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
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
he that believeth in me though he were dead yet shall he live 26. And whosoever liveth and believeth in me shall never die Believest thou this 25. I am the principle and cause of Life and Resurrection The dead that believe in me shall be raised And the living that believe in me shall live for ever their Souls first and their Bodies after raised to blessedness 27. She saith unto him Yea Lord I believe that thou art the Christ the Son of God which should come into the world 27. Yea for I believe that thou art the Christ and herefore hast power of life and death 28. And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29. Assoon as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him 31. The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying She goeth unto the grave to weep there 29. N. Faith Love and Necessity will make all hast 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died 33. When Jesus therefore saw her weeping and the Jews also weeping which came with her he groaned in the spirit and was troubled 34. And said Where have ye laid him they say unto him Lord come and see 35. Jesus wept 32 35. N. Christ wept in compassion with his servants sorrows And he loveth us no less now than when he wept with mourners 36. Then said the Jews Behold how he loved him 36. Love can express it self by grief for the hurt of those whom we love 37. And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it 39. Jesus said take away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days 39. N. How vile a thing will less than four days shew the body of man to be Is pride and vain pampering fit for such a body 40. Jesus saith unto her Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God 40. N. The effect of Gods power is the Glory and unbelief hinders the effect in us 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42. And I knew that thou heardst me always but because of the people which stand by I said it that they may believe that thou hast sent me 41 42. He looked up towards Heaven as the place of Gods glory the spring and end of earthly blessings N. Christ knew before that God would do this Miracle by him but begg'd it by prayer to convince the hearers that it was of God 2. It 's our comfort that Christs intercession is always heard 43. And when he thus had spoken he cried with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave cloths and his face was bound about with a napkin Jesus saith unto them Loose him and let him go 43. N It was not the lowd voice but the invisible power that revived him yet Christ would suit his voice thereto 2. It 's vain to ask how could he go when his feet was bound As if all sort of binding disabled from rising or Christ could not enable him who revived him 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 45. This Miracle convinced many and it 's strange that it convinced not all 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 46. Some hardened Spectators turn'd all this but to information against him to the Pharisees 47. Then gathered the chief Priests and the Pharisees a councel and said what do we for this man doeth many miracles 48. If we let him thus alone all men will believe on him and the Romans shall come and take away both our Place and Nation 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not 47. N. 1. The greater Christs Miracles were the more they thought they ought to destroy him because the people would the more follow him And still the wiser and better any Minister of Christ is the moâ—â— worldly wicked men endeavour to destroy them because the people follow them 2. The fear of great Mens power more than Gods causeth wicked Polititians to destroy the best 3. But thereby they bring on themselves that very destruction which they thought to avoid 51. And this spake he not of himself but being high Priest that year he prophesied that Jesus should die for that nation 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad 51. And though he meant this of saving them from the Romans though by injustice yet he being Priest that year though by unlawful entrance by the Roman Power God honoured the office so far as to make him utter those words which should be a just Prophesie as meant by God though not by him And should signifie that Christs death should tend to the conversion also the chosen people of God in all the Gentile world who should thereby be made his Children and one Church 53. Then from that day forth they took counsel together for to put him to death 53. The greatest Miracle and good Work of Christ fixed their resolution to murder him 54. Jesus therefore walked no more openly among the Jews but went thence unto a country near to the wilderness into a city called Ephraim and there continued with his disciples 54. N. Christ yet fled from persecution and spent most of the three years and a half of his publick Ministry among remote poor people in Galilee or near the Wilderness N. Qu. It 's strange that Matthew Mark and Luke say nothing of this great Miracle Ans 1. No one was to say all but altogether to say sufficient 2. And John tells us that even altogether have said but little of all that Christ said and did but only so much as should be enough to convince unbelievers Qu. Where was Lazarus's soul while he was dead If in heaven was it not a wrong
Policy was not utterly demolished till near fourty years after Christs Resurrection Therefore till then the Jews there were to be Preacht to and the twelve Apostles suited to the twelve Tribes though after the number was changed by Pauls Conversion when the Gospel was to be principally sent unto the Gentiles 23. And they appointed two Joseph called Barsabas who was surnamed Justus and Matthias 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosed 25. That he may take part of this Ministery and apostleship from which Judas by transgression fell that he might go to his own place 23 24 25. Note 1. The Apostleship was not only the qualification of Eye Witnesses of Christs works but a special preeminent office of some of those many who saw his works All that saw them were not Apostles Therefore Christ did set diversity and disparity of Ministerial Offices in his Church 2. Peters speech was to all the Disciples ver 15 16. It s therefore to be supposed that the two were chosen by all the Company but by the Conduct of the Apostles And God by Lot chose one of the two it being his Prerogative to make Apostles And I know no reason why the chief Pastors of the Church at least in cases of doubt should not now be so chosen 26. And they gave forth their lots and the lot fell upon Matthias and he was numbred with the eleven apostles 26. Note How casual soever it seemed God was the undoubted determiner of it But solemnly to appeal to his determination in ludricrous toys or things already determined by his word is but prophanely to take his name in vain CHAP. II. ANd when the day of Pentecost was fully come they were all with one accord in one place 1. It is by most Expositors taken to be on the Lords day though some few contradict it 2. Christ chose the time to send the Spirit when they were unanimously assembled for his worship 2. And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them 2 3. Note It is likely it was only on the Apostle 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance 4. They that were unlearned men were all suddenly filled with the Holy Ghost who inspiring their minds with Sacred Light of Knowledge and fervor of affection caused them to utter these in various Languages which they had never learnt in the Praises of God and his works Note As Baptism entereth Men into the state of Christianity this effusion of the Spirit solemnly invested the Apostles in the full state and power of their Offices 5. And there were dwelling at Jerusalam Jews devout men out of every Nation under heaven 5. Then were at Pentecost Jews out of many Nations where they were dispersed that came up to the Feast 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language 7. And they were all amazed and marvelled saying one to another Behold are not all these which speak Galileans And how hear we every man in our own tongue wherein we were born 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Libya about Cyrene and strangers of Rome Jews and proselytes 11. Cretes and Arabians we do hear them speak in our tongues the wonderful works of God 6 7 c. The word as of Christ and of his Gospel was that which they speak in the Tongues of all these Countries 12. And they were all amazed and were in doubt saying one to another What meaneth this 13. Others mocking said These men are full of new wine 12 13. Some derided them as Drunken 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all ye that dwell at Jerusalem be this known unto you and hearken unto my words 15. For these are not drunken as ye suppose seeing it is but the third hour of the day 14 c. It is but nine a Clock at which time Men use to pray fasting and Drunkeness will not enable a Man to speak various Languages 16. But this is that which was spoken by the prophet Joel 17. And it shall come to pass in the last days saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophesie and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my hand-maidens I will pour out in those days of my Spirit and they shall prophesie 16 c. This is the fulfilling of what Joel Prophecied of the times of the Messsiah c 19. And I will shew wonders in heaven above and signs in the earth beneath bloud and fire and vapour of smoke 20. The Sun shall be turned into darkness and the Moon into bloud before that great and notable day of the Lord come 21. And it shall come to pass that whosoever shall call on the name of the Lord shall be saved 19 20 21 Many Prodigies in Heaven and Earth as if the frame of Nature did shake or were altered shall go before the destruction of the Temple and Nation of the Jews But faithful praying Christians shall be saved 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles and wonders and signs which God did by him in the midst of you as ye your selves also know 23. Him being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain 24. Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden of it 22 23 24. You deny not the fact of those Miracles done by Jesus which are the infallible works of Gods attestation Gods determinate Counsel having appointed him to die as a Sacrifice for the Sins of the World and he foreknowing all that your wicked hearts do in it hereto accordingly with wicked hands you have murdered him not at all excusable by the said decree or fore knowledge of God But God raised him from the dead having loosed the bonds of Death it being impossible they should be held and conquered by it Note The word translated Pains of death may be also translated bonds But if it must be read Pains Death as a separation of Soul and Body is by privation a Penal state though not dolorous by positive evil yet some think that the Article of Descent into Hell signifieth some
more clearly and the wonders of Divine Love are more abundantly manifested and far greater power of the Spirit is given to make all effectual in faith hope and Patience humility obedience and love which now are become the very nature of a true believer The Gospel according to St. MATTHEW That is The History of Christs Birth Life Death Resurrection Ascention Doctrine Covenant Example and Mission of his Apostles to Preach Salvation through him to the World Written by St. Matthew a Converted Publican one of the Twelve Apostles as Tradition saith eight years after Christs Ascention whether in Greek or in Hebrew after translated into Greek is uncertain CHAP. I. 1. THE Book of the generation of Jesus Christ the Son of David the Son of Abraham 1. I begin this History of Christ with the Genealogy or Catalogue of his Ancestors according to the line of Joseph his reputed Legal Father after the flesh so far as to evince that he was the Son of David and Abraham the rightful King of the Jews and the promised seed by their own supputation 2. Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his brethren 2. And Judas begat Pharez and Zara of Thamar and Pharez begat Ezrom and Ezrom begat Aram 4. and Aram begat Aminadab and Aminadab begat Naason and Naason begat Salmon 5. and Salmon begat Booz of Rachab and Booz begat Obed of Ruth and Obed begat Jesse 6. and Jesse begat David the King and David the King begat Solomon of her that had been the Wiâ—e of Urias 7. and Solomon begat Roboam and Roboam begat Abia and Abia begat Asa 8. and Asa begat Josaphat and Josaphat begat Joram and Joram begat Ozias 8. Ahaziah Joash and Amaziah are here passed by perhaps as being by the Mother of Ahaziah of Omâ—i's cursed Line or for other unknown cause Note that the Lawful Succession much more the Grandchild or distant issue it with the Hebrews called the Son or Begotten though not immediately 9. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias 10. and Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias 11. and Josias begat Jechonias and his brethren about the time they were carried away to Babylon 9. They were oft carried away But this was a little before the most notable Captivity 12. And after they were brought to Babylon Jechonias begat Salathiel and Salathiel begat Zorobabel 13. and Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat Azor. 12. One old Copy hath before Josias begat Jechim and Jechim begat Jechoniah Dr. H. saith in a very ancient Hebrew Copy of this Gospel this verse goeth and Eliakim begat Abner and Abner begat Azor By either of which the number of fourteen Generations is kept entire 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. and Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob 16. and Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 17. So all the generations from Abraham to David are fourteen generations and from David till the carrying away into Babylon are fourteen generations and from the carrying away into Babylon to Christ are fourteen generations 14. I reduce them to fourteen in the recitation for memory sake and other reasons This sufficeth to my intended end 18. Now the birth of Jesus Christ was on this wise when as his Mother Mary was espoused to Joseph before they came together she was found with Child of the Holy Ghost 18. Note the Holy Ghost did miraculously cause Her Conception without a humane Father 19. Then her husband Joâ—eph being a just man and not willing to make her a publick example was minded to put her away privily 19. Joseph being a good man averse to hurtfulness thought rather to hide all by putting her privily away than to expose her to the shame and punishment due by the Law to such as he thought her to be 20. But while he thought on these things behold the Angel of the Lord appeared to him in a dream saying Joseph thou son of David fear not to take to thee Mary thy wife for that which is conceived in her is of the Holy Ghost 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins 20 21. Note It was a dream that had its convincing evidence for ordinary dreams give no such certainty 2. The name Jesus a Saviour signified his office which is to save his people from their sins and deserved punishment 22 23. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a virgin shal be with child and shall bring forth a â—on and they shall call his name Emanuel which being interpreted is God with us 22 23. In all this the Prophecy of Isa 7.14 to Ahaz in how short time God would then deliver them was fulfilled in a farther sense intended by the Holy Ghost than that nearest foretold event Note God with us is God taking our Nature appearing to us and reconciling and bringing us to himself 24. Then Joseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his wife 25. And knew her not till she had brought forth her first born son and he called his name Jesus 24 25. Note Tho these words are no full proof that Mary had any other Children after yet at least they make it utterly uncertain and as it is no Article of faith as to the moment of it so neither as to the certainty Yet the Papal Sect have pretended Tradition for it that Mary lived and died a virgin as of so much weight as to hereticate the deniers of it And so they make all the Scripture insufficient not only as to matters of orders discipline and worship but to articles of Faith that they may on pretence of Faith and Orthodoxness destroy Christian unity and Love and exercise domination by excommunicating and damning men on pretended tradition or authority at their pleasure CHAP. II. 1. NOw when Jesus was born in Bethlehem of Judea in the days of Herod the King behold there came wise men from the east to Jerusalem 2. saying Where is he that is born King of the Jews for we have seen his Star in the East and are come to worship him 1 2. Some time after Christ's birth Astronomers of great note came from the East-country Chaldea or Arabia saying We have seen an extraordinary Star which signifieth the birth of the King of the Jews the Messiah whom they expected and are come to do our homage and honour to him 3 4. When Herod the King had heard these things he was troubled and all Jeruâ—alem with him And when he had gathered all the chief Priests and Scribes of the people together he demanded of them where Christ should be born
