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
2. It 's not to be doubted but Timothy after this had Imposition of Hands at his Ordination 3. It is certain that it was then by the Hands of the Presbytery 4. It is probable that Paul was one of them and the â—â—ief 5. Therefore as the next Verse sheweth that he speaketh of the Spirit or Gift of Sanctification not proper to Ministers so it is certain that Paul meant this but not improbable that he meant the other also but comprehended both 7. For God hath not given us the spirit of fear but of power and of love and of a sound mind 7. For though Jews are under the Spirit of Legal Fear and Bondage and Unbelievers have a cowardly Fear of Men this is not the Spirit given us by the Gospel but it is the sanctifying of the three great Faculties of the Soul the Executive Faculty by Holy Power the Will by Holy Love and the Intellect by sound and sober Judgment This is the Spirit of Christ 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the gospel according to the power of God 8. Be not therefore ashamed of preaching and owning the Gospel or of any Suffering that this will bring nor of me who am Christs Prisoner as suffering for his Work But whatever hard usage Men exercise against the Gospel and the Preachers of it be content to bear thy part with others as strengthened by the Power of God 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 9. Who hath saved us from our servitude to sin and Satan and called us out of the World to be a Holy People separated to himself not because by our Works we were a more Deserving People before than others but according to his own Purpose and Gracious Decree of saving us by Christ which he had for us before the World or Ages began 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the gospel 40. But now this purpose is opened by Christs appearing in Flesh who hath now delivered us from the Power of that Death which was the Wages of sin assuring us of a Resurrection and hath brought future Life and Immortality to our more full assured notice by his Gospel Note That though the Souls Immortality and a life of Retribution be knowable by the light of Nature yet 1. It is with far less Certainty than the Gospel giveth us 2. And Nature tells us not with any clearness of a Resurrection of the Body 3. Nor doth it give Men â—ear notice of the Conditions of our attaining that Felicity But Christ by the Gospel hath given us assured notice of all this And this is the chief thing in which Christs plain teaching excelleth all the Subtilties of the Trifling Heathen Philosophers 11. Whereunto I am appointed a preacher and an apostle and a teacher of the Gentiles 11. To Preach this and teach the Gentiles I am a Commissioned Apostle and for this I suffer 12. For the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 12. But I am not ashamed of my Preaching or Suffering for I know whom I have trusted and am perswaded that he can and will keep me in safety who have committed my self wholly to him even to the great day in which all his promises shall be performed 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus 13. Keep before thee the Form or Summary of Sound Doctrine which thou heardest of me which consisteth in the Articles of Faith and the Precepts of Love of both which Christ is the Object and Sum or which form of Sound Doctrine thou must hold fast by a Firm Belief and Practical Love of Christ and his Cause 14. That good thing which was committed unto thee keep by the holy Ghost which dwelleth in us 14. That good and sure summary of Sound Doctrine which I committed to thy keeping hold close to by the Spirit of God who dwelleth in us to help our Memory Love and Practice Note Tho it be not certain that Paul meaneth our Creed in the very Words as now we have them it is more than probable that he meaneth the same Articles in Sence which he reciteth 1 Cor. 15.3 4 5. and elswhere 15. This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes 15. I suppose thou knowest that all the Bishops or Teachers in Asia have forsaken me in my Sufferings and rejected my Apostolick Authority or neglect it of whom are c. Note 1. That he accuseth them not of Apostacie from Christ but forsaking him 2. That those that forsake not Christ or his Church may forsake a particular Ruler of it even an Apostle especially if he be in Prison 3. That all the Churches or Bishops in Asia were conjoyned in this sin Sin may have the Major Vote of the Bishops 4. It s like then Timothy was no Bishop of Ephesus which was in Asia for Timothy forsook not Paul 16 17. The Lord give mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain But when he was in Rome he sought me out very diligently and found me 18. The Lord grant unto him that he may find mercy of the Lord in that day And in how many things he ministred unto me at Ephesus thou knowest very well 16 17 18. Note That the particular Acts of Christian Charity are here rewarded with the most Hearty Prayers of the Saints and in the day of the Lord with special mercy 2. That it is no sinful selfishness to return a Special Gratitude Love and Prayer for those that have been specially kind to us in distress especially when by it they manifest a special degree of love and fidelity to Christ CHAP. II. 1. THou therefore my son be strong in the grace that is in Christ Jesus 1. Let other Mens Cases provoke thee to grow strong confirmed and resolved in the Doctrine Practice Comfort and Patience of that Grace which is treasured up for us in Christ 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also 2. Note 1. That the Senior Pastors must train up others to Preach the Gospel And this seemeth the Original of Eminent Episcopacy The Elders introducing their own Scholars were as Fathers to them and fit to be their Guides 2. None should
3 4. Note 1. When Christ cometh to save men it casts the world into disturbance 2. The first that was troubled and rose up against Christ was the King because his cross interest was greatest 3. All Jerusalem is troubled with the King 5. And they said unto him In Bethlehem of Judea for thus it is written by the Prophet And thou Bethlehem in the land of Judah art not the least among the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel 5 6. Note Bethlehem was the City of David's birth and of Christ's The Prophecy is in Mic. 5.2 a clear Prophesie of Christ but thou Bethlehem Ephratah tho thou be little among the thousands of Judah Thousands had their proper rulers yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have been from of old from the days of Eternity 7. Then Herod when he had privily called the wise men enquired of them diligently what time the Star appeared 8. And he sent them to Bethlehem and said Go and seek diligently for the young child and when ye have found him bring me word again that I may come and worship him also 7 8. N. His malice contrived to have made use of the wise men to further his cruelty cloaking it with hypocrisie 9. When they heard the King they departed and â—o the Star which they saw in the East went before them till it came and stood over where the young child was 9. Note How this differed from other Stars and how it moved and directed them is not to be clearly apprehended by us at this distance of time and place who saw it not 10. When they saw the Star they rejoyced with exceeding great joy 10. They greatly rejoyced that God thus renewed their direction N. Some ancient Fathers thought that this Star was an Angel He maketh his Angels Spirits and his Ministers a flame of fire 11. And when they were come into the house they saw the young child with Mary his mother and fell down and worshipped him and when they had opened their treasures they presented to him gifts gold and frankincense and myrrhe 12. And being warned of God in a dream that they should not return to Herod they departed into their own countrey another way 11 12. They did their homage as sent by God And then God defeated the malice of Herod 13. And when they were departed behold the Angel of the Lord appeared to Joseph in a dream saying Arise and take the young child and flee into Egypt and be thou there till I bring thee word for Herod will seek the young child to destroy him 14. And when he arose he took the young child and his mother by night and departed into Egypt 13 14. N. God could have cut off Herod or secured Christ by other ways or miracles But to shew that he will not make miracles ordinary but work by usual means Christ must fly into Egypt a land of Heathen Enemies to be saved from the King and People of Israel such flight was not unlawful 15. And was there till the death of Herod that it might be fulfilled that was spoken of the Lord by the Prophet saying Out of Egypt have I called my Son 15. Note Whether the Prophet Hos 11.1 understood this of any more than Israels first deliverance from Egypt the Holy Ghost looked further and meant more even the case of Christ 16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent forth and slew all the children that were in Bethlehem and all the coasts thereof from two years old and under according to the time which he had diligently enquired of the wise men 16. Note Interest and malignity conjoyned made this King stick at no inhumane bloudy cruelty Innocency was no defence against him 17. Then was fulfilled that which was spoken by Jeremy the Prophet saying 18. In Ramah was there a voice heard lamentation and weeping and great mourning Rachel weeping for her children and would not be comforted because they are not 17 18. Tho it was another case that the Prophet meant God's Spirit might look to this Or the words may signifie This case was much like to that mentioned Jer. 31 15. and so speak but an allusion 19. But when Herod was dead behold an Angel of the Lord appeared in a dream to Joseph in Egypt 20. saying Arise and take the young child and his mother and go into the land of Israel for they are dead who sought the young childs life 21. And he arose and took the young child and his mother and came into the land of Israel 22. but when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets he shall be called a Nazarene 19 c. Note 1. Still Christ is preserved by avoiding mens rage 2. The Jews called Christ a Nazarite from that place of his dwelling but he was truly Netser the branch and a Nazarene devoted to absolute purity of Whom Sampson's Order was a Type described also Numb 6. Lam. 4.7 Amos 2.11 12. This seemeth the sence by allusion CHAP. III. 1. IN those days came John the Baptist preaching in the Wilderness of Judea 2. And saying Repent ye for the Kingdom of Heaven is at hand 1 2. In those daies John as a Prophet inspired by God Baptized upon preaching in the Wilderness of Judea that the Kingdom of the Messiah long looked for was now just at hand and therefore they should by true Repentance be prepared for its Entertainment N. 1. It s called the Kingdom of Heaven because it is a Theocracy a Special Government of God by a saviour sent from Heaven to lead men to Heaven as distinct from the prophane Kingdomes of the World who look but to humane power and Laws and bodily prosperity 2. That of Mal. 3.7.2 3. Was here fulfilled The Jews longed for Christs coming supposing it would have exalted their Nations in temporal prosperity but could not endure him when he was for humility spirituality and a heavenly Kingdom 3. Tho repentance be always a duty it s specially necessary to our special and great mercies and our assurance of pardon by a saviour A purified mind and life are suitable to the consolation of Christ and the indwelling of the comforting Spirit 3. For this is he that was spoken of by the Prophet Esaias saying The voice of one crying in the Wilderness prepare ye the way of Lord make his paths streight 3. It was John that Isaiah prophesied of and foretold what his preaching should be Tho it be grace that prepareth for further grace mans duty must be used thereunto and
