel Note That though the Souls Immortality and a life of Retribution be knowable by the light of Nature yet 1. It is with far less Certainty than the Gospel giveth us 2. And Nature tells us not with any clearness of a Resurrection of the Body 3. Nor doth it give Men â—ear notice of the Conditions of our attaining that Felicity But Christ by the Gospel hath given us assured notice of all this And this is the chief thing in which Christs plain teaching excelleth all the Subtilties of the Trifling Heathen Philosophers 11. Whereunto I am appointed a preacher and an apostle and a teacher of the Gentiles 11. To Preach this and teach the Gentiles I am a Commissioned Apostle and for this I suffer 12. For the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 12. But I am not ashamed of my Preaching or Suffering for I know whom I have trusted and am perswaded that he can and will keep me in safety who have committed my self wholly to him even to the great day in which all his promises shall be performed 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus 13. Keep before thee the Form or Summary of Sound Doctrine which thou heardest of me which consisteth in the Articles of Faith and the Precepts of Love of both which Christ is the Object and Sum or which form of Sound Doctrine thou must hold fast by a Firm Belief and Practical Love of Christ and his Cause 14. That good thing which was committed unto thee keep by the holy Ghost which dwelleth in us 14. That good and sure summary of Sound Doctrine which I committed to thy keeping hold close to by the Spirit of God who dwelleth in us to help our Memory Love and Practice Note Tho it be not certain that Paul meaneth our Creed in the very Words as now we have them it is more than probable that he meaneth the same Articles in Sence which he reciteth 1 Cor. 15.3 4 5. and elswhere 15. This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes 15. I suppose thou knowest that all the Bishops or Teachers in Asia have forsaken me in my Sufferings and rejected my Apostolick Authority or neglect it of whom are c. Note 1. That he accuseth them not of Apostacie from Christ but forsaking him 2. That those that forsake not Christ or his Church may forsake a particular Ruler of it even an Apostle especially if he be in Prison 3. That all the Churches or Bishops in Asia were conjoyned in this sin Sin may have the Major Vote of the Bishops 4. It s like then Timothy was no Bishop of Ephesus which was in Asia for Timothy forsook not Paul 16 17. The Lord give mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain But when he was in Rome he sought me out very diligently and found me 18. The Lord grant unto him that he may find mercy of the Lord in that day And in how many things he ministred unto me at Ephesus thou knowest very well 16 17 18. Note That the particular Acts of Christian Charity are here rewarded with the most Hearty Prayers of the Saints and in the day of the Lord with special mercy 2. That it is no sinful selfishness to return a Special Gratitude Love and Prayer for those that have been specially kind to us in distress especially when by it they manifest a special degree of love and fidelity to Christ CHAP. II. 1. THou therefore my son be strong in the grace that is in Christ Jesus 1. Let other Mens Cases provoke thee to grow strong confirmed and resolved in the Doctrine Practice Comfort and Patience of that Grace which is treasured up for us in Christ 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also 2. Note 1. That the Senior Pastors must train up others to Preach the Gospel And this seemeth the Original of Eminent Episcopacy The Elders introducing their own Scholars were as Fathers to them and fit to be their Guides 2. None should
angels was stedfast and every transgression and disobedience received a just recompence of reward 2. For if the Law which God delivered to Moses by the ministry of the voice and appearance of Angels was yet firm and sure and every sin against it and threatned by it was punished 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witness both with signs and wonders and with divers miracles and gifts of the holy Ghost according to his own will 3 4. Much less shall we escape if we neglect this far greater Salvation and more excellent manifestation of the Will of God even that Gospel which Christ first preacht himself and those that heard him confirmed by their testimony and preaching God also confirming to us their testimony from Heaven by many such signs and wonderful works and with many sorts of miracles or acts of Power and distributions of the Holy Ghost to others when they believed as were a certain proof of God's attestation and the approbation of his own Will Note That here we have the true evidence of the truth of the Gospel on which Believers may build their faith 5. For unto angels hath he not put in subjection the world to come whereof we speak 5. God hath not made Angels the Soveraigns of the World to come and put the Kingdom of Glory so under them that all must be their Subjects 6. But one in a certain place testified saying What is man that thou art mindful of him or the son of man that thou visitest him 7. Thou madest him a little lower than the angels thou crownedst him with glory and honour and didst set him over the works of thy hands 8. Thou hast put all things in subjection under his feet 6 7 8. But the Psalm is ultimately to be understood of Christ and his Church which saith What is man c. Though Christ was a while on Earth in a state of Humiliation below Angels us to the Flesh yet it was in order to the Glory and victorious Power of his Kingdom 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him 