which in the sincere is saving which is required to be professed in Baptism for admittance into the visible Church 6 That which is born of the flesh is flesh and that which is born of the Spirit is spirit 6. Men generate Men but God maketh Saints by a spiritual generation Nature begets but nature but Gods Spirit giveth a holy and heavenly Nature or Inclination 7 Marvel not that I said unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit 7 8. Count not this an incredible thing Thou hearest the sound of the wind and knowest certainly by the effects that such a thing as wind there is and that it causeth those effects which thy sense perceiveth but thou knowest not fully the nature of this wind nor whence it cometh nor whither it goeth and so thou mayest know that Gods Spirit doth this sanctifying work on Souls though thou canst not comprehend the nature of the Spirit nor the way of its operation nor why it worketh on one Soul and not on another that seemeth equal to it 9 Nicodemus answered and said unto him How can these things be 9. N. The reason of Man not yet illuminated is apt to be so confident in its ignorance as to take those spiritual things for incredible which it comprehendeth not It lifts up it self against Christ's teaching with a How can these things be 10 Jesus answered and said unto him Art thoâ— a master of Israel and knowest not these things 11 Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 10 11. It is a shame to thee that art a Master of Israel to be ignorant of these things without which all thy knowledge is but shells and shadows I tell thee we spake that which we certainly know by intuition and experience on holy Souls and yet you carnal Jews believe us not not knowing what your own shadows do import 12 If I have told you earthly things and and ye believe not how shall ye beleve if I tell you of heavenly things 12. When I tell you but what God doth here on Earth on all that he will save and illustrate it to you by a similitude which your senses do perceive and it is a thing that your Ceremonies signifie how shall you believe if I tell you the unseen things of Heaven if you believe not things so evident as these 13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven 13. And if you will not believe me what satisfying notice can you have of the state of things in Heaven for no Man hath ascended up into Heaven and can tell you by sure notice what is there but I that came down from Heaven and so came down by assuming flesh as that yet I am now in Heaven in my Godhead 14 And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15 That whosoever believeth in him should not perish but have eternal life 14 15. And the way of Salvation which God by me revealeth to you is this that as Moses in the Wilderness set up a brazen Serpent that all that were stung with Serpents might be cured if they did look up to this So I must be lift up on the Cross as a Sacrifice for sin that whoever truly believeth in me and trusteth me as the Redeemer and Saviour shall not perish but have everlasting life 16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 16. For God who is Love it self so far loved lapsed and lost mankind as that he gave his only begotten Son to be incarnate and to be their Redeemer by his meritorious life and death and Resurrection and to make them this promise covenant and offer that whoever truly believeth in him should have his sin forgiven and should not perish but have everlasting blessed life 17 For God sent not his Son into the world to condemn the world but that the world through him might be saved 17. For if the World be condemned they shall never have cause to lay the blame on Christ For it was not to condemn them that God sent him into the World but to be the Saviour of the World which his Doctrine Life and Sufferings shew 18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God 18. He that believeth on him is thereupon by him delivered from the Condemnation that he was under and shall be saved but he that believeth not is not delivered from his Guilt and Condemnation but is under the Guilt of a severer punishment the Law of Grace it self Condemning him because he hath rejected the Son of God sent from Heaven with his Doctrine his Grace and offered Mercy so that both the Law of Nature and of Grace condemn the Neglecters of so great Salvation 19 And this is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil 19. For the true cause of Mens Condemnation is not that they have no Saviour or Ransom being left as Devils to remidiless despair but that a Saviour as Light is come into the World and Men love darkness rather than light and so reject him and his truth and grace because they love and live in that sin which cannot endure the light 20 For every 〈◊〉 that doeth evil hateth the light neither cometh to the light least his deeds should be reproved 20. For it is the part of â—ight to detect and shame Mens evill deeds and thereâ—ore Malefactors hate and avoid the Light lest it reprove them and condemn them 21 But he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God 21. But Light is the honour of well doing which is not afraid to be known and therefore he that doth that which is truly good loveth the Light and cometh to it that his deeds may appear to be as they are the work commanded and approved by God And therefore they will receive me that am the Light of the World 22 After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 22. He by his Disciples baptized those that believed and repented 23 And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison 23 24. John ceased not baptizing even when Christ baptized nor till he
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
bringeth forth much fruit 21. When Greeks by the same of Christs Miracles desired to see him he tells them that indeed the time of his glory in the world by mens believing on him was at hand But that he must die first and then the Catholick Church should be gathered A grain of Wheat is said to die because the dissolution and change maketh it no longer a grain of Wheat but the seed of many new grains with the Straw 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal 25. And as it is with me it will be with you He that so overloveth his life as that he cannot forsake it for my sake and his Salvation shall lose it by keeping of it And he that casteth it away as men do a hated thing rather than deny me and sin shall live for ever 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor 26. If any man will be a Christian let him not stick to do and suffer as I do but believe that he shall fare no worse than I but if he die he shall be with me where I am For my Father will honour those that serve me N. 1. To be a Christian and to be one that serveth Christ are all one 2. Salvation is promised to all that serve Christ 3. They that serve him shall be with him where he is therefore the spirits of the just made perfect are in Paradise and Heaven for Christ is there This is our great comfort in life and at death And we must then thus think of our godly departed friends they are all with Christ 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour 28. Father glorifie thy name Then came there a voice from Heaven saying I have both glorified it and will glorifie it again 27.28 I am a man and my Soul is troubled at the foresight of my death and suffering and nature inclineth me to say Father save me from it But I must not take up with that natural desire for I came on purpose thus to suffer Therefore my choice and prayer is Father glorifie thy Name Then came there a voice c. 29. The people therefore that stood by and heard it said that it thundred others said An angel spake to him 29. They heard the sound but understood not the words 30. Jesus answered and said this voice came not because of me but for your sakes 31. Now is the judgment of this world now shall the prince of this world be cast out 32. And I if I be lifted up from the earth will draw all men unto me 33. This he said signifying what death he should die 30. This voice though spoke to me was for your conviction and not for my sake only For now the time is at hand when the wickedness of this world shall be detected and punished and Satan the Prince of this world cast out of his possession by the gathering of my Chuâ—ch And when I am lifted up from the earth by Crucifixion I shall be lifted up to Heaven in glory and will by my Word and Spirit draw many Nations to me their Saviour By being lift up he meant his Crucifixion as in order to his Resurrection and Ascension 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou the Son of man must be lift up who is this Son of man 34. We have been taught that Christ dieth not but shall have an everlasting Kingdom who then is that Son of man that thou sayest must be lift up 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth 36. While ye have light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them 35 36. Though Christ abide for ever he will not for ever abide visible with you It is but a little while that he who is the light will continue among you Obey the Light while you have it lest darkness surprize you and he that walketh in darkness knoweth not whither he goeth nor whether he do well or ill Before I be taken from you believe in me that ye may be illuminated adopted and enjoy the light 37. But though he had done so many miracles before them yet they believed not on him 38. That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed 37. All his Miracles caused them not to believe And so Isaiahs prophesie was fulfilled in them c. 39. Therefore they could not believe because Esaias said again 40. He hath blinded their eyes and hardned their heart that they shouâ—d not see with their eyes nor understand with their heart and be converted and I should heal them 41. These things said Esaias when he saw his glory and spake of him 39. And no wonder that they believed not for it could not be it being foretold by Isaiah that God would forsake them which Isaiah foreseeing Christs day by inspiration did mean in that prophesie N. To understand this 1. We must distinguish between a caused Necessity and a Necessity of Consequence in order of arguing 2. Between men that have forfeited Gods grace by rejection and those that Grace is newly offer'd to And so 1. God is not the efficient cause of any sin 2. But he deseâ—teth many that abuse his Grace and leaveth them to their blindness and obstinacy 3. And for it he causeth their destruction 4. And he oft foretelleth this 5. And his prediction maketh the thing foretold hypothetically necessary or a certain consequence in order of arguing It being impossible that God should lie And so all that is foreknown by God or man will come to pass when foreknowledg doth not cause it but prove it 6. And deserted Souls have a moral impotency to repent that is an indisposition which nothing in their depraved nature will overcome 42. Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue 43. For they loved the praise of men more then the praise of God 42. Many of the chief Rulers had a secret belief but not enough to make them openly own and confess him left they should be excommunicate and reproacht For the love of their reputation with men did prevail in them against their love of Gods approbation 44. Jesus cried and said He that believeth on me believeth not on me but on