can afford O how many do that daily indeed which they durst not do by an express bargain with the Devil 27. For the Son of man shall come in the glory of his Father with his angels and then he shall reward every man according to his work 27. Believe it I shall come at last in Judgment in Divine Glory attended by Angels and then I will reward those that were faithful to me or perfidious and all men according to their works therefore whatever you suffer now propare for the judgment of that day 28. Verily I say to you There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom 28. And I tell you least you think this my coming in Glory to judgment incredible that some here shall live to see a visible representation of that my glorious appearing Note That this is meant of his transfiguration the addition of it in the several Evangelists sheweth Nor is Dr. H. his reason against it from the former verse of any force it being not the same coming that is here spoken of but its representation CHAP. XVII 1. ANd after six days Jesus taketh Peter and James and John his brother and bringeth them up into an high mountain apart 2. And was transfigured before them and his face did shine as the sun and his rayment was white as the light 1 2. And as Christ had promised them a glimpse of his Kingly Glory so within six days he performed it to Peter James and John whom he selected for peculiar favours in a high mountain he was transfigured into a glorious appearance his face shining like the Sun and his raiment like light Note Christ would have this help of sense to confirm their Faith Of this transfiguration I have written at large in a Book called My Dying Thoughts 3. And behold there appeared to them Moses and Elias talking with him 3. Note 1. Moses whose body was buried and Elias whose body was but changed appeared alike 2. The chief Legislator and chief Prophet appeared to shew that the Law and the Prophets did but lead to Christ 3. Did not the departed Saints live after death they could not appear in Glory 4. They talked with Christ of his sufferings at Jerusalem 5. Either Christ told the three Disciples who they were or their own appearance shewed it 6. How much better company is above than here 4. Then answered Peter and said to Jesus Lord it is good for us to be here if thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias 4. Note 1. We are apt to desire more of Heaven on earth than God will allow But not so apt to desire to go by death to that glory where it is Fain we would have it come down to us 2. A glimpse of glory is enough to rap a Soul into extasie 3. We know not what we say when we talk of felicity in Tabernacles on earth 4. A glimpse of glory will make us out of love with worldly company and vanity How loth then would the Souls in Heaven be to come down 5. While he yet spake behold a bright cloud over-shadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him 5. Note 1. Heavenly inhabitants must not stay on earth nor Heavenly visions and raptures be here long or frequent 2. God again owned his Son by a voice from heaven as perfectly Righteous and as pleasing him by mans redemption and reconciling us to him and teaching the doctrine which is pleasing to him 6. And when the disciples heard it they fell on their faces and were sore afraid 6. Note The voice of God even when he speaketh mercy is enough to humble and prostrate man 7. And Jesus came and touched them and said Arise and be not afraid 7. N. It is Christ that must raise our troubled and humbled Souls from our dejectedness and fear 8. And when they had lift up their eyes they saw no man save Jesus only 8. Note Christ will stay with us when Moses and Elias will not nor are earthly comforts durable 9. And as they came down from the mountain Jesus charged them saying Tell the vision to no man till the Son of man be risen again from the dead 9. The reason is before mentioned After the resurrection was the fittest season 10. And his disciples asked him saying Why then say the scribes that Elias must first come 10. Why say the Jewish Doctors that Elias must come before the Messiah if this was he that we saw 11. And Jesus answered and said to them Elias truly shall first come and restore all things But I say to you that Elias is come already and they knew him not but have done to him whatsoever they listed likewise also shâ—â—l the Son of man suffer of them 13. Then 〈◊〉 disciples understood that he spake to the 〈◊〉 John the Baptist 11. c. It is 〈◊〉 that is said out of Mal. that Elias must come but it was John that was meant under the name of Eâ—ias 〈◊〉 â—â—ey knew not but killed him while they looked for him and so they will do by me 14. And when they were come to the muâ—◠〈◊〉 there came to him a certain man knâ—â—â—â—g down to him and saying 15. Lord have â—ercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft into the water 16. And I brought him to thy disciples and they could not cure him 14. N. By Lunatick is meant one that had the Epilepsie or some such disease upon the change of the Moon A real disease of which yet the Devil was the executioner and further joyned with it extraordinarily 17. Then Jesus answered and said O faithless and perverse generation how long shall I be with you how long shall I suffer you bring him hither to me 17. It is long of your own unbelief and perverseness that they could not cure him how long shall I work miracles among you before you will believe will you drive me from among you by your unbelief to go to others N. This seemeth plainly spoken to the man of himself and such others and not as some say to the disciples 18. And Jesus rebuked the devil and he departed out of him and the child was cured from that very hour 19. Then came the disciples to Jesus apart and said Why could not we cast him out 20. And Jesus said to them Because of your unbelief 18 c. Your unbelief as well as the mans was that which hindred you you are all therein to be blamed 20. For verily I say to you If ye have faith as a grain of mustard seed ye shall say to this mountain Remove hence to yonder place and it shall remove and nothing shall be impossible to you 20. For if you have the least
weep not for me but weep for your selves and for your children 29. For behold the days are coming in the which they shall say Blessed are the barren and the wombs that never bare and the paps that never gave suck 26 27 28 29. It is not my case that you have cause to lament but your own and your Childrens for the dreadful destruction that is coming 30. Then shall they begin to say to the mountains Fall on us and to the hills Cover us 31. For if they do these things in a green tree what shall be done in the dry 30 31. Dreadful will be the approaching vengeance For if they thus use me for my good works what shall they endure who by their heinous sin are as wood dried for the fire 32. And there were also two malefactors led with him to be put to death 33. And when they were come to the place which is called Calvary there they crucified him and the malefactours one on the right hand and the other on the left 32 33. Thus for us the Son of God was numbred with Malefactors by the most ignominious death 34. Then said Jesus Father forgive them for they know not what they do And they parted his raiment and cast lots 34. Qu. Was this an absolute Prayer of Christ If so were they not all forgiven seeing he was always heard And doth not he himself foretel their dreadful punishment Ans It is as if he said I am dying to purchase pardon of sin to all that repent and believe I come not to destroy and condemn but to save It is therefore my part to desire their Repentance and Salvation Take them not as unpardonable for they do this in ignorance and unbelief Tender them forgiveness and give them yet time of Repentance and draw thine Elect to effectual Faith and condemn none for killing me that do not after my Resurrection obstinately reject thy offered mercy to the last This also was the sense of Stephen's Lay not this sin to their charge But final unbelief and rejecting grace is the unpardonable sin which retaineth all the rest 35. And the people stood beholding and the rulers also with them derided him saying He saved others let him save himself if he be Christ the chosen of God 35. O unthankful men to turn so many Miracles of Love and Mercy into cruel insulting scorn Reader behold in these Instances the Nature of faln Man and be humbled and fear thy self 36. And the souldiers also mocked him coming to him and offering him vinegar 37. And saying If thou be the king of the Jews save thy self 36 37. N. He came to save us and not himself till his Resurrection How glad would his Enemies shortly be to be saved by him And how will their tune be changed 38. And a superscription also was written over him in letters of Greek and Latine and Hebrew THIS IS THE KING OF THE JEWS 38. N. As the reason of his death and scorn both of him and all the Jewish Nation 39. And one of the malefactours which were hanged railed on him saying If thou be Christ save thy self and us 39. N. The Cross of Christ was the great scandal to all They thought that he could not be the Christ that did not save himself because they knew not the use of his Sacrifice for Man's Redemption But it shews the power of sin when even a Malefactor crucified shall go out of the World in such reproach 40. But the other answering rebuked him saying Doest not thou fear God seeing thou art in the same condemnation 41. And we indeed justly for we receive the due reward of our deeds but this man hath done nothing amiss 40 41. Wilt thou die in sin Are not we justly suffering for it when he unjustly suffereth being innocent 42. And he said unto Jesus Lord remember me when thou comest into thy kingdom 42. Lord I believe that thou art the true Messiah and the promised King Remember me a sinner with pardoning mercy and acceptance when thou reignest in thy glory 43. And Jesus said unto him Verily I say unto thee To day shalt thou be with me in paradise 43. Trust my Promise Thou shalt this very day be with me in a celestial Paradise of joy N. 1. This Example sheweth us what Election freely doth in calling one while another is past by 2. Christ would give this present proof of the virtue of his Sacrifice to call and justifie sinners 3. True Conversion is never too late to the obtaining of Mercy and Salvation 4. True Faith and Repentance how late soever will have its fruits This man was not saved without good works 1. He confest his sin 2. He confest the justness of his punishment 3. He confessed Christ's Kingdom 4. He justified Christ's Innocency 5. He reproved the Reviler and taught him to repent 6. He prayed even to a crucified dying Christ 7. He prayed not for present deliverance but for a place in Christ's Kingdom 5. The departed Souls of the faithful go presently to Paradise 6. This Paradise is where Christ will be with us Some Hereticks by gross perversion joyn This day with I say as if it had been only the day of Christ's speaking this and not of the man's being in Paradise But it is by falsification contrary to the pointing of all Greek Copies and one Copy saith Beza hath That this day 44. And it was about the sixth hour and there was a darkness over all the earth until the ninth hour 44. Over all the Land from twelve a Clock till three there was an unusual degree of darkness whether by an Ecclipse or extraordinary Clouds is uncertain But it was not such darkness as is in the night 45. And the sun was darkned and the veil of the temple was rent in the mids 45. Some take the veil to be a hanging but it 's liker it waâ— a wall For the Temple was divided into three parts 1. The outer Court where the Gentiles might come 2 The Sanctuary where the Jews came 3. The inner Sanctuary or Holiest where only the High Priest came once a year If it was the wall that enclosed the Holiest then the rending signified the access we have now to God by Christ If it was the second wall it signified the removal of the Mosaical Separation of Jews and Gentiles 46. And when Jesus had cried with a loud voice he said Father into thy hands I commend my spirit and having said thus he gave up the ghost 46. N. The certain Glory that Christ expected was by the way of Trusting his Soul into his Fathers hands And what otherwaies have we to die in hope and peace but to commit our Souls with Trust to our Father and our Redeemer and conjoyn the dying words of Christ Stephen 47. Now when the centurion saw what was done he glorified God saying Certainly this was a righteous man 47. See Matth. 27.54 Though Matthew recite his words thus Verily this was the