8. By this it is sure that all things are to be subdued to Christ though yet we see it not done 9. But we see Jesus who was made a little lower than the angels for the suffering of death crowned with glory and honour that he by the grace of God should taste death for every man 9. But we see that Jesus who was made lower than Angels for and in his state of Humiliation and Crucifixion is already ascended up into Heaven where he is crowned with Glory And as his death was suffered in the common nature of Man and the sins of all men had a causal hand in it and it was by God's Grace the purchasing Cause of the conditional Covenant of Grace and of all the good that men receive so he dyed to bring Man to Glory with himself And therefore that Text may well be understood of the advancement of Man both in Christ and his Church that shall be advanced by him 10. For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through sufferings 10. For it seemed meet to the God of Wisdom for whom and by whom all things are to make Christ the Captain of their Salvation a perfect performer of his Saving-Office and to obtain his own Glory in heavenly Perfection by the way of suffering and to bring all God's adopted Sons to Glory by the Merit of it and by following him in the same suffering way 11. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren 12. Saying I will declare thy name unto my brethren in the midst of the church will I sing praise unto thee 13. And again I will put my trust in him and again Behold I and the children which God hath given me 11 12 13. And that it is in and by Christ that Humane Nature is advanced as the Psal 8. saith is proved by the Union that is between Christ and us He that sanctifieth us and we that are sanctified are of the same Humane Nature and are as one Body And therefore as we must suffer with him we shall reign with him Therefore in the Texts that under other typical persons speak of Christ he calls us his Brethren and Children given him to whose trust we are committed 14 15. Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil And deliver them who through fear of death were all their life time subject to bondage 14 15. And that he might bring us to Glory with him as we have flesh and blood he would first be so far made one with us as to take also flesh and blood that he might be capable of suffering and dying for us and so by undergoing death which we by sin had brought our selves under and by rising from the Dead he might conquer Satan and Death and destroy his Kingdom and Power of Death which he had obtained by conquering Man by his Temptations and by God's letting him be the Executioner where he had been the conquering Tempter and so that Christ might deliver the Faithful by his Conquest of Satan and Death from continuance under Death and from the danger of Hell and from the slavish fear of both Death temporal and everlasting who else by their guilt and liableness to both these must be all their life time in bondage both by their danger and their fears 16. For verily he took not on him the nature of angels but he took on him the seed of Abraham 16. For it is not Angels that he took hold of or whose Natures he assumed and came to save but he took on him the Nature of Man the Seed of Abraham to save Man 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people 17. So that he must be in all things like Man whom he would save that he might be fit for his undertaken Office to be an High Priest for us to Godward and to be merciful and faithful therein to make Reconciliation for our sins 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted 18. For he himself having been tempted and tryed by Sufferings and having overcome them all he is now
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
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
the Dominion of it and live in sincere and willing holy Obedience in the course of his Life may boast falsly that he is a Christian but indeed hath no true saving knowledge of Christ 7. Little children let no man deceive you he that doth righteousness is righteous even as he is righteous 7. Be not so childish as to be deceived by the vain words of any that pretend to be righteous before God on any account whatsoever while they live in Unrighteousness and predominant sin as if God would justifie the Wicked for their Opinions or Presumptions It is he that being called justified and sanctified by the Merits and Spirit of Christ doth live in a sincere Obedience to him and labours to be like him in Holiness and Love to God and Man whom God will call a righteous man and save him as such when he is Judge 8. He that committeth sin is of the devil for the devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the works of the devil 8. So far as any man sinneth so far he is of the Devil and like him and he is the Servant of the Devil in whom sin is predominant or that liveth in the love and practice of any sin not consistent with true hatred of it and Repentance and the predominant love and practice of holy Obedience And Christ will be no justifying Advocate or Judge of the Servants of the Devil though he may by making them just and holy turn them from the power of Satan to God and judge them just when he hath made them just both by Conversion and Pardon but not before For the Son of God came purposely into the World to destroy the Works of the Devil in all that he will save and not to call the Wicked Righteous 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 9. He that is truly regenerate by the Spirit is made a hater and forsaker of sin and therefore doth not live in the ruling love