am in my Father and you in me and I in you 20. In that measure that this Spirit of Life is from me communicated to you ye shall Experimentally find that as I am in the Father and act by his Power so you are in me acted by my Love and Power and I in you thus acting you by my Spirit 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him 21. This Holy Spirit which I promise you is the Spirit of Love And he that loveth and keepeth my Commandments is he that truly loveth me And though with a Love of benevolence and beneficence I Love many Enemies to their Conversions yet it is only they that thus Love me that shall be Loved of my Father with Complacence and Felicitation And I will delight bless and glorifie them with my Love and make my self fuller known to them 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world 23. Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 22 23. The manifestation of my self is not to be by Monarchical outward Pomp which the World expecteth but by Spiritual Gifts and Comforts and Rewards And none are prepared for these but they that love me and keep my words These my Father will Love and my Father and I will come to him by the Spirit and make our aboad with him for ever 24. He that loveth me not keepeth not my sayings and the word which you hear is not mine but the Fathers which sent me 24. But the World that Loveth me not keepeth not my words And it is the Fathers word and not mine only which they reject 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you 25 26. I tell you all these things with my own Mouth while I am present with you But they shall be better understood and take deeper rooting in your Memory and Affections by the work of the Paraclets the Holy Ghost whom my Father will send in my Name my Agent Advocate and Witness he shall more fully teach you all things and bring all things that ever I said to your remembrances that you may teach and record them to the World 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid 27. And taking my farewell of you I do not only wish but give and leave with you my Grace and Benediction Not such an uneffectual or delusory peace in Sin as the World giveth But the beginning of everlasting Felicity Therefore let not your hearts be troubled or afraid at my departure as if ye were deserted 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father for my Father is greater then I. 28. Ye have heard with trouble my words that I go away and come again to you If ye understood this aright your Love to me would make you rejoyce because as I told you it is my Father that I go to And he is greater than I whom he hath made Mediator And the presence of his Glory is better than this base wicked World 29. And now I have told you before it come to pass that when it is come to pass ye might believe 29. I have foretold you of my departure and my sending the Spirit that when it s come to pass your Faith may be helped by remembring my Predictions 30. Hereafter I will not talk much with you for the Prince of this world cometh and hath nothing in me 30. I shall not speak much more to 〈…〉 my death For the Devil the Prince of the 〈◊〉 and the Romish and Jewish Powers his Agents are ready to Execute what I came to suffer but shall find in me no guilt or desert of suffering 31. But that the world may know that I love the Father and as the Father gave me commandment even so I do Arise let us go hence 31. But that I may shew to Mankind that my Love to my Father and my perfect Obedience to his Commands are more Powerful in me than the love of this Life I shall willingly suffer for Man an undeserved cursed death Arise and let us go to the place where I know Judas will come to apprehend me CHAP. XV. I Am the vine and my Father is the husbandman 1. I am to you like the Vine that giveth forth her Vital juice for Mans life and delight And my Father is as the Husbandman that planteth owneth and disposeth of the Vine and Fruit. Note Whether Christ spake this before they rose from Supper or as they went by the way is uncertain 2. Every branch in me that beareth not fruit he taketh away and every branch that bareth fruit he purgeth it that it may bring forth more fruit 2. All that manifest themselves Christians and are Baptized and Grafted into my Church are to me as the Branches are to the Vine as to Coveâ—ant-insition And every 〈…〉 â—hristia◠〈◊〉 is not sincerely fruitful 〈…〉 superfluous branch And the sincere and fruitful shall be pruned by Instruction Discipline and Correction that they may be yet more fruitful 3. Now ye are clean through the word which I have spoken unto you 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me 3 4. You are now in some measure cleansed and sanctified by my Word and Grace But do ye think that all your work is done or all your danger over it must be still your care to abide in me by continued Faith and Love and that I may abide in you by my Spirit and Grace For as the branch can bear no Fruit of it self but by vertue communicated from the Stock and therefore must abide in it No more can you except you abide in me 5. I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing 5. Your â—â—â—tion and continuance in me must make you fruitful â—or out of me and without my communicated Spirit of Grace you can do nothing that will save you 6. If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and
the work of Apostleship 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth 19. For their sakes I become a Sacrifice offered to thee that they may by my Doctrine Example and Spirit be also totally devouâ—ed to serve thee 20. Neither pray I for these alone but for them also which shall believe on me through their word 20. But it is not for them only that I pray but for all that by their Ministry shall become true Christians 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou has sent me 21. And the sum of my Prayer for them is that as I am so united to thee that what thou speakest I speak and what thou Lovest I Love and thy Works are my Works wrought by thee so they may be one in us and not in any uncapable Center of humane Invention and Usurpation and may all speak the same thing which they have heard from thee by me and may Love what we Love and do our work and not their own That by their concord in Faith Love and Practice the world may be won to Christianity and not scandalized by their Discord and Fractions or by forsaking the true Unity and combining for wordly Interest on worldly terms 22. And the glory which thou gavest me I have given them that they may be one even as we are one 22. And as thou has glorified me in the World by the Power of working Miracles and gathering Sinners home to thee I have glorified them by giving them the same Power to work Miracles and to call and convert the World that they may be one Body of one Mind and do one work as I have done thy work alone 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me 23. That while I work in them by my Word and Spirit as thou workest in me they may be perfected into one concordant harmonious Body united in Faith and Love that this Lustre of their Excellency and Concord may convince the World that thou hast sent me to restore them that are so much restored and that thou lovest them as thy Redeemed Sanctified ones as thou lovest me their Redeemer 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world 24 Father as it was thy Covenant with me as my Reward for Redemption it is now my Will and Desire that all that thou givest me by Conversion as true Christians to be saved may be after death with me where I am that they may see the Glory which thou givest me the sight of which is part of their glorification For thou lovest me before the Foundation of the World and wilt communicate Glory to them by me 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me 25. O Righteous Father that world of Men whom thou hast Created have not known thee but I that have known thee have declared thee to them and these my Disciples having known that thou hast sent me have believed my word concerning thee 26. And I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them 26. And I have by my Word and Works made thee and thy will known to them and will do so yet more that the Holy Spirit of Love with which thou hast filled me may be in them and by that Spirit I may be in them CHAP. XVIII VVHen Jesus had spoken these words he went forth with his deciples over brook Cedron where was a garden into the the which he entred and his Disciples 2. And Judas also which betrayed him knew the place for Jesus oft-times resorted thither with his disciples 1. This Sermon and Prayer being spoken after the Sacrament Jesus went to the Garden where he knew he should be apprehended Judas knew the place because Christ oft went thither c. 3. Judas then having received a band of men and officers from the cheif priests and Pharises cometh thither with lanterns and torchees and weapons 3. Note Judas was the Informer that led the Officers such as Constables and the Chief Priests and the Pharisees of their party were they that like Justices furnished them with Commissions and Armed men 4. Jesus therefore knowing all things that should come upon him went forth and said unto them Whom seek ye 5. They answered him Jesus of Nazareth Jesus saith unto them I am he And Judas also which betrayed him stood with them 5 6. Note Christ fled not when his hour was come 2. What a stony heart had Judas all this while 6. As soon then as he had said unto them I am he they went backward and fell to the ground 6. Some of them went backward and fell Note This stopt not them or their Companions 7. Then asked he them again whom seek ye And they said Jesus of Nazareth 8. Jesus answered I have told you that I am he If therefore ye seek me let these go their way 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none 7 8 9. Note Christ was careful for the Bodily safety of his Disciples till their hour came 2. His words of Loosing none are here Expounded as reaching to the body as well as to the Soul 10. Then Simon Peter having a sword drew it and smote the high priests servant and cut off his right ear The servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword unto the sheath the cup which my Father hath given me shall I not drink it 10 11. Note Peter that before trusted too much to his own constancy now trusteth too much to his Sword without Commission â— Christ would not be rescued from his undertaken sufferings by humane strength 12. Then the band and the captain and officers of the Jews took Jesus and bound him 12. The Colonel with his Soldiers and the Officers bind Jesus as as a Malefactor being slavish Executioners 13. And led him away to Annas first for he was father in law to Caiaphas which was the high priest that same year 14. Now Caiaphas was he which gave counsel to the Jews that it was expedient that one man should die for the people 13. The Power was in Caiaphas but his Father in Law was made the way to him no doubt being a forward Actor 15. And Simon Peter followed Jesus and so did another Disciple That Disciple was known unto the high priest and went in with Jesus into the palace
for the tumult he commanded him to be carried into the Castle 33 34. A Heathen would hear the cause before he judges it when superstitious Zealots execute before they try or hear 35. And when he came upon the stairs so it was that he was born of the Souldiers for the violence of the people 36. For the multitude of the people followed after crying Away with him 35. The Heathen Soldiers were fain by force to carry and guard him from these Hypocrites 37. And as Paul was to be led into the castle he said unto the cheif Captain May I speak unto thee Who said Canst thou speak Greek 38. Art not thou that Egyptian which before these days madest an uprore and leddest out into the wilderness four thousand men that were murderers 37 38. The tumult about him made him suspect him to be an Incendiary that had lately raised sedition 39. But Paul said I am a man which am a Jew of Tarsus a citizen of no mean city and I beseech thee suffer me to speak unto the people 40. And when he had given him licence Paul stood on the stairs and beckened with the hand unto the people and when there was made a great silence he spake unto them in the Hebrew tongue saying 39 40. When he had given him leave to speak and procured silence and audience by his Authority which else the Multitude of Legal Zealots would not have granted him he spake to them in the Chaldec Tongue than called the Hebrew because it was understood by a greater number than the Greek This sheweth that Greek was not then most common CHAP. XXII MEn brethren and fathers hear ye my defence which I make now unto you 2. And when they heard that he speak in the Hebrew tongue to them they kept the more silence and he saith 3. I am verily a man which am a Jew born in Tarsus a city in Cilicia yet brought up in this city at the feet of Gamaliel and taught according to the perfect manner of the law of the fathers and was Zelous towards God as ye all are this day 1. I am a Jew brought up a Disciple of Gamaliel under the same Laws and customs and as zealous for God in your way as you now are 4. And I persecuted this way unto the death binding and dilivering into prisons both men and women 4 And as you are affected with zealous cruelty now against Christians so was I then and persecuted them even to death binding and delivering them into Prison both Men and Women 5. As also the high priest doth bear me witness and all the estate of the elders from whom also I received letters unto the bretheren and went to Damascus to bring them which were there bound unto Jerusalem for to be punished 5. The High Priest and all the Council of Elders called rhe Sanedrim know this from whom I had Letters authorizing me to bring them Prisoners to Jerusalem to be punished 6. And it came to pass that as I made my journey and was come nigh unto Damascus about noon suddenly there shone from heaven a great light round about me 7. And I fell unto the ground and heard a voice saying unto me Saul Saul why persecutest thou me 6 7. I saw a Light and hâ—ard a Voice c. Note When Christ will speak in Power and Terror he will cast down the proudest Persecutor 2. Christ taketh the persecuting of his Servants and striving against his Gospel as persecuting himself it being against his Friends and for his Cause 8. And I answered Who art thou Lord And he said unto me I am Jesus of Nazareth whom thou Persecutest 8. Note Did Persecutors know Christ aright and know that it is him in his servants whom they persecute they durst not they would not do it 9. And they that were with me saw indeed the light and were afraid but they heard not the voice of him that speak to me 9. They saw the Light and heard the sound like Thunder but saw no man nor heard the voice and words that were spoken to me and which I heard 10 And I said What shall I do Lord And the Lord said unto me Arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to do 10. I will not this way by voice from heaven tell thee thy duty I have stablished the way of notifying it by my Ministers and Spirit Go to Damascus and I will send thee a Teacher Note Souls duely humbled are ready to do any thing that God would have them do 11. And when I could not see for the glory of that light being led by the hand of them that were with me I came into Damascus 11. Note God made the Light it self to blind him as an Emblem of his persecuting blindness 12. And one Ananias a devout man according to the law having a good report of all the Jews which dwelt there 13. Came unto me and stood and said unto me Brother Saul receive thy sight And the same hour I looked up upon him 12. Ananias a zealous Jew tho a Christian well spoken of by the Jews themselves was sent to restore my sight c. 14. And he said The God of our fathers hath chosen thee that thou shouldest know his will and see that Just one and shouldest here the voice of his mouth 15. For thou shalt be his witness unto all men of what thou hast seen and heard 14 15. It is the free grace and will of God that hath chosen thee to see Christ whom thou persecutest and to hear his voice from Heaven and to be his witness of what thou hast seen and heard Note Paul is a full instance of Gods special electing grace 16. And now why tarriest thou arise and be baptized and wash away thy sins calling on the name of the Lord. 16. Delay not but presently repent and believe in Christ and give up thy self to him in his baptismal Covenant and as the Water washeth this body his pardoning grace through the merits of his blood and righteousness shall wash away the guilt of thy sins and call on the Lord for Mercy and for his Spirit 17. And it came to pass that when I was come again to Jerusalem even while I prayed in the temple I was in a trance 18. And saw him saying unto me Make haste and get thee quickly out of Jerusalem for they will not receive thy testimony concerning me 17. Note God that foreknew that the Jews would obstinately reject Paul directed his Ministry from them elsewhere 19. And I said Lord they know that I imprisoned and beat in every synagogue them that believed on thee 20. And when the bloud of thy martyr Stephen was shed I also was standing by and consenting unto his death and kept the raiment of them that slew him 19 20. Lord Sure they will hear me without prejudice who have so hotly persecuted they Servants as they do 21.