but was loth to murder him judging him innocent Note Whereas other Writers of the Gospel oft tell us that Christ answered not a word and John tells us of his most pertinent Answers it only signifieth that to many other Questions not here mentioned he gave no Answer and that he forbore partly as seeing it was in vain with such unrighteous Men and being not over regardful of self defence and partly that he might not give them matter against him wrested from his own words But the answers omitted by others John reeiteth CHAP. XIX THen Pilate therefore took Jesus and scourged him 2. And the souldiers platted a crown of thorns and put it on his head and they put on him a purple robe 3. And said Hail king of the Jews and they smote him with their hands 1 2. Note When the unjust Ruler had once led the way by Scurging him all the Rabble and Soldiers make great Sport in deriding and abusing him such are the frolicks of wicked ignorance 4. Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I find no fault in him 5. Then came Jesus forth wearing the crown of thorns and the purple robe And Pilate saith unto them Behold the man 4. In Scorn 6. When the cheif priests therefore and officers saw him they cried out saying Crucifie him Crucifie him Pilate saith unto them Take ye him and Crucifie him for I find no fault in him 6. Thus Christ is the Foot-ball of Cruelty and Heathen Scorn Pilate saith let it be your own dowing if you will needs have it done for by our Law he deserveth it not 7. The Jews answered him We have a law and by our law he ought to die because he made himself the Son of God 8. When Pilate therefore heard that saying he was the more afraid 9. And wenr again into the judgment-hall and saith unto Jesus Whence art thou But Jesus gave him no answer 7 8 9. Note The Name of the Son of God was used by the Priests against Christ to accuse and Murder him and yet to a Heathen Judge caused fear and further enquiry And to this day it is matter of Scorn to such that the Faithful are called the Children of God 10. Then saith Pilate unto him Speakest thou not unto me knowest thou not that I have power to Crucifie thee and have power to release thee 11. Jesus answered Thou couldest have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sin 10. Note 1. Christ would not tell him whence he was by Words that would not know it by his Works 2. Pilate thought that the power of Life and Death should have forced Jesus to answer him And Christ saith whatever Proud men may claim or pretend to no man can have more Governing Right or Authority than God the absolute Soveraign giveth him who giveth none against himself Therefore the Arch-Priests that deliver me to thee to be Crucified are so much the greater Sinners that would turn Gods Ordinances of Magistracy against himself 12. And from thenceforth Pilate sought to release him but the Jews cried out saying If thou let this man go thou art not Cesars friend whosoever maketh himself a King speaketh against Cesar 12. Then the Priests used that Argument with Pilate which he had not strength to overcome as if they would question his Life or Office as a Traytor to Caesar if he would not Condemn Christ as such Though Christ had told him that he pretended not to a Kingdom of this World yet for the Name of a King either Christ must die as an Enemy to Caesar or Pilate go for such Thus though all Royal Authority be of God yet it is oft the strength and most prevailing Argument that Wicked men use against God and his Law and Servants 13. When Pilate therefore heard that saying he brought Jesus forth and sat down in the judgment-seat in a place that is called the Pavement but in the Hebrew Gabbatha 14. And it was the preparation of the passover and about the sixth hour and he saith unto the Jews Behold your King 15. But they cried out Away with him away with him Crucifie him Pilate saith unto them Shall I Crucifie your King The Chief Priests answered we have no King but Cesar 13. When Pilate saw that there was no resisting them without danger to himself he sate in Judgment on Christ in a place called in the Syriack Gabbatha Note The Controversie of the day whether it was that called by us Friday or Wednesday or Thursday and that of the hour whether it was the sixth hour as John saith it was about or the third hour as Marke saith and whether in John it should he read the third as Beza and some others think are both too hard for Vulgar Readers and therefore I leave them to Controversal writers Much is said on both sides Note 2. These Arch-Priests that at the heart were much against Caesar yet to murder Christ as a Rebel pretend to be the greatest Caesarian Royalists 16. Then delivered he him therefore unto them to be Crucified And they took Jesus and led him away 17. And he bearing his Cross went forth unto a place called the place of a scull which is called in the Hebrew Golgotha 17. He bare his Cross till his strength failed and then they made Simon of Cyrene to bear it to a place called in Syriack Golgotha or the place of a Skul 18. Where they Crucified him and two other with him on either side one and Jesus in the midst 19. And Pilate wrote a title and put it on the cross And the writing was JESUS OF NAZARETH THE KING OF THE JEWS 18 19. Note The Title signified his accusation 20. This title then read many of the Jews for the place where Jesus was Crucified was nigh to the city and it was written in Hebrew and Greek and Latine 20. Written in Syriack or Chaldee words with Hebrew Letters and in Greek and Latine 21. Then said the chief priests of the Jews to Pilate Write not The King of the Jews but that he said I am King of the Jews 22. Pilate answered What I have written I have written 21 22. The Title which Pilate made in Scorn and God over ruled as real Truth displeased the Arch-Priests but Pilate would not alter it 23. Then the Souldiers when they had Crucified Jesus took his garments and made four parts to every souldier a part and also his coat now the coat was without seam woven from the top throughout 24. They said therefore among themselves Let us not rent it but cast lots for it whose it shall be that the scripture might be fulfilled which saith They parted my raiment among them and for my vesture they did cast lots These things therefore the souldiers did 23. Not that the Prophesie made them do it but was
you free 30.31 I cannot take you for my disciples unless your Faith be rooted so as to persevere and proceed to learn what yet you have not learned And if ye do this you shall know more of that truth that will save you and deliver you from the greatest of your bondage 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free 33. Some present answered him we be Abrahams seed and though the Romans master us we are no mens slaves What then is the freedom which thou dost promise us 34. Jesus answered them Verily verily I say unto you whosoever committeth sin is the servant of sin 35. And the servant abideth not in the house for ever but the Son abideth ever 36. If the Son therefore shall make you free ye shall be free indeed 34 35.36 Can you boast of your freedom who by your sinful practice shew that you are the servants of sin and by it are liable to the judgment of God as slaves are to stripes And if you have thus enslaved your selves to sin and to Gods judgments he may turn you out of his house you know not how soon But the Son and Heir is not turned away Therefore if you will be free indeed from the guilt of sin and the wrath of God and the malice of Satan come in by the Son and so you may be free 37. I know you are Abrahams seed but ye seek to kill me because my word hath no place in you 38. I speak that which I have seen with my Father and ye do that which ye have seen with your father 37.38 I know that ye are the seed of Abraham by the flesh But were you seed as he is the Father of the faithful you would not seek to kill me and reject my word Even that word of truth which I have received of my Father which you reject and obey the will of your father 39. They answered and said unto him Abraham is our father Jesus saith unto them If you were Abrahams Children ye would do the works of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 39.40 If ye were Abrahams Children you would be like him and do as he did But to seek to murder me for telling you the truth which I have heard from God is not like Abrahams works of Faith 41. Ye do the deeds of your father Then said they to him We be not born of fornication we have one Father even God 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me 4â— Ye shew by your deeds whose nature you have and so who is your father 42. If God were your Father you would be like him and then you would love me who came from him as sent by him 43. Why do ye not understand my speech even because ye cannot hear my word 44. Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyar and the father of it 43.44 Why is my doctrine rejected by you but because your corrupt natures and sin are contrary to it To speak plainly to you as the Childs nature is like the Fathers from whom it is received so yours is so like the Devils nature that I may say you received it from him and he is the father of it and so far of you For you love to do that which he loveth and desireth These are his great Characters 1. He was from the beginning A MALICIOUS MURDERER 2. He is A LIAR a deserter of the Truth and an enemy to it His business in the World is to Deceive by Lying and when he thus lieth and deceiveth he doth according to his corrupt nature for he is a Liar and the Father of Lies N 1. By these three Characters of LYING MALIGNITY and MURDER or hurtfulness the devilish nature and seed is known And no boasting of Abraham or Christianity is any disproof of it 2. Devilisms is the universal pravity of the malignant World And it is no wrong or railing so to say that the Devil is their Father 45. And because I tell you the truth ye believe me not 45. Though nature love the Truth as Truth yet because the Truth that I tell you is cross to your prejudice and carnal minds and lusts ye reject it as if it were error 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me 46. If you know any falshood or sin by me prove it if you can but if it be Truth that I say why doth prejudice and malice hinder you from believing it 47. He that is of God heareth Gods words ye therefore hear them nor because ye are not of God 47. The Children of God have a mind and nature like him And therefore they savour and love his word Therefore your rejecting Gods word doth prove that ye are not the Children of God 48. Then answered the Jews and said unto him Say we not well that thou art a Samaritan and hast a devil 48. They said do we not call thee as thou art in saying thou art a distracteâ— Samaritan heretick 49. Jesus answered I have not a devil but I honour my Father and you do dishonour me 50. And I seek not my own glory there is one that seeketh and judgeth 49. I am not a distracted Demoniak but you calumniators My Doctrine and Works honour my Father and as for your dishonouring of me though I can bear it who seek not my own Glory my Father will secure my honour and judg you for your reproach 51. Verily verily I say unto you if a man keep my saying he shall never see death 51. I tell you that reject my word that to believe and keep it is the way to everlasting life and to be saved from death spiritual temporal by resurrection and eternal 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater than our father Abraham which is dead And the Prophets are dead whom makest thou thy self 52 53. Now we know that thou art a distracted demoniack When thou talkest of mens not dying when Abraham and the Prophets are dead Art thou so much greater than all they 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know