or practice of it nor indeed commit any sin in that degree that he is sanctified much less live in wilful gross sin for God's Word and Spirit by which he was regenerate still abide in him And it is a Contradiction to say that at once he is a holy person born of God and yet liveth in reigning sin Note Cannot Here signifieth a Hypothetical Impossibility because 't is a Contradiction and not a natural Impossibility much less Impotency for it is sinning and not forbearing sin that signifieth Impotency And the Contradiction is only on Supposition that he continue sanctified 10. In this the children of God are manifest and the children of the devil whosoever doth not righteousness is not of God neither he that loveth not his brother 10. It is not by proud Boasting nor barren Opinions that God's Children are known from the Children of the Devil but by the Image of God which Faith in Christ doth cause in his true Disciples He that doth not live in the true love and practice of Righteousness towards God and Man abhorring and avoiding Ungodliness Injustice and fleshly Lusts is no Child of God but of the Devil nor he that doth not unfeignedly love all Christians as Christians and men as men and live in Charity to them accordingly Note That wicked men are called The Children of the Devil because they are like him and do his Will And the World swarmeth with men so like to Devils in Lying Malignity and Mischiefs as maketh it easie to believe that there are Devils and a Hell 11. For this is the message that ye heard from the beginning that we should love one another 11. For this is the Message which Christ the Lord of Love did commit to us and from the first we have preached to you that Love is the very â—â—m and End of Law and Gospel 12. Not as Cain who was of that wicked one and slew his brother and wherefore slew he him because his own works were evil and his brother's righteous 12. That we be not like wicked Cain who was of the Diabolical Disposition and Practice and killed his own Brother And Why did he kill him Not for any ill desert nor for any harm that he had done him but because he was bad himself and his Works bad and his Brother 's Righteous and by difference condemned him Note Doubtless God permitted Adam's first Son to be wicked and murder his righteous Brother to shew the World what a state we are first in since the Fall by natural Pravity and that we are as such the Children of the Devil till Grace recover us and to expound the Enmity put between the Seed of the Woman and of the Serpent and to tell us what a War will be continued upon Earth from the days Cain and Abâ—l till the End and that Superiority and Cruelty will usually be against the Righteous whose Victory is mostly by patient Suffering and Death 13. Marvel not my brethren if the world hate you 13. If the ungodly Successors of Cain whose own Works are evil do hate Godliness and Conscience and hate you for them take it for no strange or unexpected thing It hath been so since Cain's days and will be so as Christ foretold 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death 14. Love being the great Work of God's Renewing Spirit on the Soul it is by Love especially to all true Christians that we know that we are changed from the Cainish corrupt state of Death into the state of holy Life Whatever else men have if they have not true love to others especially to godly Christians they are yet dead in sin Note 1. By The Brethren here is meant Christians as such Not only those of some Party in Opinion which we like nor only those that are friendly to us nor yet all men or all called Christians alike though all men must be loved as men It is to love God in man and man for his sake so far as God's Amiableness shineth in them specially to love God's Holiness in holy persons 2. It is not all Love to godly Christians as such that will prove us translated from Death to Life but to love them and God in them better than the Pleasures and Wealth of the World The cheap Love of such as wish men well but will be at no great cost or danger for any because they love their Money better is the Hypocrites Love 15. Whosoever hateth his brother is a murderer and ye know that no murderer hath eternal life abiding in him 15. Note 1. How dreadful a Sentence this is against malignant or factious Haters of Brethren 2. But the Self-deceit of murderous Hypocrites is by taking Brethren for no Brethren but as the Papists first call them Hereticks
which say they are apostles and are not and hast found them liars 2. Thy good works and great labour in the Gospel and thy patience in suffering for it are not unknown or disregarded by me And it is thy praise that thou dost not countenance nor tolerate among you the seducing Hereticks and wicked men and that those that have pretended Inspiration as sent of God thou hast tryed and rejected them as proved liars and false Apostles 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted 3. Note Chrisâ— loveth and praiseth that which is good in the Churches while he reproveth them for that which is evil 4. Nevertheless I have somewhat against thee because thou hast left thy first love 4. But for this I reprove thee that you have not that hearty servent Love to me and to one another which you had at the first and that you grow colder when you should grow better Note Even good people may fall into a more cold declining state by negligence 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick out of his place except thou repent 5. Look back on thy first Love and Works and think whether it was not then better with thee and whether thou hadst any cause to decline Return to thy first works or el se I will