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
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
the Judgment of others 1. It is certain that God never meant to restore the Jewish Politie under Moses's Law for that Law is abrogated by Christ and so that Politie It 's Jewish Contradiction of Christianity to expect such a Restoration 2. Much less will God ever confine the Church and Covenant of Peculiarity to the Jewish Nation and take it from the Gentiles and cease Catholicism 3. Nor will God restore and confine the Jews to their ancient Country in Palestine which being such a Country of Wales now barren and about half as big as England would be far from making them a People of eminent Glory in the World but rather contemptible in that respect 4. Nor hath God promised to make the Jews Lords and Rulers over the rest of the Nations of the Earth as the Carnal sort of them did expect 5. Therefore no other calling of the Jews can be expected but that they become Parts of the Catholick-Church 6. It seems to me by History that this is performed long ago the main Body of their Nation being turned to Christianity To which purpose consider these things 1. Myriads were converted in Judea by the Apostles 2. In all other Countries of the Roman Empire the scattered Jews had Synagogues to which the Apostles first Preached and where they first gathered the Rudiments of the Christian Churches 3. A vast Number of the unbelieving Jews were destroyed by Vespasian and Titus when Jerusalem was besieged and destroyed 4. Many more Jews were then converted when they saw God's Judgements executed on them and the Christians spared 5. Vast Numbers of the remainder of the Unbelievers were destroyed by Adrian and the Christians spared and many turned Christians then 6. Since then many have been converted by Solemn Disputes and many Jews become eminent Doctors in the Church 7. They were ever fond of their own Country and therefore we may suppose that as many as could lived there And it 's known that all Conquerours use to transplant only the Rich and Ruling Men and leave the Multitude of the poor Labourers to manure the Ground that it may yield them Tribute So did Nebuchadnezzar And so in England did the Romans Saxons Danes and Normans They left the Vulgar to possess the Land under them or else the Land would have been unprofitable to them It was the Rich and the Soldiers that they drove into Wales so that we are mostly of a British Off-spring Now it is known that in the Days of Constantine and the following Christian Emperours though no Country wholly turned Christian of a long time Judea turned as other Provinces did and had their Bishops and their Patriarch in Councils and proportionably rather more than in other Countries were Christians there So that Judea was Christian as other Provinces were CHAP. XII 1. I Beseech you therefore brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable service 1. Now to make Application of all this Doctrine fore-written I beseech you as you have a due sense of Christ's offering himself a Sacrifice for our Sins and of the great Mercy of the Gentiles Salvation by Grace and of our deliverance from the Burdens of the Jewish Law those costly Sacrifices of Beasts being abrogated by Christ that you will resign and dedicate your selves to God and as a living holy Sacrifice give up your own Bodies wholly to him even to the Obedience of his Commands and to suffer what he calls you to even to death which will be better than a Sacrifice of Beasts even a reasonable holy acceptable Service of God 2. And be not conformed to this world but be ye transformed by the renewing of your mind that you may prove what is that good and acceptable and perfect will of God 2. And now you are called out of the World and made a Peculiar People to God conform not your selves to the sinful Practices of the World but be transform'd from your former Errours and Sins by the renewing of your Minds by Truth and Holiness that you may know by experience the Goodness of God's Ways to which you are called and the Greatness of his Love 3. For I say through the grace given unto me to every Man that is among you not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every man the measure of faith 3. And specially because that the proud over-valuing of Mens own Understandings and thinking that they know more than they do is the common Cause of Errours and Sins of Censures Divisions and Heresies in the Churches I do as an Apostle sent and taught of God admonish and charge you all every one to think humbly of himself and not to think your selves wiser or better than you are but with wise self-suspicion and consciousness of your Ignorance and great Imperfection to think soberly of your selves according to truth and to the degree of Faith and Wisdom given you of God 4 5. For as we have many members in one body and all members have not the same Office so we being many are one body in Christ and every one members one of another 4 5. For as the Members of the same Body have great diversity in Number and Office so we though many individual Persons make up one Body or Church in Christ the Head in whom we are united and are related to each other as Members of the same Body 6. Having then gifts differing according to the grace that is given to us whether prophecie let us prophecie according to the proportion of faith 7. Or ministry let us wait on our ministring or he that teacheth on teaching 6 7. Seeing it pleaseth God to give various degrees of Gifts according to the dispensation of his Free Grace and not to make all equal in Gifts or Office let all confine themselves to their Measure and Office and that let them faithfully execute Let those that are inspired to speak as from God by Prediction or Instruction speak what God hath revealed to them according to the proportion of their Revelation and Knowledge and no more and not pretend Special Revelation against the sealed Word of Faith Let those that are called to any Special Service for the Church perform their own Office faithfully therein And let those that are called to teach be faithful Teachers Neglect not your own part and invade not others 8. Or he that exhorteth on exhortation He that giveth let him do it with simplicity He that ruleth with diligence He that sheweth mercy with chearfulness 8. He that is to exhort Men to practise what is taught let him do it diligently for Mens corrupt Wills and Affections have need of excitation and Persuasion as well as their Understandings of Information He that giveth his own or the Churches let him do it sincerely and impartially He that is intrusted to govern Chruch or Family let him
matter tho I despise no mans just admonition Man's Judgment signifieth little as to my self further than it may be hurtful to others For my case will not be finally determined by any Mans Judgment nor by my own 4. For I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord. 4. For my Conscience is witness of my sincerity and I know no unfaithfulness in my Stewardship though I am yet imperfect but this is not my deciding Justification nor is my Conscience any publick or final Judge but only the discerner of my Case It is Christ only whose Judgment must publickly and finally pass my doom 5. Therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 5. Therefore usurp not God's part in uncalled bold and peremptory judging Stay till God's day come he will bring works of darkness into light and open the secrets of Mens Hearts and then those that indeed are excellent persons shall have God's approbation and praise which is better than the applause of factions and partial followers 6. And these things brethren I have in a figure transferred to my self and to Apollos for your sakes that ye might learn in us not to think of men above that which is written that no one of you be puffed up for one against another 6. All this I have spoken as if the case had been my own and Apollos to warn you of the sin and danger of making men the heads of Factions and Divisions by thinking over highly of your selves or them and that you think of all Ministers but as God's Stewards for your good as I wrote here-before and use them for Concord and not for Sects 7. For who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why dost though glory as if thou hadst not received it 7. And if really any of you are wiser than others who gave thee that wisdom which maketh the difference and what hast thou which was not freely given thee without desert And if it was so given thee why art thou puft up and boastest as if it had been deserved or was from thy self 8. Now ye are full now ye are rich ye have reigned as Kings without us and I would to God ye did reign that we also might reign with you 8. You take your selves to be grown much wiser and better under your exalted envious teachers than you were under us and so set light by those that converted you You are as Kings in your fulness and prosperity in your own conceits since I was with you And I would you were so indeed that we might rejoyce and partake with you and be refreshed with you under all the persecution which we yet endure 9. For I think God hath set forth us the apostles last as it were appointed to death For we are made a spectacle unto the world and to angels and to men 9. For God seemeth to have called us Apostles to be exposed on the Theatre of the world as last and appointed to greater sufferings than the Prophets were who suffered before us in our Martyrdom to be made publick spectacles to the world both Angels and Men. 10. We are fools for Christs sake but ye are wise in Christ we are weak but ye are strong ye are honourable but we are despised 10. While you are conceited of your selves as wise in the things of Christ and as strong and honourable we are despised by the boasters of the world as fools and weak 11 21. Even unto this present hour we both hunger and thirst and are naked and are buffetted and have no certain dwelling place and labour working with our own hands 11 12. Your prosperous state and our suffering state much differ Formerly and to this day we are taken for contemptible vagabâ—nds and live in hunger and thirst and poor cloathing abused and buffetted without Justice or Relief having no fixed habitation of our own and put to get our Bread by our handy labour while we preach to others 12 13. Being reviled we bless being persecuted we suffer it 13. Being defamed we intreat we are made as the filth of the world and as the off-scouring of all things unto this day 12 13. Being reviled by opprobrious words we wish them well that do it being unjustly persecuted we put all up and patiently bear it Being defamed by vilifying false accusers we intreat and speak them fair we are esteemed and used as the filth of the world and the off-scouring refuse and scum of the Earth as unworthy of Humane Society or Peace to this day 14. I write not these things to shame you but as my beloved sons I warn you 14. And though we suffer all this for you and such others and some of you have added to my Afflictions which you should have eased I write it to warn you and not to reproach you with it even as to my Sons and not mine Enemies 15. For though you have ten thousand instructors in Christ yet have you not many fathers for in Christ Jesus I have begotten you through the gospel 15. For though you have never so many Teachers you owe some special Respect to me who am your Father or first Converter by my Ministry 16. Wherefore I beseech you be ye followers of me 16. Wherefore I beseech you let no teachers draw you from the Doctrine which I delivered to you from Christ but constantly adhere to it 17. For this cause have I sent unto you Timotheus who is my beloved son and faithful in the Lord who shall bring you into remembrance of my ways which be in Christ as I teach every where in every church 17. And till I can come my self I have sent Timothy who is my Son and faithful who knoweth my Doctrine and Practice in the things of Christ and will faithfully remember you of them 18. Now some are puffed up as though I would not come to you 18 Some envious teachers vaunt as if I durst not come to you and stand before them 19. But I will come to you shortly if the Lord will and will know not the speech of them which are puffed up but the power 19. But I will come shortly if the Lord will and will trie your boasting envious teachers not who hath the smoothest Tongue but who hath the greatest power of the Spirit 20. For the Kingdom of God is not in word but in power 20. For the Kingdom of Christ is not raised nor distinguished from the World or carried on by smooth Words but by Works of Divine Efficacy and Power 21. What will ye shall I come unto with a rod or in love and in the spirit of meekness 21. And had you not rather that I come in love and meekness