he himself would depart shortly thither 5. Let them therefore said he which among you are able go down with me and accuse this man if there be any wickedness in him 6. And when he had tarried among them more then ten days he went down unto Cesarea and the next day sitting in the Judgment-seat commanded Paul to be brought 4. After ten days he went down and they with him 7. And when he was come the Jews which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answered for himself Neither against the law of the Jews neither against the Temple nor yet against Cesar have I offended any thing at all 7. The Diabolists did pretend that he broke their Law profaned their Holy Temple and disturbed the peace as a seditious breaker of Caesar's Law All which he denyed and they could not prove Note It s strange that the Devil had not attained to what he hath done in this age to enable them to prove any thing by perjured Witnesses 9. But Festus willing to do the Jews a pleasure answered Paul and said Wilt thou go up to Jerusalem and there be judged of these things before me 9. The pleasing of the Priests and Multitude being more of the Rulers carnal Interest than doing Justice for one poor Man he would thus have sacrificed him to them 10. Then said Paul I stand at Cesars Judgment-seat where I ought to be judged to the Jews have I done no wrong as thou very well knowest 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliever me unto them I appeal unto Cesar 10. Note Having the Roman priviledges he might appeal to the Roman Laws which then had not condemned Christianity But doubtless the Jews would call this Hethenish for him to choose rather to be saved by Heathens than to be murdered by Jews As at this day he that had rather be saved from murder by a Mahometan than Murdered or Tormented by a Papist shall be said to be for Mahometism And here let them that grudge at Christ for requiring us to deny our lives for him and for the Heavenly reward consider that even Church-Tyrants require as much and that for nothing without any such reward If under their Inquisitions or other persecutions Men do but as every living Creature will do strive to escape their malice and to live and do not die without any reluctancy they call them Rebells yea if they do but groan and complain it goeth for Sedition to feel when they are hurt when it is the holy Church that doth it Christ doth not thus condemn sense and natural Love of Life in his hardest laws of self-denyal 12. Then Festus when he had conferred with the Council answered Hast thou appealed unto Cesar unto Cesar shalt thou go 12. Note They might have constrained him to be judged there but God over ruled it to spread abroad the Gospel 13. And after certain days King Agrippa and Bernice came unto Cesarea to salute Festus 14. And when they had been there many days Festus declared Pauls cause unto the King saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the cheif priests and the Elders of the Jews informed me desiring to have Judgment against him 13. Note This Agrippa was the Son of that Herod that was eaten to death by Worms and Bernice was his Sister the Wife of Polemon King of Cilicia who left her Husband and lived with his Brother 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused have the accusers face to face and have licence to answer for himself concerning the crime laid against him 16. The Jewish Religious Tyrants had overcome and cast off this Law of Nature which the Heathens kept 17. Therefore when they were come hither without any delay on the morrow I sat on the Judgment-seat and I commanded the man to be brought forth 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive 17 19. Note These things he made light of as not understanding them 20. And because I doubted of such manner of questions I asked him whether he would go to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him to Caesar 20. I would have had him tryed by the Jews who understood their own Law c. 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great pomp and was entred into the place of hearing with the cheif Captains and Principal men of the city at Festus commandment Paul was brought forth 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jews have dealt with me both at Jerusalem and also here crying that he ought not to live any longer 24. Note The lives of Gods best Servants are a grief to the Malignants 25. But when I found that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him 25. Note what an odious scandal did these Priests cast on Gods Law to make it seem worse then Heathens Laws 26. Of whom I have no certain thing to write unto my Lord. Wherefore I have brought him forth before you and specially before thee O King Agrippa that after examination had I might have somewhat to write 27. For it seemeth to me unreasonable to send a prisoner and not with all to signifie the crimes laid against him 26. Note Justice is a part of the Law of Nature known to all CHAP. XXVI THen Agrippa said unto Paul Thou art permitted to spake for thy self Then Paul stretched forth the hand and answered for himself 1. Note It was the custome by the motion of the hand to give notice when one was beginning to speak to procure silent audience 2. I think my self happy King Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jews 3. Especially because I know thee to be expert in all customs and questions which are among the Jews wherefore I beseech thee to hear me patiently 2. It s a great favour for Great men so much as to hear an innocent good Man speak for himself 4. My manner of life from
of peace have they not known 18. There is no fear of God before their eyes 10 11 12 13 14 15 16 17 18. David truly describeth the state of Corrupted Nature and of all Men till Grace restrain or change them in Psal 14. and 53 c. that There is not one of them that are Righteous Men They understand not practically the matters of True Wisdom and chief concerns but are a blind and sottish Generation and therefore they seek not seriously to know God or to please him and enjoy his love They are turned from the way of truth and obedience and happiness They are all but hurtful or unprofitable in the World and none of them that set themselves to a Life that may do good to themselves or others or to please God They are so like Satan who seeketh whom he may devour that their Throat is like an open Sepulchre greedily gaping to devour the Just and Godly their Tongues serve the Father of lies in slandering Gods Truth and Servants and their Words are like Adders Poyson that tends to do mischief and destroy the good and innocent Cursing and false deceitful words are the fruit of their Lips They are ready to shed the Blood of the Godly and Innocent The way of their Life is Destruction and Misery to the Faithful and to the Societies where they live and finally to themselves Nature and Custom may teach them to talk for Peace and Unity and Love But they do not and will not know the true Nature of them or the way by which they must be attained For they are not governed by the Law and Fear of God but by their Carnal deceived Wit and Worldly Interest which God condemneth 19. Now we know that what things soever the Law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God 19. All this is written in the Jews Law and therefore is spoken to and of the Jews as well as others for the Law speaketh to none but those that are Subjects and obliged by it So that neither Jew nor Gentile can be justified as innocent but all such self-justifiers will be confuted and all the World proved guilty of Sin and Punishment before God when he shall judge them 20. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin 20. By all this therefore it is clear that seeing all that are under Moses's Law are Sinners against the Law and none are innocent no Flesh shall be justified in Gods sight by that Law For as they are Sinners so it is the Law which notifieth their Sin and condemneth them for it 21. But now the righteousness of God without the law is manifested being witnessed by the law and the prophets 22. Even the righteousness of God which is by the faith of Jesus Christ unto all and upon all them that believe for there is no difference 21. But there is another way of Righteousness ordained of God for our Justification and the Glory of his Grace and Justice without the keeping of Moses's Law or being justified by it 22. Even the Righteousness prescribed by God and given by his Grace which is by the way of Faith in Christ even our believing trust in him and adhering to him and this is prescribed and given to and found in all true Believers without difference 23. For all have sinned and come short of the glory of God 24. Being justified freely by his grace through the redemption that is in Jesus Christ 23 24. For all Men are Sinners and therefore have come short of obtaining the Glory which God had appointed to the Innocent that never brake his Law and cannot be saved or justified by the Law which they have broken but must be justified by his free Grace forgiving their sin and giving and accepting their sincere Faith and Repentance through the Redemption of lost Sinners which Jesus Christ hath wrought for them and in them 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God 26. To declare I say at this time his righteousness that he might be just and the justifier of him which believeth in Jesus 25 26. Whom God hath by his unsearchable Counsel Decree and Ordination set forth to be the great Reconciler and Propitiation by the way and means of Faith in his blood as a Propitiatory Sacrifice and the Seal of his Truth and Love and this was as well as by justifying the Innocent to demonstrate that he is a Holy Just and Merciful God and no friend to sin but a loâ—er of Holiness and Truth in Pardoning to such Believers all their past Sins to which his forbearance and reprieve was a preparation I say to declare that he is as merciful so Just while he will have so precious a Sacrifice for Sin and by Pardon and Grace doth make and judge the Faithful Righteous which is it which is now fully declared by our preaching the Gospel 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith 27. Grace therefore must have the Glory of our Justification For who can boast that he hath it by Innocency because he deserved not death by Sin No this is utterly shut out By what Law Is it by the Law of Moses or any Law which justifieth Men because they sinned not against it nor deserved death No but by another Law even the Law of Faith which Grace hath brought us under which pardoneth and saveth true Penitent Believers 28. Therefore we conclude that a man is justified by faith without the deeds of the law 28. Therefore against the Jews and all self justiciaries we conclude that the Law of Moses much less the first Law of pure Innocency is so far from being necessary to the Gentiles for Justification and Salvation that no Man Jew or Gentile is otherwise justified by God but by his free Grace given through Jesus Christ to all true Believers who accept it as a free gift 29. Is he the God of the Jews only Is he not also of the Gentiles Yes of the Gentiles also 29. And how absurd is it to think that God is a God that is a merciful Governour to no more in the World than that little sorry People of the Jews Doth not his actual Mercies and his Government obliging all the World to the use of some means for Recovery Pardon and Salvation confute this and shew that he is the God and Merciful Governour also of the Gentiles 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith 30. It is the same God who will justifie Circumcised Believers and uncircumcised Believers by one and the same way Even by the way of Grace and