shortly visit thee with the heavy punishment of taking the Ministry and Gospel from thee Note 1. Declinings from former Love and Duty are displeasing to God and tend to worse 2. It is a grievous punishment to have the Gospel and Ministry taken away either by Wars Devastations Persecutions Silencing and worst by wilful Expulsion 6. But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 6. It is commendable in thee that thou hatest the deeds of the Nicolaitans for I hate them Note It is lawful to distinguish such Hereticks as are not to be tolerated in Church-Communion by the names of their Leaders But this should not be done against tolerable differences as tending to divide those that should all unite in the Christian name 2. God hateth licentious Doctrines and Deeds and so must we 3. Whence these Nicolaitans had their name is not known certainly but doubtful Tradition in History tells us that Nicholas the Deacon Act. 6. had a beautiful Wife and he was blamed as jealous of her and that thereupon he brought her forth and bid who would take her to shew that he was above all fleshly lust and that some people misunderstanding him thence took occasion to plead for the lawfulness of Fornication The Heresie of these hateful Nicolaitans lay 1. In making light of Fornication 2. And in despising the Heathens Government as if Christian Liberty lay in being from under its power 3. And in teaching that to avoid suffering men might deny Christ with the mouth while the heart denyed him not 4. And that they might eat things offered to Idols so they despised the Idol in their hearts Paul Act. 20. had before told these Ephesians that grievous Wolves should enter and devour and that of their own selves men should arise speaking perverse things to draw Disciples after them And it seems thus warned they hated the Heresies And St. John himself lived in Asia and is said to die at Ephâ—sus who no doubt would warn them and was as above Timothy 7. He that hath an ear let him hear what the Spirit saith unto the churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God 7. Let all that hear or read these words of the Spirit to the Churches set their hearts to them with regard as of great and common importance To him that in the day of Tryal and Temptation doth overcome by being true to Christ and keeping his Innocency I will give a part in everlasting Happiness signified by the Tree of Life in Paradise Note 1. Striving without overcoming in Temptation so far as to keep our uprightness and faithfulness will not save men much less lazy wishes 2. Though Faith put us at first in a state of Righteousness and Life to those that survive Perseverance and Victory are conditions of Salvation 3. It seems that the sense of the Tree of Life in Paradise Gen. 3. Is here expounded to be Everlasting Life of Blessedness with God and so in the New Jerusalem after ch 21.22 8. And unto the angel of the church in Smyrna write These things saith the First and the Last which was dead and is alive 8. Note Christ is not barely named but described by Divine Properties to awe the Church with reverence to him and to resolve them to Trust him who can deliver and reward them 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not but are the synagogue of Satan 9. I know with approbation and praise thy labour and sufferings and worldly poverty but thou art rich in grace And I know that blasphemous Sect that tempt and reproach thee who by obtruding Moses's Law on the Churches or at least seem Jews to avoid their malice do trouble the Churches against Purity Unity and Peace and are Satans Synagogue as thus doing his work 10. Fear none of those things which thou shalt suffer behold the devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten days be thou faithful unto death and I will give thee a crown of life 10. Fear not though thou must suffer and I foretel thee what thy sufferings will be But I will fully reward thee Note 1. Certainty of suffering may consist with the Conquest of cowardly fear 2. It is the Devil that imprisoneth and persecuteth Christ's Servants when his wicked Servants do it by his Temptation 3. Prisons and Persecutions are for the Tryal of the Faithful Our care therefore must be that we fall not in the Tryal 4. Ten days is a short time yet seemeth long to the flesh 5. The Crown of Life Everlasting is the sure reward of true Martyrdom and Perseverance in Tryal 11. He that hath an ear let him hear what the spirit saith unto the Churches He that overcometh shall not be hurt of the second death 11. These Warnings of the Spirit to the Chruches are recorded as of great Concernment for all It is they that overcome the Love of this Life and World even unto death if God call them to Martyrdom that shall escape that sorer second Death that after this Life will befall the Ungodly 12. And to the angel of the church in Pergamos write These things saith he which hath the sharp sword with two edges 12. To the Pastors and People of the Church of Pergamos noted by the word Angel