this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. 27. And it being so sacred an Institution for so high a Use whoever shall profane it and use it but as common Food or contrary to the holy Ends of it which is the signification of Gods Love to us by the Sacrifice of Christ for our Sins and our Signification and Covenant of Love and Union with him and one another he partaketh in Guilt with them that despise and crucifie him 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 28. But let Men try and examine themselves whether their Hearts and Practice do answer the necessary Ends of this holy Institution coming to it as reverent Partakers of the Sacramental or Representative Sacrificed Body and Blood of Christ in the penitent and believing sense of their Sin and need of a Saviour and of his pardoning and healing Grace trusting the Hopes of their Salvation on him and sincerely renewing their Self-dedication to him and Covenant of New Obedience to him in Love and Unity with his Church even all sincere Believers and so let them comfortably herein communicate 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 29. For he that eateth and drinketh otherwise than thus that is profanely and not to the Ends of the Institution doth but draw Judgment on himself in stead of Grace 30. For this cause many are weak and sickly among you and many sleep 30. For this very Sin of Profaning the holy Ordinance God hath inflicted on many of you Weakness and Sickness and Death on some For God useth Paternal Castigation Justice and Punishments even on his Family 31. For if we would judge our selves we should not be judged 31. And if we would examine and judge our selves and so come to this Feast as true penitent Believers with a right Intent and holy Reverence we should escape such castigatory Penalties and the Judgment of God 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world 32. But these Judgments of God on his Family are not by destructive Revenge but Fatherly Chastisements to bring us to Repentance that we may not be condemned with the unholy World 33. Wherefore my brethren when ye come together to eat tarry one for another 33. Wherefore as Brethren do all in that impartial Unity and Love as answereth your Profession and Christs Institution and not in Selfishness Division or Prophaneness 34. And if any man hunger let him eat at home that ye come not together unto condemnation And the rest will I set in order when I come 34. Let the hungry eat at home and not disorder the sacred Communion and use it carnally or as a common Feast and that with uncharitable inequality lest your prophanation of so holy a thing bring down Gods Judgments on you As for other Points of Church Order I will determine them when I come ANNOTATIONS I. AS to the Custom of Men and Womens Covering and Hair mentioned ver 13 14 c. 1. It is certain that the Significancy is the thing that must decide the Case and that as Words so this Action is an arbitrary Sign and depends on the Custom and Opinion of the Country as the Expositor And that with us where Mens being uncovered signifieth Reverence and Submission to a Superiour the Case quite differeth from that of the Corinthians 2. And yet the Custom is so common in most Nations for Women to wear their Hair at full length and Men to cut it that it seems there is somewhat in Nature that tendeth to this difference as there is in Kneeling and Prostration to shew Humiliation and Submission And to consound the Difference of Sexes in Habits is a great Sin tending to Debauchery and to hide unclean and Beastly Conversation And therefore though a Man may in such things of themselves indifferent do as the worst do in an undecent Fashion to aovid some greater Evil as among Thieves or Persecutors to escape unknown as one may wear Womens Clothes to escape from unjust Imprisonment or Death yet sober godly Persons should not without such necessity imitate the Fashions which are the Ensigns of Pride Debauchery or any sinful self-distinguishing sort of Men or Women Apply this to our Case of Mens wearing great Periyuks and that of Womens Hair who sell it for that use and to the Fashion of Womens naked Breasts and Gowns with long superfluous Trains while the Poor want necessary Cloathing c. What would Paul have said if any of these had been then the Case II. It is a most doleful Case that Satan hath prevailed to turn this sacred Institution of Christs Supper into the matter of bloody Contention with sâ—me and of uncomfortable distracting Scruples and Fears with others when as Christ ordained it to be the firm Bond of constant Love and Unity and the great Comfort of the Souls of penitent Believers 1. On one side by over-doing in the Dogmatical and Ceremonious part it is turned into the Monsters of Transubstantiation the Priests Communion alone while the People look on a half Sacrament without the Cup a Latin Mass not understood a Real Sacrifice offered for the Dead in stead of a Representative Commemorative Sacrifice the Adoration of Bread as God supposed to be no Bread but the Body of God indeed c. And it 's made an Engine to wrack Mens Consciences and tear the Church by excommunicating all that dare not Conform to all the Dresses which usurping Domination hath painted this Sacrament withal And the Blood of Christs faithful Servants is shed for not following all these Opinions and antick Ceremonies that the Sacrifice of Christs Body and Blood is abused by So that alas how many Churches are torn and persecute one another for not using this Sacrament of Love and Communion according to those Devices of Men which Peter or Paul never used or approved 2. On the other side many godly Persons quite misunderstanding the Words of Paul about unworthy receiving come with such an excess of Reverence and Fear lest they eat and drink their own Damnation that either they seldom venture to Communicate which the old Christians did oftner than every Lords Day or else they are more terrified far than comforted And looking that God should suddenly comfort them in the very Act of Receiving while they fight against their own Comforts by Mistakes and unbelieving Fears when they feel not their Expectation answered they are ready to despair as having received unworthily And should they do so by Prayer and Hearing what a Torment and Slavery would they make of Religion by their Errour 3. And yet the Ignorant and Ungodly who truly receive unworthily can from the bare doing of the outward Act steal to themselves that deceitful Comfort by which they are
and violently persecute good Christians that do but avoid as sinful some Circumstances or Forms which their Canons impose as things Indifferent or made Necessary meerly by themselves Yet is it not the Name of a Christian Church that will make it lawful for us to communicate in Idolatry or to commit any Sin for their Communion or to own such Worship as we know God rejecteth But as he pardoneth the faulty Imperfections of other Mens and Churches Worship and of our own so must we bear with our own and the Churches tollerable Failings so far as we cannot cure them II. They are mistaken that think it is unequal marrying with Infidels which the Apostle here only or chiefly meaneth The Word translated Yoaked signifieth here rather Inclined towards them as the Ballance is by Weight And that whâ—ch Paul chiefly pleads against all along is that Rev. 2. 3. called the Doctrine of Jezebel and the Nicolaitans which God hateth which taught the Lawfulness of Fornication and eating things offered to Idols and this on pretence of greater Wisdom and Revelation than Paul had CHAP. VII 1. HAving therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 1. Having these Promises That God will be your God and own you and dwell in you on this Condition that you keep your selves pure to him from Fleshly Vice and Idol-Communion let us avoid all Defilement of the Flesh by Fornication or outward symbolizing with Idolaters and of the Spirit by entertaining the Doctrines of Seducers or suffering our Hearts to depart from God 2. Receive us we have wronged no man we have corrupted no man we have defrauded no man 2. And let not seducing Teachers turn you from receiving the Ministry of us by whom you were converted We have not done by you as they do we have wronged none corrupted none nor covetously over-reach'd or defrauded any 3. I speak not this to condemn you for I have said before that you are in our hearts to die and live with you 3. It is not censoriously or for your reproach that I say this for you are dear unto me 4. Great is my boldness of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyful in all our tribulation 4. It is my Love that makes me use so much freedom of Speech to you and maketh me boast of you I am full of Comfort and Joy to think of your continuance in the Faith 5. For when we were come into Macedonia our flesh had no rest but we were troubled on every side without were fightings within were fears 5. And our Condition needed such Consolation for in Macedonia our Flesh had no rest from Labour and Trouble we had Persecution and Opposition without and Fears within 6. Nevertheless God that comforteth those that are cast down comforted us by the coming of Titus 6. But God who comforteth them that are humbled made the coming of Titus a Comfort to me 7. And not by his coming onely but by the consolation wherewith he was comforted in you when he told us your earnest desire your mourning your fervent mind toward me so that I rejoyced the more 7. Not so much for his Company and Welfare as for the glad Tidings which he brought of you even of your earnest desire of me your sorrow for the Sin which I reproved and your Zeal in my just Vindication against Accusers which were my Joy for you 8. For though I made you sorry with a letter I do not repent though I did repent for I perceive that the same epistle made you sorry though it were but for a season 8. For though till I heard of the Success I was troubled my self that I must trouble you yet now I repent not of it for I perceive that the Sorrow which it caused in you was but short till the reproved Sinner did repent 9. Now I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive damage by us in nothing 9. And now I rejoice not in your Grief as such for Sorrow is but to prepare for Joy by Reformation but that your Sorrow was godly and wrought Repentance which is so necessary to Forgiveness and Salvation that I am satisfied my plain dealing with you was not to your damage but to your gain 10. For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 10. For godly Sorrow as it is commanded of God for your own good so it worketh Repentance and recovery from Sin and so the saving of the Sinner But the Sorrow for Losses and Crosses which proceedeth from the over much love of the World is sinful and as it doth but hurt the Soul so doth it the Body and hasteneth Death 11. For behold the self-same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things we have approved your selves to be clear in this matter 11. Of this you have now experience in your selves for your godly Sorrow for the Scandals that rose among you hath wrought great carefulness to search out the Case and to reform it great care to clear your selves from partaking in the guilt great indignation against the Sin great fear of God lest he should avenge it great desire after a Reformation great Zeal against any Church-pollution in the things of God yea and just Revenge on the Offenders by way of Penitence and on your selves for any degree of guilt so that you have by all means shewed that you are clear from the guilt 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that suffered wrong but that our care for you in the sight of God might appear unto you 12. And my sharp writing to you was not meerly to right one Man against the Injuries of another as an Act of Justice between Man and Man but it was in love to you and care of your Souls that you might not be found guilty before God 13. Therefore we were comforted in your comfort yea and exceedingly the more joyed we for the joy of Titus because his spirit was refreshed by you all 13. Therefore in these fruits which tend to your own comfort I also an comforted to which much is added by the Comfort that Titus had amomg you 14. For it I have boasted any thing to him of you I am not ashamed but as we spake all things to you in truth even so our boasting which I made before Titus is found a truth 14. For you have confirmed to him all the good which I boastingly spake of you so that I have
believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places 19 20. And how wonderfully God hath manifested his Power in us that believe in giving us the Spirit of Miracles Tongues Prophecy c. and the Spirit of Illumination Faith Hope Love Joy Patience to go on in Labour and Suffering for Christ suitable to the Power which he shewed in raising Christ from death and advancing him to the Heavenly Glory where he is Lord of all 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 21. Far above all the Princes States and Powers on Earth the greatest Conquerors or Monarchs whether those that persecuted him and us or any other even those above us in the World that we are going to Angels or any sort of Spirits 22. And hath put all things under his feet and gave him to be the head over all things to the church 22. And hath given him power over all things and made him Head of the Church and Lord over all things for his Churches good and the Ends of Redemption 23. Which is his body the fulness of him that filleth all in all 23. Which Church is his Body Mystical the Celestial Political Society united to and under him in which he attaineth fully the Ends of his Redemption and in whom as glorified with him he is effectively a full and perfect Saviour in whom he will delight and be glorified and God that is all in all things fully manifesteth his Love and Glory Note 1. That the Text distinguisheth Christs Relation to his Church and to all things else He is Head to the Church by vital influx as his Body He is over all things some as Utensils for the Church and some as conquered Rebels or Enemies 2. How little reason the Church hath to fear malicious Principalities or Powers or Great Names or Devils any further than we fear our selves lest we yield to Sin by their Temptations seeing they are all in the power of Christ and under his Feet And therefore our sinful Fear doth plainly prove our Unbelief in that degree that it prevaileth 3. As the same Love so the same Power of God that was glorified in the Miracles and Resurrection of Christ is engaged for and glorified on the Church And this Glory we shall see in the fulness of time though now the Church as Christ on the Cross or in the Grave seem a forsaken shattered desolate thing 4. It is no wonder that Christ taketh what is done to his Church and Members as done to himself and will judge Men accordingly 