Faith 31. Do we then make void the law by saith God forbid Yea we establish the law 31. Can the Jew then say that we dishonour and make void their Law as if God had given it in vain and they had not been bound to keep it Far be this from us yea by the Doctrine of Christianity we set the Law in its proper place as consequent and subordinate to the Promise and Law of Grace that went before it and as preparatory to the fuller edition of the Law of Grace whch cometh after it And so we assign it its due Office and Honour and End that God may have the Glory of making it though the Jews misunderstand it CHAP. IV. 1. WHat shall we say then that Abraham our Father as pertaining to the flesh hath found 1. Let us consider Abraham's case the Father of the Israelites according to the Flesh For sure his Prerogative must be as great as theirs that claim it as his fleshly Seed 2. For if Abraham were justified by works he hath whereof to glory but not before God 2. If Abraham was justified by the merit of his Righteousness as having never deserved death by Sin then he may boast that Life and Impunity was his due on that account though yet even that did not merit by any benefit to God Or but towards God he could have no matter to boast of as his own 3. For what saith the Scripture Abraham believed God and it was counted un-him for righteousness 3. For what account doth the Scripture give us of his Righteousness Abraham believed God viz. That he would perform his free Promise of Grace and Peculiarity made to him and his Seed and all Nations of the Earth in him and it was counted to him for Righteousness And though God made his Promises to him also for his obedience Because he spared not his only Son yet this was not because he never deserved death by any Sin but as it was a work of Faith and so a consequent part of the Righteousness of a Believer accepted though imperfect through the Merits and Righteousness of Christ forgiving his Sin and freely adopting him an Heir of Life 4. Now to him that worketh is the reward not reckoned of grace but of debt 4. Now to him that meriteth by the perfection of his Obedience or that never deserved death by Sin much more to him that benefiteth another by his Work the Reward is not reckoned to be the free gift of a Benefactor but the just giving a Man that which is his deserved due in the first case by governing Justice and in the second by Commutative Justice 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness 5. But to him that hath no such meritorious work for the value of which the Reward should be his due but trusteth wholly to his free Grace who first maketh and then judgeth them just that were before ungodly and unjust or who justifieth them that by Sin have deserved death and never merited life by the worth of their good Works his Faith is counted for Righteousness by the Covenant of Grace that is God accepteth it as the qualification or condition which must be found in him without such meritorious Works to make him partaker of that Pardon Adoption and Salvation freely given by Grace upon the consideration of the meritorious Righteousness of Christ Indeed Faith Repentance Prayer Confession Love c. are Acts that may be called Works in another sense But it is Works deserving life for their perfection or not deserving punishment by the Law which are here spoken of 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord imputeth not sin 6 7 8. So David also describeth the qualification of a Blessed Man which is a man justified Not that he hath no Sin which deserved death but that God doth not impute his Sin to him for his condemnation but forgiveth and covereth it and imputeth Righteousness to him that is judgeth and useth him as one that is not obliged to punishment but hath right to Salvation and this not because his Works deserved not Death but Life but because he forgiveth him and freely saveth him for Righteousness and Intercession of Christ and useth him not as he deserved 9. Cometh this blessedness then on the circumcision only or on the uncircumcision also For we say that faith was reckoned to Abraham for righteousness 9. And are none pardoned and saved but the Circumcised Are not the Uncircumcised pardoned and blessed also If Faith was imputed for Righteousness to Abraham will it not be so to all that have it 10. How was it then reckoned When he was in circumcision or in uncircumcision Not in circumcision but in uncircumcision 10. And the time when this was said of Abraham will clear up all this for it was not after he was Circumcised but before even Uncircumcised as the Gentile Christians be 11. And he received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also 11. And he after received the Sign of Crcumcision not as a Legally justifying Sign but as a Seal of that Righteousness which God before imputed to him as a Believer that so he might be by Promise and Example the Father not only of his Carnal and Circumcised Seed but of all them that believe though out the World that so Righteousness might be imputed to them as Believers as it was to him 12. And the father of circumcision to them who are not of the circumcision only but also to them that walk in the steps of that faith of our father Abraham which he had being yet uncircumcised 12. And might be the Father of the Ends and Spiritual benefits of Circumcision conveyed to them who are not of the Circumcision only but also to them that walk in the steps of that Faith of our Father Abraham which he had being yet Uncircumcised as they are 13. For the promise that he should be the heir of the world was not to Abraham and his seed through the Law but through the righteousness of faith 13. For the Promise to Abraham and his Seed That he should be Heir of the World was not made to him by the Law which was long afâ—er nor for the keeping of it but upon his believing Gods merciful Promise and trusting him for which he was accounted and pronounced Righteous 14. For if they which are of the law be heirs faith is made void and the promise made of none effect 14. For if this great Promise of Inheritance was made to Men for keeping Mises's Law as such
form of doctrine which was delivered to you 17. But God be thanked for your change and deliverance that though you were formerly the Servants of sin you have obeyed not only Bodily but from the Heart that form of Christian Doctrine which was delivered to you and to which you did consent 18. Being then made free from sin you became the servants of righteousness 18. In your Conversion and Baptism you being delivered from the servitude and guilt of sin you then by consent and Covenant became Christs Servants for the way and works of Righteousness 19. I speak after the manner of men because of the infirmity of your flesh For as you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your membes servants to righteousness unto holiness 19. I use this familiar speech by similitude and allegory as fitted to your Capacity As you did formerly use your Bodies in uncleanness and iniquity as Servants of iniquity so now use your Bodies as Servants of Righteousness devoted to God and sanctified to obey him 20. For when ye were the Servants of sin ye were free from righteousness 20. For when you lived in the servitude of sin you were not the Servants of God and Righteousness you lived not a life of Holiness and obedience to God 21. What fruit had you then in those things whereof you are now ashamed For the end of those things is death 21. Review now those works and think what you got by them you are justly now ashamed of them and of their fruits For whatever sin seem in the committing misery and death is the end and fruit of it where Grace doth not recover and forgive 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life 22. But now having by conversion changed your Master and Life and being delivered from the slavery of sin and become the Servants of God the fruit is a life of Holiness here and hereafter at the end everlasting happiness 23. For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 23. For the service of sin is rewarded with death and this the Law obligeth the sinner to But the free gift of God through the Mediation of Christ is Eternal Life And this is it which in the Gospel Covenant is proclaimed and bestowed And do you not now see both how necessary it is to have a Saviour and a better Covenant and way of life than Moses's meer Law or Mans own meritorious Works and that our Gospel is so far from favouring sin that it declareth the only way to be delivered both from the guilt and power of it and to be made holy here and happy for ever CHAP. VII 1. KNow ye not brethren for I speak to them that know the law that the law hath power over a man as long as he liveth 1. I have used the similitudes of a dead Man and one raised from death and of a Servant and one set free and under another Master I will now add the similitude of a married Woman and a dead Husband You know who know the Law that the Law of Superiority which giveth one power over another obligeth only untill death 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth But if the husband be dead she is loosed from the law of the husband 2. The Law bindeth a Wife to be a Subject to her Husband till he die but then she is thereby no longer bound to him 3. So then if while her husband liveth she be married to another man she shall be called an adulteress But if her husband be dead she is free from that law so that she is no adulteress though she be married to another man 3. So that though she be an Adulteress who marrieth another while her Husband liveth yet when her Husband is dead she is free from that obligation and is no Adulteress for marrying with another 4. Wherefore my brethren ye also are become dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God 4. So death hath separated the Law and the believing Jews The Law being abrogated by the coming and Death and Grace of Christ is dead to you as you by Faith and Baptism are dead to it that so you should be married to him that caused this by his death and is raised from the dead and hath raised you from the death of sin and guilt and legal Condemnation to a new and holy life that regeneration may cause you to generate the holy fruit of Love and good Works and live hereafter unto God 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death 5. For when we were in our meer corrupted Nature and only under a forbidding and condemning Law without the Gospel and its Grace the Law did but irritate and shew our Carnal Lusts and cause our Guilt and Condemnation and did not either heal or pardon us 6. But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter 6. But now we are delivered from that Law and so from its manifold difficult impositions all which we could not fulfil and also from its curse of those that fulfil it not For it is abolished and bindeth us no more That now we may serve God with New Hearts and lives by the Spirit of Christ according to the Law of Grace and not Carnally in the bondage and terror of the old Law 7. What shall we say then Is the law sin God forbid Nay I had not known sin but by the law For I had not known lust except the law had said Thou shalt not covet 7. But think not by this that we infer that the Law is bad or culpable or the cause of sin Far be it from us so far am I from such a thought that I testifie that the Law is the forbidder and discoverer and condemner of sin For I had not known my Hearts inordinate desires or lusts to be so bad if the Law had not said Thou shalt not covet For corrupt Nature hardly discerneth the evil of its own inclination so be it it break not out into Act but is ready to think it is blameless because its Natural 8. But sin taking occasion by the commandment wrought in me all manner of concupiscence For without the law sin was dead 8. But my own Soul hath sinful inclinations and imperfections by original corruption and the evil habits increased by actual sin And by these I am so backward to good and prone to evil that a