Spirits of God sent forth into all the earth 6. Upon this glad tidings I lookt and saw Christ in the likeness of a Lamb wounded and bloody as he was sacrificed which signified that it was by the Merit of Redemption that he had his power over all And he seemed to have seven Horns and Eyes for the exercise of Government by Judgment and Victory over his Enemies and Illumination of his Church and the full notice of all that concerneth his Government which is done by the Spiritual Powers or Angels and Ministers whom he sendeth forth from God into all the Earth Or as others by the manifold Gifts of the Holy Ghost which is his Agent or Advocate on Earth 7. And he came and took the book out of the right hand of him that sate upon the throne 7. He that alone was worthy received Power from God both to open the Mysteries and execute them 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 8. Note Who were the four Living Wights here ill translated Beasts when one was a Man was before enquired but its hard to know only they seem to signifie some Greater than the Elders Some Papists think they were the four first Patriarcks and the Elders the Councils It s more probable than so that they were all the sorts of Ministers that were entrusted with the first gathering of Churches and sealing the Gospel by Miracles as distinct from the fixed Church-Bishops called Elders That is that they were Apostles Prophets Evangelists and Miracle-workers as such But all is doubtfull 2. That both the Living Wights and the Elders were men on earth is plain by their work here described They are Priests that in the sacred Assembly do by office Speak for and Lead the Church in offering up the Common Praises to God and also the Prayers of the Congregation That there be any Angels that resemble this office in Heaven we cannot conclude from so obscure a Text. Hence we see 1. That Church Guides are the Worshippers of Jesus 2. Though we cannot hence prove that Gods praises must be used with harps and Musicall Instruments they that use such have a fairer pretence hence to prove them lawful as doing Gods will on earth as John saw it resembled in Heaven than any can shew to prove it unlawful 3. Ministers in offering up the Churches praise and prayers are submediators under Christ 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10. And hast made us unto our God Kings and Priests and we shall reign on the earth 9.10 Note 1. Christ is to be praised in the Church with a new song or Praises suited to his works of Redemption and his Glory and not only with the Jewish Psalms and Worship though those Psalms also may be used 2. Though the Collective phrase of gathering out of every nation c. makes some think that it is an assembly of Glorified Saints in the heavenly Jerusalem called the General Assembly of the first born and the Spirits of the perfected just that is here primarily meant it seems more probable that it is the Church on earth alone And that it is the first ages by Faith and the following also by some experience of the Churches deliverance by Constantine that mention reigning on the earth The Saints departed indeed shall judge the World To be Kings and Priests to God is to be endowed with Power and Honour and Holyness and employed accordingly in Gods administrations and Holy Worship 11. And I beheld and I heard the voice of many angels round about the throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 11. As I looked I seemed to hear innumerable Angels joyning with the Living Wights and Elders in the Praises of Christ for mans Redemption Note That this signifies the multitude of believers or of Ministers through all the World is not to be proved But that it is meant properly of Angels is most probable And it is to be noted that when the Living Wights are but four and the Elders but twenty four the Angels that praise Christ are millions and numberless So Heb. 12.24 Whence note that its ignorance that calls God more severe then merciful because it s but a few of this World that are sanctified and glorified when as the vast and glorious Regions above seem to Reason and by scripture to have so many millions of Angels that its like the damned are very few to them The greatest Kingdom is not near so great and glorious in comparison of one Jail and one Gallows as the Heavenly Regions are in comparison of this spot called Earth or the place of execution called Hell 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 12. These Angels joined with the Churches in the Praises of Christ ascribing to him in their Praise all Power and Glory c. as deserved by his Redemption of the World by his death Note Those Angels that joyn with us in Christs praises and are present in our assemblies and Guardians of us and them and pitch their tents about us and bear us up in their hands and rejoice in our Conversion and are ministring Spirits for our good are not so ignorant of us and our concerns and our prayers as some imagine We have many ignorant men that think they know more of our case here below than the Angels do when they scarce know so much as may keep them from being seducers and deviders of the Church They are sure but ill Guardians who know as little of our affairs as these men think Christ saith that the least Christians have their Angels who behold the face of God And why are they called their Angels and what do they for them with God if they know not our condition and concerns And though this will not warrant Praying to them which themselves in this book seem to disown yet we ought not to think that mistake of those ancient fathers and Churches to be greater than it was who thought that as Pastors on earth offer up the Congregations prayers and praises to God so there is an answerable office of Angels to offer them as from them to Christ who offereth them to God the Father And who thought as a man might pray a Minister to pray for him so he might do an Angel though it be an errour one is no more Idolatry than the other 13. And every creature which is in heaven and on the earth and under the earth and