5. The great Service that Christ requireth of us in the World is to contribute our utmost Labour and Help for the Church he himself needing nothing that we can do CHAP. II. 1. ANd you hath he quickened who were dead in trespasses and sins 1. And you who are members of this Church hath he revived and quickned by his mortifying and sanctifying Grace and by absolving you from the Guilt of Death who were in and by your Sin as dead to spiritual saving Good and liable by Guilt to everlasting Death your State of Sin was such a State of Death 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience 2. In this Sin you lived in your former Gentile State according to the Temptations and Will of Satan who is by Gods permission the Prince of the Power of the Air and by his Temptations worketh in the unpersuadable Unbelievers and Ungodly against Gods Grace and their Salvation 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others 3. And we our selves were formerly such as they and lived among them in fleshly Lusts fulfilling the Desires of our Flesh and our own Thoughts and false â—easoning and were by Natural Corruption not onely as Children of Adam but also the Progeny of Heathens the Heirs of Gods Wrath obliged to Punishment by his Justice as other Men and specially Heathens be 4. But God who is rich in mercy for his great love wherewith he loved us 5. Even when we were dead in sins hath quickened us together with Christ by grace ye are saved 6. And hath raised us up together and made us sit together in heavenly places in Christ Jesus 4 5 6. But God who is very merciful to manifest his own free Love to us when we were as others dead in Sins hath by his own Grace begun our Salvation conforming us to the Resurrection and Exaltation of Christ by delivering us from the Death of Sin and Guilt and making us alive to Holiness and giving us the Earnest and Fore-taste of Glory 7. That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus 7. That in these latter days he might shew forth the Glory of his Grace in our Redemption by Christ in which his Love and Kindness to us is resplendent 8. For by grace are ye saved through faith and that not of your selves it is the gift of God 9. Not of works lest any man should boast 8 9. For your Salvation is of Gods meer Grace and Gift through your Faith in Christ And this is not of your own contriving meriting seeking or effecting but all of Gods own Gift who hath chosen this way rather than that of Works that none may boast and ascribe that to themselves which is due onely to God 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 10. Not that we hereby exclude Good Works by excluding Mans boasting of his own Power or Merits For we our selves are Gods Work new made by Regeneration which planted us into Christ purposely to do those Good Works which neither the Law nor meer Nature enabled and enclined us to do These God hath fore-ordained and prescribed for us to live in and by Grace inclined us to do them 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world 11 12. And that you may duely value the Mercy of your Vocation you must never forget that you were of the Gentiles called Uncircumcised by the Jews and had no Knowledge of Christ as
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
dwelleth in Love as his ruling habit of Soul and practice of Life dwelleth by communion in God as the Eye in the Light and a Friend by Love dwells in his Friend and God by his Spirit of Love in him Note I prefâ—r this Verse before all the Humane Learning in the World 17. Herein is our love made perfect that we may have boldness in the day of judgement because as he is so are we in this world 17. And our Love is for this blessed effect that we may joyfully now foresee and stand at last before him in Judgment as the Lord to whom by Love we are endeared and united For as his Interest is dearest to us in this World and we obey and follow him in suffering so it is that we may come to him in Glory with whom our Life is now hid 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love 18. For though our darkness and guilt would keep us under terror lest God should destroy us or our weakness make us fear the power of man and bodily calamities and death yet the Love that I speak of hath none of this terrour in it but were it perfect it would fully quiet the Soul and cast out all distrustful painful fear For though cautelous preventing fear of all danger is necessary in this life to our safe avoiding evil and the awe and reverence of God is the duty of every creature yet tormenting or painful troubling fear cometh from distrust and sheweth that our Love is yet imperfect Note This is spoken both of tormenting fear of God and Man of Hell and of Death Sicknesses and Crosses here For he that by Faith is fully persuaded of God's great and special Love to him such as he hath manifested by Christ and thereupon doth love God entirely above all in that measure cannot fear that such a God will damn him or leave him to the malice of Men or Devils and by death it self do him any hurt inconsistent with dearest Love If Wives and Children fear not being murdered by loving Husbands or Fathers perfect Love would make us fully quiet in our trust in God Painful fear of Hell Death Sickness Poverty or Persecutors doth shew a distrust and doubting of God's Love who could sure quickly save us by such a word as made the World and an imperfection of our Love to him as caused by this distrust Fear may stand with true Faith and Love but not with perfect Only I confess sensitive passion through bodily disease or disposition quite differing from rational Fear is a Tyrant which Faith and Reason will not overcome As a man bound with Chains to the top of a Spire Steeple is rationally sure that he cannot fall and yet is terrified with looking down O how should fearful Christians study Trust and Love as their only cure and quieting help 19. We love him because he first loved us 19. And it is the knowledge of God's antecedent Love to us giving us a Christ and Grace and making us love him which thus delivereth the Soul from fear and turneth us to him with love and boldness If his Love had been a meer dependent consequent of ours how uncertain should we be of its continuance 20. If a man say I love God and hateth his brother he is a liar For he that loveth not his brother whom he hath seen how can he love God whom he hath not seen 20. But still I say our Love to God must be shewed in our hearty Love to our Brethren To hate and persecute them yea not effectually to love them proveth him a Lyar who saith he loveth God It is God in his Image that you must love and help He needeth you not but he will make you need one another to try your Love and Obedience to him If you love not his visible Image how can you love the invisible God This doth but detect your self-deceiving Hypocrisie 21. And this commandment have we from him that he who loveth God love his brother also 21. And he â—hat will be the Judge who love him truly hath made this his summary great Commandment that you must love God first and above all and your Brother or Neighbour for his sake as your selves And you love him not if you keep not his great Commandment CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him 1. Note That it is believing God and not Man only a Divine Faith and not a Humane a sincere Faith and not a doubting Opinion that is here called Believing Believing this on the word of our Rulers or Teachers is good but it is but preparatory to Religion and the Belief of God And it is a matter of such great importance to believe it sincerely as God's Word that God was manifest in flesh and appointed Christ to the Office and Work of Man's Sanctification and Salvation that it is not possible but such a sound Belief must fill the Soul with love to God and carry it up to a holy and heavenly state as the Regenerate are Nor is it possible but such should love that Saviour who is the Image of God's Love 2. By this we know that we love the children of God when we love God and keep his commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous 2 3. And you must know that it is not all Love to one another or to good People that will prove us regenerate for men may love them as their Friends for loving them or for being of their Opinion Sect or party or for their Interest c. But your love to men as God's Children is sincere and saving when it is God himself that you love most and them for his sake And when his Love maketh you keep his Commandments And his Commandments are not heavy nor have any thing in them which men should be unwilling to keep but should be both our work and pleasure 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith 4. God's Spirit is stronger than the evil Spirit that ruleth the ungodly World and therefore all that are truly regenerate do overcome the Love and Temptations of the World though not perfectly yet in prevalency And how do we overcome the World but by firm believing in Jesus Christ and the Love of God that will bring us to a far better World The things believed prevail against the things seen in all that are true Believers indeed 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God 5. Where do you see any truly overcome the Love of this World but they that believe that Jesus Christ hath purchased and promised and
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
and all men according to your works Note Judging is either Justifying or Condemning and Executing accordingly Our first Justification which maketh us Just and so Accounts us is not according to any works strictly so called unless you will call it a work believingly to Accept a free gift Nor is our Justification in Judgment according to the works of the Law of Innocency or of Moses or any that can be thought to make the Reward not of Grace but of Debt But it is according to our performing the Covenant of Christianity made by Christ the condition of Salvation 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden 25. But that which ye have already hold fast till I come 24 25. Note Some Copies have And and some leave it out If it be you and the rest it must mean you Pastors and the faithful People And this would shew that it is not One but Many Pastors that is meant by the Angel But if And be left out then the sense is All you of the Church that are not polluted with this filthy Doctrine which the pretenders to Wisdom call Profound Knowledge but is indeed the Depths of Satan I will put on you no new Doctrine nor Burden but charge you to hold fast that Apostolick Doctrine which you have received and wait in fidelity for my coming who will reward you 26. And he that overcometh and keepeth my works unto the end to him will I give power over the nations 27. And he shall rule them with a rod of iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 26 27. This Promise is diveâ—sly expounded 1. Some think that it is not the same persons then living to whom it is made but those that in Constantine's time are found persevering shall then be advanced by him to honour and power Others think that it is to the same persons and meaneth buâ— that they shall be made Bishops and convert many Heathens But all the Church could not be made Bishops and Bishops then were the greatest Sufferers and converting is not ruling and dashing them in pieces with an Iron Rod. The Phrase is fetcht from Psal 2. Others think that it is meant of the Heavenly power of faithful separated Souls and that after death the Saints joyn with Angels â—s invisible Rulers of this World And others think that it is meant of a thousand years Reign on Earâ—h before the last Judgment And others think it is meant of the state after Judgment and that the Damned shall be as Slaves to the glorified Saints It is certain that it signifieth a triumphant glorious state in Heaven but the â—est is dark to us I think it meaneth that they shall partake of Christ's Royal Power subserviently in their degree by which they shall now triumph over the World in faith and in time be delivered from men's Tyrannny and at Death initially and at Judgment fully shall with Christ judge the World of wicked Men and Angels which is here called Ruling them And it is not improbable that the miserable damned ones will be in some sort trod down by Christ and his Saints but how we yet know not By the Morning-Star seemeth meant Christ and his Spirit to shine on them in Glory 29. He that hath an ear let him hear what the Spirit saith unto the churches 29. Let none take themselves to be unconcerned in Christ's Message to his Churches for it is recorded for our common use and nearly concerneth us all CHAP. III. 1. ANd unto the angel of the church in Sardis write These things saith he that hath the seven Spirits of God and the seven stars I know thy works that thou hast a name that thou livest and art dead 1. To the Angel that is the Pastors and People of the Church in Sardis Thus saith he who is the Lord of Angels and Ministers Note Though the Spirits before were named before Christ it was not as preferring them before him for he is here said to have them as he hath the Pastors I know what thou art and dost and that thou art reputed by men to be an excellent Church but thou art declined to a cold and decayed state even like to death Note Profession and outward Splendor make Churches and persons applauded that wanting the life and power of the Religion they profess are next to dead 2. Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfect before God 2. Be awakned from thy Self-flattery and Coldness and revive and exercise that Good which yet thou hast that it may be strengthned for I find much Hypocrisie and Formality in thee and not that Soundness Seriousâ—ess and Zeal which God will require 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee 3. Remember what Doctrine my Apostles taught thee and hold fast that and receive no other Repent of thy Back-sliding for if thou do not awake and watch in holy Preparation I will come upon thee with my Judgments as a Thief cometh on men asleep when thou art most fearless and dost least expect me 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy 4. Though the greater part of that Church be as dead in their declining some few there are yet in it who have kept their Innocency from Heresie Vice and Cowardly Shrinking and these shall have the honourable Reward of their Uprightness for they are worthy of it according to the Law of Grace which promiseth it to such alone Note Yet these few Names are not commanded to separate from the rest 5. He that overcometh the same shall be clothed in white raiment and I will not blot out his name out of the book of life but I will confess his name before my Father and before his angels 5. He that overcometh in this Life of Tryal shall be cloathed with the Glory which signifieth the Reward of Innocency and is the mark of Dignity and Honour for such then was White Raiment and I will own him openly before my Father and his Angels as one who is enrolled as a Denison of Heaven among the Elect of God Note If White Garments now be seemly for conquering Saints they are unmeet for them that are overcome by the World and the love of its Honour Wealth and Power and by fleshly Lusts 6. He that hath an ear let him hear what the Spirit saith unto the Churches 7. And to the angel of the church in Philadelphia write These things saith he