of the remnant of carnalitie that I am not sinless and free from all culpable infirmities God will not impute that to me which I hate and is contrary to the bent of my Heart and Life so much as that which I love and live for 21. I find then a law that when I would do good evil is present with me 21. I find then in my Carnal part an inclination which is as a contradicting Law which striveth so much against the Law of God that I oft sin contrary to my predominant Will and when I would be sinless and perfect yet I cannot 22 23. For I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 22 23. For I delight in the Law of God after the inward man which is the bent of my Mind and Will But my corrupt sensual inclination is like a contrary Law which warreth against my Judgment and Will and like a Captive I am brought by it under a necessity of sinning so far as that my obedience is imperfect and so unjustifiable by the Law of Works as in the unregenerate sin doth reign 24. O wretched man that I am who shall deliver me from the body of this death 24. So far am I then from being justified by this Law that while it calleth for more perfect obedience to its hard and numerous precepts than my sinful Soul can perform and so condemneth me it doth but shew me how bad and miserable I am and make me cry out O wretched Man who shall deliver me from this sinning deadly flesh 25. I thank God through Jesus Christ our Lord. So then with the mind I my self do serve the law of God but with the flesh the law of sin 25. But as I have told you of my misery by nature under the Law I will tell you of my remedy I rejoice in thankfulness to God that hath abrogated the Law and sanctified my nature by Jesus Christ And so I conclude that my renewed Mind and Will so desireth perfection that I would be sinless and keep all the Law which God shall impose and continue but my fleshly inclination maketh this sinless perfection too hard for my attainment and therefore I cannot be justified by so hard and rigorous a Law ANNOTATIONS THough Expositors are much disagreed whether St. Paul here describe a Man Unregenerate under the meer Law or an Imperfect Man how sincere soever yet no such Doctrinal Controversie dependeth on this Difference as the Ignorant and Contentious do imagine For they that think that he describeth the Case of a carnal Legallist or Jew suppose that he speaketh of their committing against knowledge and uneffectual wishes the reigning Sins called Mortal and live an ungodly Life and that It is not I but sin signifieth onely My superiour Faculties have some uneffectual reluctancy and are convinced that the Law is good And that by Captivity to the law of sin is meant a slavish Life of predominant Sensuality And doubtless such there are of whom all this is true And those that think that he speaketh of himself even in his Regenerate state and so of all Men do think that it is not a Life of Wickedness or Mortal Sin that he describeth nor a Captivity to it but unavoidable Imperfection called Venial Sin to the same sense as St. John saith If we say that we have no sin there is no truth in us And that It is not I but sin signifieth but that a Man shall be accounted and judged by God according to what is predominant in his Mind Will and Life And I most incline to this Exposition 1. Because the other seemeth forced which must not be received without necessity 2. Because the Apostle is not onely proving that the Law will not justifie an unregenerate legal Jew but that it will justifie no Man how good soever 3. And I do not believe that the unregenerate can truly say as he I delight in the law of God and to will is present with me and I my self in mind serve the law of God 4. Many Passages are plainly applicable to Paul in his Christian state CHAP. VIII 1. THere is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit 1. It is not then the Law that justifieth us But â—ath in Christ and all that are in him are acquit 〈◊〉 the curse and condemnation of the Law and also of the Law of Nature for their sin is pardoned and they are regenerate and live not now after the fleshly inclination or Law but under the Spiritual Law of Grace by a spiritual inclination wrought in them by the Holy Ghost which is given them by Christ 2. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. For the Covenant of Grace which giveth the Spirit and the Spirit so given me by Christ being not a killing but a quickening Law giving me internal and Spiritual Life and Title to Eternal life hath made me free from the Power and Rule of my Carnal Inclination and from the Obligation and Condemnation of Moses's Law 3. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. For when the meer Law could neither justifie nor Regenerate us because our fleshly pravity was uncapable hereof God sending his own Son in flesh like ours which is sinful though without sin as a Sacrifice for sin and example of perfect holiness thereby shewed his enmity to sin and began the holy enterprise of its destruction 4. That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit 4. That the true Righteousness which the Law was made to lead Men to might be found in us and the true ends of the Law obtained by us who live now by the Spiritual Principle and Rule and not by the Carnal Principle and Letter 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit 5. For the unregenerate who are under the Dominion of a Carnal Disposition though they may be under the terror of a threatning Law do still savour love and mind nothing so much as fleshly Interest and Pleasure But they whose Souls are renewed by the Holy Spirit and live by Faith on Spiritual Promises do mind love and seek most Spiritual welfare and felicity 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. For the true state of misery called Death in the Soul which is the way to everlasting misery consisteth in its being turned from the love
some the Peoples choice alone though where it may lawfully be had just and regular Ordination should not be neglected seeing none may be himself the sole Judge of his own call and fitness CHAP. XI 1. I Say then Hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Benjamin 1. But what do I by all this conclude that God hath broken his Covenant with Abraham and utterly cast off the People of Israel Not at all For I and all Believing Jews are the Seed of Abraham not cast off 2. God hath not cast away his people which he foreknew Wot ye not what the scripture saith to Elias how he maketh intercession to God against Israel saying 3. Lord they have killed thy prophets and digged down thine altars and I am left alone and they seek my life 2 3. God hath among the Israelites his foreknown and chosen People And these he doth not cast off though he leave the rest in their Rebellion Know ye not what Elias thought and said of the Israelites in his time That he was left alone as if they had been all Revolters 4. But what saith the answer of God unto hm I have reserved to my self seven thousand men who have not bowed the knee to the image of Baal 4. But God knew of more than Elias did He had seven thousand that were no Idolaters 5. Even so then at this present time also there is a remnant according to the election of grace 5. So now also God hath his chosen Remnant whom his Grace hath brought to Faith in Christ 6. And if by grace then it is no more of works otherwise grace is no more grace But if it be of works then is it no more grace otherwise work is no more work 6. And if they are chosen and made his justified People by Grace and Free Gift for the Merits of Christ then it cannot be by the Merit of our own Performance of the Law And if it be by the Merit of such Performance deserving not Death but Life then it is not of meer Grace or free Gift For what need a man Pardon who desâ—rveth not Punishment or to have life freely given him which is his due for the Merit of his Work For I here give you notice that it is no Works that I speak of and exclude but that which excludeth Free Gift and Grace and not that which suboâ—dinately obeyeth Grace and doth suppose it 7. What then Israel hath not obtained that which he seeketh for But the election hath obtained it and the rest were blinded 7. The whole Nation of the Jews have not obtained deliverance by the Messiah though they sought and hoped and waited for him But God's Elect ones have obtained it and the rest miss of it because their Sin and Prejudice blindeth them 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear until this day 8. As it is written Isa 29.10 Because they would not obey the Spirit of God that would have awakened and enlightned them God hath justly given them up to the seduction of the Spirit of Slumber Stupidity and Blindness from whence it is no wonder that they see not and hear not to this day being deprived of his Spirits Illumination 9. And David saith Let their table be made a snare and a trap and a stumbling-block and a recompence unto them 10. Let their eyes be darkned that they may not see and bow down their back alway 9 10. And David Prophetically prayed for such Judgments on the obstinate Enemies of the Just that for a Recompence of their Malice God would turn their Comforts into Punishments and forsake them saying c. 11. I say then Have they stumbled that they should fall God forbid But rather through their fall salvation is come unto the Gentiles for to provoke them to jealousie 11. But what Are they utterly forsaken and cast off And had God no better End herein than their Destruction No such thing But the greater part were permitted justly to drive away the Gospel from them to the Gentiles that these being converted might after occasion their Conversion in the Universal Church 12. Now if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulness 12. And if the Gentiles have been so great Gainers by occasion of the Sin and Fall of the Jews how much more when they shall become Christians will they add to the Glory and Greatness of the Catholick Christian Church 13. For I speak to you Gentiles inasmuch as I am the apostle of the Gentiles I magnifie my office 13. I speak this to my own and the Gentiles comfort as their Apostle as well as for the Jews as improving and glorying in that my Office that the Case of the Jews is not wholly desperate 14. If by any means I may provoke to emulation them which are my flesh and might save some of them 14. And that by glorying in your Faith and hoping yet for their Conversion I might provoke them to emulation and win and save more of them 15. For if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead 15. For if the Gentiles have received the Gospel and so are reconciled to God by occasion of the Jews expelling it what a blessed State will the Church be in and what a Mercy like a Resurrection will it be to the Jews when they shall come into the Catholick Church 16. For if the first-fruit be holy the lump is also holy and if the root be holy so are the branches 16. For if God hath accepted those Jews that are Believers who are the whole Nation but as the First-fruits to the Lump he will accordingly accept the Nation when they come into Christ as we have done And as he accepted Abraham and their believing Ancestors he will also accept them And if those Apostles be honoured of God as Holy who from them are sent with the Gospel into the World so shall the broken Branches be when they are restored 17. And if some of the branches be broken off and thou being a wild olive-tree wert graffed in amongst them and with them partakest of the root and fatness of the olive-tree 18. Boast not against the branches but if thou boast thou bearest not the root but the root thee 17 18. The Catholick Church I compare to an Olive-tree The Covenant of Peculiarity is their Constituting Charter It was made first with Abraham the Father of the Jews and next of all the Faithful It was sent to all the World by Apostles from Judeâ— These two are the Root the Jews and Gentiles are Branches The Jews are the first Branches and the Gentiles the Branches of a wild Olive here