neither sorrow nor crying neither shall there be any more pain for the former things are passed away 4. If they be in the right who expound this of a Thousand Years freedom from Persecutions and all Sorrows on Earth in a New Jerusalem I am sure it will be a more joyful time when it shall be performed in the propersense of the words after the general resurrection And I see no probability that the promise of no more death and the rest that follow should be meant of any earthly state before that time The new Jerusalem and the new Heaven and Earth must be at once expected and that is when all these things are dissolved by fire at the judgment of the great day O desirable blessed day 5. And he that sat upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithful 5. It is true that at Constantines delivering the Church there was as it were a New World And I am in hope yet that there may be such a Reformation and advancement of Piety and Unity before the last day as may be called a New World in a fuller sense But not up to this description of the New Jerusalem 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is a athirst of the fountain of the water of life freely 6. Say some I am he that hath thus delivered the Church from Idolaters and persecutors and now all that will shall have the blessed priviledges of the Church Rather I have prepared the Church for the state of Blessedness and I that an the principal efficient and ultimate end of all will give life everlasting in the new Jerusalem to every believing thirsty Soul 7. He that overcometh shall inherit all things and I will be his God and he shall be my son 7. He that overcometh Temptation to the end shall as my son inherit full felicity in me who will be his God 8. But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death 8. But those that being cowardly forsake me for fear of suffering and trust not me and those that live in filthiness and cruelty and unrighteousness and Idolatry and all false deceivers shall be damned 9. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shew thee the bride the lambs wife 9. By the Bride is meant the new Jerusalem that is say some the delivered Church in Constantines time and after 2. Say others the reformed Church at the Fall of Popery 3. Say others a prosperous time before the thousand years 4. Say others the Jews conversion in great splendor at Jerusalem 5. Say others Christs visible reign with the martyrs and others raised from death a thousand years before the rest 6. Rather the new Heaven and Earth after the last judgment when the flaming sword and partition wall shall be taken down and God dwell with man 10. And he carried me away in the spirit to a great and high mountain and shewed me the great City the Holy Jerusalem descending out of Heaven from God 10. Say some the Church as here advanced to purity and liberty by the heavenly power Rather the Souls that were with Christ coming with him to meet those that shall be then alive and changed advanced to that perfection in which they shall for ever be glorified with the Lord. Though some glympse of this may be in happy reformation concord and deliverance here before 11. Having the glory of God and her light was like unto a stone most precious even like a jasper stone clear as crystall 11. It s Glory and strength was represented to me as made of Jasper clear as Crystall Gods own Glory shineing out 12. And had a wall great and high and had twelve gates and at the gates twelve angels and names written thereon which are the names of the twelve tribes of the children of Israel 12. John being a Jew and the Jews the first Christians who had commonly an expectation of Christs more special relation to them than to others and they being the first specimen of the Catholick Church the Revelation of the new Jerusalem and perhaps also of some antecedent happy state is represented as shaped to the Jews expectations and as typified by the old Jerusalem And its wall is its strength and safety and separation from others Its gates are for entrance and the guardian Angels numbered according to the twelve tribes as were the Apostles who yet founded all the Churches 13. On the east three gates on the north three gates on the south three gates and on the west three gates 13. Note Not that this must be thought the shape of it but that its glory was represented by such a shape 14. And the wall of the city had twelve foundations and in them the names of the twelve apostles of the Lamb. 14. As the Church on earth is founded by the doctrine and witness of the twelve Apostles so is the new Jerusalem described as related to them it being but the Church militant perfected and made triumphant 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof 16. And the city lieth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equall 15 16. By this representation like that in Ezekiel the firmness and perfection and greatness of the new Jerusalem was signified 17. And he measured the wall thereof an hundred and forty and four cubits according to the measure of a man that is of the angel 17. The Angel appearing as a man his measure is taken as a common humane measure 18. And the building of the wall of it was of jasper and the city was pure gold like unto clear glass 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was jasper the second saphire the third a chalcedony the fourth an emerald 20. The fifth sardonix the sixth sardius the seventh chrysolite the eighth beryl the ninth a topaz the tenth a chrysophrasus the eleventh a jacinth the twelfth an amethyst 18 19 20. That the new Jerusalem is represented by these precious stones as firm precious lucid and glorious and by the number of twelve as suited to the twelve Apostles and so in them to the twelve Tribes of Israel as typical of the new Jerusalem is all that I understand of this what each precious stone distinctly signifieth you may read in them that know or