wrath because he knoweth that he hath but a short time 12. Lira thought that this was Cosrot King of Persia who being conquered by Heraclius gave the Church great cause of Joy but wofully oppressed his own Subjects though being old he had not long to do it Dr. H. saith It was the Churches ioy the Devils rage for the Overthrow of Simon Magus and that now he fore-saw the Fall of his Kingdom he set on foot Nero's Persecution Others That the Empire turning Christians the Devil raged by Julian Valens and such others for a little while both against Laity and Clergy Some think that it is properly those in Heaven that rejoyce Others that it is the Church on Earth Others that it is both And some say It is upon the Approach of the Millenium after the Fall of Antichrist Note 1. To be delivered from Satan and see his Kingdom fall is matter of great joy 2. If Satan rage because he knoweth that his time is short how much should we be quickened to Diligence and Hope when we all know that our time on Earth is short 13. And when the dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man-child 13. Saith Lira when Cosroe saw that he was conquered by Heraclius he persecuted the Christians in his own Dominions whom Heraclius relieved by two Armies Saith Dr. H. When Satan saw that he was conquered in Simon Magus he stirred up Rome against the Christians Say others more probably when Satan saw that vigilant Pastors had defeated his Religious Frauds by Hereticks he turned to the way of Violence by Persecutors first Heathens then Arrians Some say This containeth all the time from Anno 310. to 606. And others That it is his Rage against the Reformation since c. 14. And to the woman were given two wings of a great eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent 14. Christians driven from Rome by Heathenish Persecution say some or after by Papal say others fled up and down into Villages and remote Countries called a Wilderness where God provided for them till that Storm was past As the Waldenses and such others 15. And the serpent cast out of his mouth water as a flood after the woman that he might cause her to be carried away of the flood 15. The Flood saith Lira was by Cosroe saith Dr. H. by Nero and after by Domitian and others say others it was by all the Heathen Persecutions say others by the Goths and the invading Barbarians say others by Heresies and say others by Popery 16. And the earth helped the woman and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth 16. Say some The Persecution was diverted from the Christians by the Insurrections of the Infidel Jews and their Suppression Say others The Roman wicked Emperors were diverted by the Goths from mischief Say others The Arrian Goths were conquered even by bad Emperors Say others the Prevalency of Truth made even carnal Bishops in Councils help the Church Say others The visible Church consisteth of many bad worldly Men who for conjunct-Interest help the Faithful 17. And the dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and have the testimony of Jesus Christ 17. Some say this is Domitian and Trajan's Persecution Others that it was the Arrians when Satan saw he was dispossest of Heathen Rome Others that it is his setting up the Papacy as it persecuted particular Christians for not corrupting Religion Note There is no hope of a desirable Peace with Satan or Diabolists while such through Christians must study as much as in them lieth to live peaceably with all Men and specially study Love and Peace among themselves The Devil will not lay down his War against Christ till he be cast down and bound but the Members of Christ's Body should not war against each other The poor Albigensâ—s c. were first by Dioclesian driven into a barren mountainous Country and after murdered by Popes and Papists CHAP. XIII 1. ANd I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his heads the name of blasphemy 1. Most of the olâ— Fathers expounded this of an Antichrist that should come toward the end of the World Some Papists take it to be the second Cosroe that succeeded his Father in Persia Others take the Beast to be the state of the Heathen Religion at Rome the seven Heads signifying either seven Emperors or the seven Hills and the ten Horns and the Crowns the Consederate Kingdoms and the name of Blasphemy the Titles of Rome called A Goddess and the eternal City with its Idolatrous Profession Others take the two Beasts here to be but one under two Relations that is the Pope or Papacy Or say some the Roman Kingdom under the Pope and the Papacy it self as Ecclesiastick Some take the Devil to be this Beast some the Turkish Empire some the Greek Empire and some take this first Beast to be the Roman Empire as Christian The hardest part of the Controversie is between them that say It is Heathen Rome and those that say It is Papal Rome And the Reasons which they give against each other seem stronger than the assertive Reasons of either side of which many Volumes are written Some say that the seven Heads are seven Kings which went immediately before Antichrist and that the name of Blasphemy is say some the Titles given the Pope as God and Vniversal Head or Bishop and Christ's Vniversaâ— Vicar that can forgive sin and bring Souls from Purgatory c. Or as others his Idolatry 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his seat and great Authority 2. The Leopard was the Type of the Greeks the Bear of the Persians and the Lyon of the Babylonians And all are set together to signifie the Cruelty of the first Beast and variety of its Exercise This was the Heathen Idolatry as exercised by Domitian c. say some to which Satan made the Imperial Power to contribute its utmost help Or as others it was the Papal Idolatry and Cruelty which Satan now propagated by Christian names and pretences as before he had promoted the like in the name of Heathens Gods 3. And I saw one of his heads as it were wounded to death and his deadly wound was healed and all the world wondred after the beast 3. To pass by those that expound this of the Son of Cosroe King of Persia some take it for the burning
deceive Christ that he shall not know his Flock it men miscall them To own Christ and the Gospel and to murder Thousands or Millions in his Name as if he took it for acceptable Service is incomparably a more aggravated crime than the most bloody Pagan Persecution was Obj. These were Hereticks and deserved death Ans 1. And were they worse than Heathen Idolaters and Infidels and must three or four parts of the World be put to death Obj. But they were Baptized and so are Revolters Ans 1. And do they revolt to worse than Paganism 2. Is Infant Baptism of so dismal consequence as that the Papâ—sts may murther all that revolt from it Is not this the way to make Antipâ—â—o baptists or Antibaptists and keep Men from Christianity But oportet Mendacem esse Memorem Why then do your Historians charge them to have been against Infant-Baptism Did you murder none till they were Baptized 2. But what was their Heresie how can we know better than by your bloody Laws against them The General Council 4. at the Latâ—rane under Innoc. 3. â—â—â—s us it was denying Transubstantiation and disobeying the Pope And all Temporal Lords are to swear to extermâ—â—atâ— all such and all others that they wâ—ll call Hereticks on pain of Excommunication deposition and damnation So that all that renounced not their senses were Hereticks and all such to be destroyed or exterminated and Subjects â—bsâ—lved from their Allâ—gâ—â—nce to Temporal Lords 〈◊〉 will not execute it and many other grievous penalties are adâ—â—â— And seeing General Councils are the Rules of the Religion of the through Papist be not â—â—nvâ—y with them that call both your Pope and Council and Church Antichristian who thus exceeded Dioclesian and Max. Herculius in their work Obj. But how then can you hold that the whole Visible Church was never the Seat or Society of Antichrist in any one age Ans Very well Christ was Christ the head of his Church as visible and invisible in every age 1. Three or four parts of the Christian World were then and are now from under the Pope this very bloody Council saith c. 4. That the Greeks rejected the Roman Pope and so far abhorred the Latines that if Latine Priests did but celebrate at their Altars their Greeks judged them defiled and would not use them again till they had washed them yea they rebaptized those whom the Latine Priests baptized And they once a year Excommunicated the Popes long and they owned not Transubstantiation And they with the Abassines Armenians and all such others were three or four times more than the Papists 2. And who may not easily know that a Pope and such a Council called General are not the Western Visible Church real or representative It s not unlike that forty to one might be against them King John's Embassador was one of the consenters who then was in contest against Stephen Langton Arch-Bishop of Canterbury and to conquer his own Lords and Kingdom gave his Kingdom to the Pope and took it as from him And if such a King had the choice of Bishops they would no more represent the Church there than he and his Court represented the Kingdom when he gave it away and fought against it and those Bishops that the Pope chose did as little represent it being more the Messengers of his will than of the Churches And how few Bishops were in such Councils besides those that the Pope made or consented to When he and the Emperours Henry's were in War the Emperors Bishops condemned the Popes and the Popes Bishops condemned the Emperors and these Servants of two Men in power were not the representers of the Church The multitude of lower quiet Bishops Pastors and People were the Visible Chuâ—ch more than England was a Visible Kingdom distinct from King John's Court for the Pope was but an Usurping head which that King then was not Obj. Then you make two Visible Churches in Europe Ans Yes Christ had one diffused over the World and the Pope made another by Usurpation and Rebellion which was Regnum in Regno as any Rebel might do that could get strength to set up a party in power to call him King in some part of a Kingdom Such an Antichristianity as this I make no doubt but the Papacy did become guilty of and none that owneth it as such and receiveth their mark can be Innocent but are condemned by plainer Evidence than dark Prophecies but I will not therefore say the same of all from An. 304. Or any other that lived before this contracted guilt though too many at Rome and other Countreys prepared the way nor yet of all called Papists who own not the crimes and Characters of such men and much less of all the Visible Church in any one age And least of all of all the Visible Church since 3â—4 or thereabouts The World hath already seen a great deal of publick Sin and Misery in and by the Empires of Pâ—gans Mohâ—metans and Christians conquering and being conquered turning and overturning Thousands and hundred Thousands murdered c. more than I can find mentioned in Daniel or the Revelations In this Judgement I am in Pain and Languishing waiting for my Change and Hope of a World where all is expounded and all Wickedness Malignity and Divisions shut out and Holiness Love and Concord perfected and all perfectly pleased in pleasing God And as I can easily bear the reproach of those that accuse me foâ— no better understanding the Revelations and of all that accuse me of being either too little against Popery and Antichrist or too much being shortly to be above the ignorant obloquy of all extreams so Readers I earnestly advise you that you never take Faction for Religion nor lying or betraying truth for its defence Let them prove that Popes have not been Antichrists that can It 's none of my work But if you are never so sure that it is he indeed pull him not down by calling Truth Duty or things lawful Antichristian nor by telling men that all Protestants are Idolaters or Antichristian if they forsake not the Communion of all our Parochial Protestant Churches and of all other Reformed Churches that are as bad as they that the Papists may re-enter into them as deserted Garrisons and find no resistance Nor by telling the World that all our Laws against Popish Recusancy do punish them for not doing an unlawful thing which all Protestants should refuse as well as they This is no likelier a way to pull down Antichrist than Racking and Tearing the Reformed Churches by unlawful Snares and silencing the Faithfulest Ministers of Christ But above all begin not the Papal Antichristianity with the beginning of the Christians deliverance by Constantine nor too soon nor feign it to be Universal Read such Books as Jewel Rivet Blondel Pet. Moulin Dalleus c. If you are Schollars which prove the Novelty of Popery and the confident offer of the present Bishop of Lincoln Dr. Barlow no stranger to Antiquity or Books that he will recant and turn to them Let them prove by any full and concluding reason that any Christian Church in the World acknowledged or the Church of Rome her self assumed and publickly pleaded for such a Papal Supremacy as now they pretend to for 1000 years after our Blessed Saviour and for my own part I will confess and retract my error Let them prove by any such concluding reason that any Church in the World Eastern or Western Greek or Latine did acknowledge what now the Pope and his party so earnestly and vainly contend for the Popes Infallibility and his Supremacy over all general Councils for 1500 years after our Blessed Saviour and for my part I will retract what I have here affirmed and be what I hope I never shall be their Proselyte London 1684. Nov. 12. Natali Authoris Aetat Suae 70. RICHARD BAXTER FINIS 〈…〉