crucified unto the Jews a stumbling-block and unto the Greeks foolishness 24. But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God 22 23 24. For besides all the Miracles and Resurrection of Christ the Jews require some Sign from Heaven to prove to them that Christ was sent from God And the Greeks look for eminent Learning to prove it some eminent Learning in Philosophy Logick or Oratory But we that convert and save the World do it by preaching Salvation by a Crucified Christ though it be to the Jews a Scandal which they cannot receive and to Gentiles seeming Folly But to them that are converted and saved by it Christ is the Power and the Wisdom of God 25. Because the foolishness of God is wiser then men and the weakness of God is stronger then men 25. For that of God which Men count Foolishness and Weakness and deride doth overcome their pretended Wisdom and Strength and do that which they cannot do and proveth them to be but Folly and Weakness 26 For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called 26. As Christianity is the true Wisdom you see by experience that not many Learned Men or Great Men that rule in the World or Noble Men that abound in Wealth Pleasures and Honour become Christians 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are 29. That no flesh should glory in his presence 27 28 29. But it pleaseth God to chuse that which the World counts Foolish and Weak and Base to confound shame and overcome that which is accounted by them Wise and Mighty and Honourable and the things which they despise God will use and honour yea by that which seemeth nothing to them or which yet is not in being to vanquish those which seem great and real to them that so the Pride of Man may be shamed and the Impotency of Man man fested and all Flesh may be humbled and driven from their Self-confidence and none may glory of any thing of his own against his Glory 30 31. But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption That according as it is written He that glorieth let him glory in the Lord. 30 31. But it is by his Power and Work that you are made Christians united to Christ who of God is made to us the Object and Teacher of the truest Wisdom To know him and to be taught by him the Great things of Salvation excelleth all the Heathen Philosophy He is made of God our Righteousness the Merits of his perfect Righteousness procuring our free Pardon and Adoption which our Works could not do He is made our Sanctification we being purified by vertue of his Sacrifice and by his Spirit and by him separated as a Peculiar People to God And by him it is that we have Redemption and Deliverance from Sin and Satan and the Law and Death and Hell That as it is written God and not Man may be all our Glorying and Trust ANNOTATIONS THis Chapter doth so plainly describe the same sort of Wise Men that are described Rom. 1. and several other such Places and yet is confessedly meant of the Heathen Philosophers and Learned and Great Men including the Jewish Scribes and therefore confuteth the misapplication of many such Texts to the Gnosticks only CHAP. II. 1. ANd I brethren when I came to you came not with excellency of speech or of wisdom declaring unto you the testimony of God 1. Accordingly I my self being sent by Christ to preach to the World did not come to you with the admired Philosophy and Oratory of the World in declaring the Gospel-Mystery and Gods Attestation of it 2. For I determined not to know any thing among you save Jesus Christ and him crucified 2. For I resolved to make no Ostentation of any other Learning and to teach you no other than the Knowledge of a Crucified Christ in an humble manner preached 3. And I was with you in weakness and in fear and in much trembling 3. And accordingly I was humbled among you by Persecutions and Abuse and continual Dangers and Sufferings in conformity to the Cross of Christ which I preached 4. And my speech and my preaching was not with enticing words of mans wisdom but in demonstration of the spirit and of power 4. And my manner of preaching was not by the witty Insinuations of Artificial Learning Oratory or Logick but so as did demonstrate the supernatural Gift of the Spirit of God and in the Power thereof manifested by Miracles and Success 5. That your faith should not stand in the wisdom of men but in the power of God 5. That your Faith the Effect which will be like its Cause and Motives might not be meerly Humane founded on and resolved into the Art of the Speaker but Divine grounded on and resolved into the Evidence of Divine Revelation and Authority 6. Howbeit we speak wisdom among them that are perfect yet not the wisdom of this world nor of the princes of this world that come to nought 6. Yet we are not without useful Learning and sublimity and accurateness of Speech but use such with those that are knowing and capable of it But not the vain and frothy Learning which is now most applauded in the World by Men of Name and Power which perisheth as a Bubble and saveth not them that have it 7. But we speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world unto our glory 7. But we speak the Mystery of Redemption the Product and Discovery of the Wisdom of God which hath been kept in much darkness and little known but ordained before the World was to be opened in the fulness of time to our Glory 8. Which none of the princes of this world knew For had they known it they would not have crucified the Lord of glory 8. Which none of the Rulers of this Age of the World knew else they had not crucified Christ c. 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 9. For the great Gifts of Gods Grace decreed and prepared for all that love him are such as Man seeth not and hardly believeth and cannot comprehend As it is written Eye hath not seen c. 10. But God hath revealed them unto us by his spirit for the spirit searcheth all things yea the deep things of God 10. But God by his Spirit hath revealed
he hath raised Christ which would be a most heinous crime 16. For if the dead rise not then is not Christ raised 17 And if Christ be not raised your faith is vain ye are yet in your sins 16 17. If the dead rise not and Christ rose not what hope have you of Salvation from sin and death 18. Then they also which are fallen asleep in Christ are perished 18. Then dead Christians are perished that is If their Souls live not when the Body is dissolved their Souls perish and if the body rise not that perisheth for ever and the Martyrs would be great losers and martyrdom folly 19. If in this life onely we have hope in Christ we are of all men most miserable 19. And if there be no resurrection or life after this but our hope of benefit by Christ were only in the things and time of this present life none were so miserable as Christians who must forsake all even life it sâ—lf for Christ Note That the thing denied by the Hereticks was not only the resurrection of the body but also all life after this for Soul or Body And so the Apostle joyneth the confutation of both under the name of Resurrection 20. But now is Christ risen from the dead and become the first-fruits of them that slept 20. But we have full proof even from sense that Christ is risen and therefore as the first-fruits consecrate the whole so Christs Resurrection being to purchase ours doth prove to our comfort that the dead shall rise 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all die even so in Christ shall all be made alive 21 22. For as by Man came death Corporal as well as Spiritual and Eternal by Man also came our deliverance by a Resurrection For as by Adam's sin the sentence of death came on all his posterity as â—â—ch so all that are in Christ shall by him be delivered to everlasting happy life Note That the Resurrection of all Men good and bad is an effect of Christs death and resurrection antecedently to differencing Grace as appeareth John 5.24 25 c. But that it proveth a Resurrection to condemnation is consequently caused by Mens sin and the Apostle here speaketh of the Elects Resurrection to felicity 23. But every man in his own order Christ the first-fruits afterward they that are Christs at his coming 23. But Christ the cause of our Resurrection must rise before us and all Christians at his coming 24. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power 24. Then cometh the end of his acquired Mediatorial Kingdom when he shall have reduced us perfectly to God his Father and we shall need his reducing healing Government no more and so God shall govern us in the state of perfect innocency and Christ shall have put down all Rebelling Powers Authority and Rule Note This is a sad intimation that so much of Rule Authority and Power as is here called All will be against Christ 25. For he must reign till he hath put all enemies under his feet 25. For these Powers now mentioned being Enemies to Christ he must reign till they are all subdued 26. The last enemy that shall be destroyed is death 26. By Enemies I mean all that resist his saving works And of these death is the last 27. For he hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him 27. Only God is evidentâ—y excepted who is he that thus puts all things under him 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all 28. When Christ hath subdued all that opposeth his saving mediatorial work Christ as a Creature shall be for ever himself subject to the Deity and shall give up his recovering work tho still it will be our Glory to see his Glory So that the pure blessed Deity will be the felicity of Saints and be all in all 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead 29. And if the dead rise not to what purpose do we in Baptism profess our belief of the Resurrection and resign our Bodies a living Sacrifice to die when Christ requireth it and this in hope of a resurrection signified by our rising from under the Water 30 31. And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily 30 31. What folly were it in us Christians to choose a Religion and course of life for which we are in continual danger from the malignant World I protest by the joy which I have in your Christianity that I live continually a dying life that is in daily sufferings and danger of death and preparation for it 32. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not let us eat and drink for to morrow we die 32. If as Men Combat one with another I was put at Ephesus to strive with Beasts or Beasts in the shape of Men what get I by such hazzards and sufferings if there be no life to come Then it will follow that those sensual fools are the Wise Men who say Let us eat and drink and take pleasure to the Flesh while we may for we shall shortly die 33. Be not deceived Evil communications corrupt good manners 33. Let not such evil Principles and Proverbs and talk deceive you Ill words deceive many and draw to ill Deeds and Conversations 34. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 34. Such lewd opinions shew that mens Reasons and Consciences are in a sleep and stupidity awake them and they will lead you from sin to righteousness By this it appeareth that some among you that call themselves Christians have not yet the true knowledge of God and his Will which I say to humble you by shame 35. But some man will say How are the dead raised up and with what body do they come 35. But some of you may the hardlier believe the Resurrection because they cannot tell how the dead are raised and with what body they shall rise 36. Thou fool that which thou sowest is not quickened except it die 36. This is the Objection of a Fool For in sowing though a Seed truly dead be unfruitful yet the Seed is buried and by a sort of Rotting or Corruption seemeth as dead before it spring up unto Fruit. 37. And that which thou sowest thou sowest not that body