are guilty of this sin though they be Infidels Some Ancients and most Papists expound Impossible by Difficult but I think ungroundedly 11. Yea the Jews that crucified him were not such as here are described for they had not before believed and received the Holy Ghost It is the worst reproach of Christ for a professed Christian to say I did believe in him and had the Spirit my self and saw and did signal Works or Miracles and I found at last that he was but a Deceiver and all these Gifts were the operations of evil Spirits 7 8. For the earth which drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God 8. But that which beareth thorns and briers is rejected and is nigh unto cursing whose end is to be burned 7 8. For as the Earth is blest or justly praised which bringeth Fruit when it is watered and manured but that is called cursed and bad whose fruit must be for the fire which bringeth forth but Thorns and Briars So God will bless and reward them who fruitfully answer the means which he useth in them but will curse and burn those who after the greatest means and experimental partaking of the signal gifts of the Spirit shall turn to reproach and blaspheme him whom they believed in 9. But beloved we are perswaded better things of you and things that accompany salvation though we thus speak 9. But though in the dangerous times and temptations to Apostacy I think meet to tell you the dreadful case of such for your safety do not interpret iâ— as though I thought this is or would be your case We have reason to hope better of you that you have the Grace which will bring you to Salvation 10. For God is not unrighteous to forget your work and labour of love which ye have shewed toward his Name in that ye have ministred to the saints and do minister 10. For God who is our most righteous Governor even in this Life distributeth Rewards and Penalties in Justice And as in Justice he forsaketh the foresaid Apostates who scorn his Mercy so he will reward your faithful use of his Grace with more Grace and will not forsake you who have shewed so much fidelity to his Name and charity to his Saint Note That the additional Grace which is necessary to Perseverance is given oft by way of Reward for former fidelity and not meerly without such respects 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 11. Therefore seeing this is God's ordinary way to reward well used Grace with more I desire that you will hold on in the same diligence till you reach to the Consummation or full Assurance of your hope of Perseverance and Salvation which every young Beginner doth not attain 12. That ye be not slothful but followers of them who through faith and patience inherit the promises 12. And that tired weary sluggishness make you not desist and lose your reward but that in unwearied diligence to the end you follow them who through faith and enduring patience have won the prize and possess the promised felicity 13 14. For when God made promise to Abraham because he could swear by no greater he sware by himself Saying Surely blessing I will bless thee and multiplying I will multiply thee 15. And so after he had patiently endured he obtained the promise 13 14 15. So God who sware by himself to Abraham having no greater to swear by confirmed his Promises of the Multiplication of his Seed which yet Abraham lived not to see fulfilled but he patiently waited and dyed in faith and all the Promises were fulfilled in due time 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife 16. For men use by Oath to appeal to him that can discern and revenge Perfidiousness and when other Evidences fail they end their Strifes by the Confirmation of an Oath 17. Wherein God willing more abundantly to shew unto the heirs of promise the immâ—tability of his counsel confirmed it by an oath 17. And God knowing our weakness of faith to confirm the Faithful who are the Heirs of his promised Happiness of the truth and immutability of his Decrees confirmed his Word to us by his Oath that we might be put quite out of doubt 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 18. That so by his Word and his Oath which are both immutable and therefore infallible Security seeing it is impossible for God to lie we who are fled for refuge from guilt and sin and danger and misery to lay hold on the proposed hope of Everlasting Life might have well grounded and strong Consolation and not be shaken by any doubts of the Fidelity or Promises of God Note God would have us to have strong Consolation in our Faith and Hope 19. Which hope we have as an anchor of the soul both sure and stedfast and which entereth into that within the vail 19. Though the things of this Life are much uncertain this Hope which is our Support and Comfort is founded on firm and stedfast Security and is fetch 't by faith from the most holy and invisible things which the Vail of Mortality yet hideth from our sight 20. Whither the fore-runner is for us entered even Jesus made an high priest for ever after the order of Melchisedec 20. Into which invisible heavenly Glory Christ is entred not only for himself and his own Consummation but as a Fore-runnner for us to intercede and prepare felicity for us and from his fulness of Power to send down his Spirit and consummate all that concerneth our Salvation as a Royal Priest typified by Melchisedec CHAP VII FOr this Melchisedec king of Salem priest of the most high God who met Abraham returning from the slaughter of the kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretation king of righteousness and after that also king of Salem which is king of peace 1 2. This Melchisedec to whom Abraham gave the Tenths of the Spoils was King of Righteousness by the signification of his name and King of Peace interpreting his place which Christ is eminently whom he typified 3. Without father without mother without descent having neither beginning of days nor end of life but made like unto the Son of God abideth a priest continually 3. The History of him maketh no mention of his Father or Mother or Descent nor of his Birth or Beginning nor of his death or end but describeth him like a continuing Priest and a Type of the Son of God who abideth a Priest continually Note The Jews think he was Shem whose Beginning
was not seen by the new World nor his End by the Old nor his Death mentioned But this is a presumption Had it been good for us to know more of him God would have told us more 4. Now consider how great this man was unto whom even the patriarch Abraham gave the tenth of the spoils 4. When Abraham from whom the Levitical Priesthood and the peculiar Seed sprung gave him the Tenths of all the Spoils it tells us how great a man Melchisedec was 5. And verily they that are of the sons of Levi who receive the office of the priesthood have a commandment to take tithes of the people according to the law that is of their brethren though they come out of the loins of Abraham 5. The Law allowed Aaron and the other Priests to take Tythes of their Brethren that sprung from Abraham 6. But he whose descent is not counted from them received tithes of Abraham and blessed him that had the promises 7. And without all contradiction the less is blessed of the better 6 7. But Melchisedec received Tythes of Abraham who was none of his people and blessed him who had from God the promise of a peculiar Off-spring Which is a certain sign that he was greater than Abraham And so is Christ greater than the Jewish Priests 8. And here men that die receive tithes but there he receiveth them of whom it is witnessed that he liveth 9. And as I may so say Levi also who receiveth tithes payed tithes in Abraham 10. For he was yet in the loins of his father when Melchisedec met him 8 9 10. And here it is Mortal Men that take Tythes but Melchisedec is mentioned as if he had not dyed And Levi who receiveth Tythes paid them then being in Abraham's Loyns 11. If therefore perfection were by the Levitical priesthood for under it the people received the law what further need was there that another priest should rise after the order of Melchisedec and not be called after the order of Aaron 11. This proveth that the Levitical Priesthood and consequently the Law was not perfect nor gave perfection else what need had there been of another more excellent Royal Priesthood which was promised 12. For the priesthood being changed there is made of necessity a change also of the law 11 12 And if there must be a more excellent Priesthood than the Legal there must needs be some other more excellent Laws appointing them their work For the old Priesthood had their work prescribed them by the Law of Moses Note That they who deny Christ to be a Law-giver deny his Royal Priesthood and deny him to be Christ 13. For he of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the altar 14. For it is evident that our Lord sprang out of Judah of which tribe Moses spake nothing concerning priesthood 13 14. And the translating the Priesthood to Judah the ruling Tribe of which Christ was proveth the Change of the Law 15. And it is yet far more evident for that after the similitude of Melchisedec there ariseth another priest 16. Who is made not after the law of a carnal commandment but after the power of an endless life 15 16. And it is yet more evident that there must be a higher Priesthood than Aaron's because he must be made as Melchisedec not by Lineal Succession according to the Law of Moses but with reference to a state of Immortality as to its Rise and End 17. For he testifieth Thou art a priest for ever after the order of Melchisedec 18. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof 17 18 And this express testimony of another sort of Priesthood sheweth that the Law which they were to execute was to cease as weak insufficient and unprofitable Note Quest Is not the Gospel-Priesthood then in Conformity to Christ to be Kingly and above all Kings under Christ the King or Kings and Priests to be the same Answ 1. Let them here on Earth follow Christ in his Humiliation who said My Kingdom is not of this World and then when they come to him in Heaven they shall reign as Kings 2. Our uncertain Collections are not so sure a way to know Christ's Will as his own words who hath plainly forbidden Secular Dominion to his Ministers and given them a far other Description and Canon 3. But by the use of the Church-Keys they have the Government of Church-Communion which as it hath a nearer relation to the heavenly Kingdom is therein nobler than Secular Power 19. For the law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God 19. For the Law of Moses did all as an imperfect thing which was not of it self to make Man or his Service perfect or his Hopes and Comforts but to lead him towards a better Revelation which bringing a fuller notice of Pardon and Grace Life and Immortality advanâ—eth us nearer to God and giveth us more bold and comfortable Access to him in order to our heavenly Fruition 20 21. And in as much as not without an oath he was made priest For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchisedec 20 21. And this Change God sweareth to which was not done by Aaron's Priesthood which sheweth its Certainty and Immutability 22. By so much was Jesus made a surety of a better testament 22. Note 1. The word here translated Testament signifieth God's Statute-Law proposed to us for our Covenant-Consent and Obedience and promising us Grace and Glory and signifieth the same thing as the Law of Grace And not a meer absolute Promise without Precepts Condition or Penalty 2. The word translated Surety signifieth an interceding Administrator and Mediator giving Man Assurance of the Will of God as Moses did in delivering the Law and consenting to receive God's Terms and Promises in the nature of Man and to perform his own part and undertaking for the gathering and glorifying his Church thereby But not that he undertook that all that he mediated for should do all that is their duty 23. And they truly were many priests because they were not suffered to continue by reason of death 24 But this man because he continueth ever hath an unchangeable priesthood 23 24. And so the Levitical Priesthood was in many successively because they were mortal But Christ living for ever is only one and the same and there is no other Note Therefore Christ hath no mortal Vicar to be an universal High Priest 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them 25. And this is the great Comfort of Believers that he is able to save us in all