fellow-souldier but your messenger and he that ministred to my wants 25. But I thought good to send you back Epaphroditus who is my Brother and Fellow-labourer and Messenger who from you supplied my wants 26. For he longed after you all and was full of heaviness because that ye had heard that he had been sick 26. He longed to be with you and comfort you by the sight of his health hearing that his sickness made you sad 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow 27. He was nigâ— to death but God in mercy to him and me recovered him not adding his death to my affliction 28. I sent him therefore the more carefully that when ye see him again ye may rejoyce and that I may be the less sorrowful 28. Note That Mercys restored after Danger affect us more than those continued in Prosperity 29. Receive him therefore in the Lord with all gladness and hold such in reputation 30. Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service toward me 29 30. Receive him gladly as returned to you by God and account such honourable for it was for the work of Christ that he willingly hazarded his Life by his Travels and labour to be serviceable to me as your Messenger in your stead CHAP. III. 1. FInally my brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe 1. Finally Brethren serve God with joyful hearts That I write to you the same things which I have formerly taught you and warned you of is not through sloth of cowardise in me but for your own safety as fittest for you 2. Beware of dogs beware of evil workers beware of the concision 2. To wit that you take heed of the worrying hurtful sort of Men who live in wickedness and calling themselves the Circumcision are indeed the Concision that cut and rend the Churches 3. For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh 3. For we are the Children of Circumcised Abraham who worship God in Spirit and Truth and have no confidence in Fleshly Priviledges or Carnal Ceremonious Jewish Worship 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he might trust in the flesh I more 4. Though if Judaism were matter of trust or boasting I have more such cause than any of them 5. Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the law a Pharisee 6. Concerning zeal persecuting the church touching the righteousness which is in the law blameless 5 6. I was Circumcised as the Law required I was an Israelite a Benjamite an Hebrew a Pharisee the strictest Sect in Religion not cold in Religion but a zealous persecutor of the Church which I thought had been against it And as to the outward observance of the Law of Moses I seemed to Men so just and harmless that none accused me 7. But what things were gain to me those I counted loss for Christ 7. But I willingly disclaim all confidence in these and reject all as loss that would keep me from Christ 8. Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ 8 9. Yea I reject all as loss and hurtful to me which stand against the excellency of the knowledge of Christ for whom I have readily suffered the loss of all things and count them but as Dung in order to my part in Christ and that I may be found in him 9. And be found in him not having mine own righteousness which is of the law but that which is through the faith of Christ the righteousness which is of God by faith 9. Not having and trusting not in that Righteousness which consisteth in keeping the Law of Moses which is of my own Works and I accounted formerly to be my justifying Righteousness but that which is of Faith in Christ even the Righteousness which is of Gods free Gift by believing acceptance of his purchased and offered Grace 10. That I may know him and the power of his resurrection and the fellowship of his suffering being made conformable unto his death 10. By which I shall gain the knowledge of Christ and of the great Mystery of Salvation by him and the powerful work of his Grace and quickening Spirit and preserving Providence answering in his Members that power that raised him from the Dead and a Communion with him in sufferings by which I shall be made conformable to him as Crucified for our sins and thus in all be made as a Member suitable to him that is my Head 11. If by any means I might attain unto the resurrection of the dead 11. In hope that by all these means and methods which I account not too dear I may at last attain that blessed perfection in which I shall be also like him as he is now risen from the Dead and glorified in the state of Immortality 12. Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus 12. Not that I have already attained this Conformity to my Glorified Lord or were already perfect by reaching all that I pursue But I run as for this Prize and earnestly strive that at last I may lay hold on and attain the state of Glory to bring me to which Jesus Christ did elect redeem and call me to himself 13. Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those things which are before 14. I press toward the mark for the prize of the high calling of God in Christ Jesus 13 14. I know I have not yet attained the end that I ran for even glorious Perfection But this I do not minding the things of the World which I have forsaken but neglecting and forgetting them and with all my might and diligence striving towards the things which are before I press or hasten towards the Mark for that glorious Crown and Prize for obtaining whereof the high Calling of God by Jesus Christ hath encouraged me to seek and hope 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you 15. And let all that are sound and sincere Christians holding these things that are necessary to Salvation be thus minded and with joint endeavour confessing our Defects
the Tenders of Free Mercy and Salvation to Jews and Gentiles nor keep his Elect and Faithful Flock from that Heavenly Glory where Angels and Saints shall be One Blessed Society united in Love to God and each other 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled 21. And you who were not onely as all others originally guilty as the Seed of Adam but also of the Race and Society of Gentiles by your wicked Works estranged from God and out of the way of his saving Grace and Enemies to it and him yet now hath he reconciled by Christ and taken you for his Children 22. In the body of his flesh through death to present you holy and unblameable and unreprovable in his sight 22. By giving up his Body of Flesh to death as a Propitiatory Sacrifice and by justifying and sanctifying you to present you holy and blameless and justified at last before him 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the gospel which ye have heard and which was preached to every creature which is under heaven whereof I Paul am made a minister 23. I say you shall be thus perfected at last if you prove sound confirmed Christians continuing in the Faith grounded and setled and by no Temptation be ever turned from the Hope which Christ hath given you in his Gospel which by Christs Commission we preach to all Men in this lower World which is already happily begun the Church being no more confined to Jews but gathered out of all the Earth to which Work Christ hath Commissioned me who am labouring therein Note That how true soever it be that sound Believers shall be finally justified in Judgment and glorified the Promise giveth them Right to it but on Condition of Perseverance and God useth Conditional Promises to engage us rationally to our Duty and as a Means to accomplish his Absolute Decrees 24. Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 24. And I rejoyce that God honoureth me to suffer for his Church in so excellent a Work For it is by the Cross or Suffering that God will bring the Church to Glory And as Christ hath perfectly done his own part as the onely Propitiating Sacrifice so I with the rest of his Members must undergo and make up the rest even for the same Churches sake for which he died though not as a Mediator to reconcile God and Man as he was 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God 25. Of which Church I am made a Servant by Gods appointment and commission given me for you as well as for others that I may fully divulge the Word of God 26. Even the mystery which hath been hid from ages and from generations but now is made manifest to his saints 26. The great Mystery of Redemption God manifested in the Flesh as the Head and Saviour of the Church which though not wholly yet comparatively hath been hid from Jews under dark Types as well as more from Gentiles by greater Darkness in all fore-going Ages But now is plainlier made known to Gods Saints 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory 27. To whom God of his good Pleasure would specially make known the Riches and Glory of this Mystery of Calling the whole World of Gentiles The Sum of it is Christ among you and in you purchasing giving and assuring to you the Heavenly Glory for which he hath commanded you joyfully to hope Christ the Way Glory the End 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus 28. To preach this Christ is the Work of our Office warning and teaching every Man as we have opportunity neglecting none of any Rank in all the saving Wisdom of the Gospel that we may present as many as possible perfect to Salvation 29. Whereunto I also labour striving according to his working which worketh in me mightily 29. In this Labour I am employed in which with diligence I strive according to the Grace of him that called me which wrought in me or worketh by me in Power confirming my Ministry by Miracles and Success as well as qualifying me for it CHAP. II. 1. FOr I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh 1. Conflict by Prayer and Care and Study to do them good Note Good Men long for the Good of them whom they never saw 2. That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ 2. That they may grow up to a State of Joy by holy Union and Communion in Love and to be yet richer and happier in the full and assured understanding and acknowledgment of the Mystery of God's Love and of Christs Grace in the Promises Prefigurations and Performance of our Redemption 3. In whom are hid all the treasures of wisdom and knowledge 3. Though it be not discerned by carnal Men who search more after other Knowledge in the World the depth excellency and benefit of all true Wisdom and Knowledge are comprised in the Knowledge of God manifested in Christ This is the true Philosophy in comparison of which all other is Vanity and Folly 4. And this I say lest any man should beguile you with enticing words 4. I tell you this lest any delude you by the specious ostentation of any other sort of Knowledge called Philosophy or Oracular or Enthusiastical or Pharisaical Tradition as if it were somewhat more excellent than the Knowledge of Christ 5. For though I be absent in the flesh yet am I with you in the Spirit joying and beholding your order and the stedfastness of your faith in Christ 5. For though I see you not I am in the Spirit as if I was present with you affected with Joy to hear of your Order and stedfastness of Faith but yet I know where your danger lieth 6. As ye have therefore received Christ Jesus the Lord so walk ye in him 6. Let it then be your care to hold fast and practise the Gospel of Christ as you have already received him and his Word and turn not to any other way 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving 7. As growing downwards in the Roots is necessary to Trees for stedfastness and
for us which thence he will bestow 13. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 13. If these be by Divine Institution effectual against corporal Legal uncleanness by a ceremonial Sanctification the figure of the spiritual 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God 14. Most certainly then shall the Blood of Christ who by the Eternal Spirit offered himself Soul and Body a spotless Sacrifice to God the Soveraign Righteous Judge to cleanse Soul and Conscience from the power and guilt of dead works which signifie a death in sin and tend to death for sin to serve the Living God who will accept us to an Everlasting Life Note By the Eternal Spirit by which Christ offered himself some Expositors understand Christ's Immortal Soul voluntarily resigning his Life 2. Others understand the Holy Ghost the Third Person in the Trinity by whom Christ is said to be conceived and to do his Miracles 3. Others understand his own Divine Nature as the Second Person It 's hard to be sure which is meant but it is of no great moment seeing it is certain that indeed he did it by all these three There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ which they think by Eternal Emanation cometh from the Deity united to it which they make a middle Third Nature in Christ and in which they suppose it is that as a Creature he is advanced above all Angels because they take Angels and Men to to be specie distinct and that if Humane Nature must be set above Angels in it self it must thereby change its species and be no more humane But to be wise to sobriety in such Mysteries is safe and not to presume 15. And for this cause he is the mediatour of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance 15. And for this cause Christ became Mediator between God and Man to procure seal and promulgate the New Covenant or Law of Grace that his death doing that which no other Sacrifice could do in expiation of the Jews sins committed under the Mosaical Covenant as well as of the rest of the World they which are by his call made sound Believers might by promise be secured of the Eternal Inheritance and possessed of it in due time 16. For where a testament is there must also of necessity be the death of the testatour 17. For a testament is of force after men are dead otherwise it is of no strength at all whilest the testatour liveth 16 17. And Christ being by his Sponsion to be a Sacrifice his Donation doth presuppose his Purchase and thence his Covenant hath also the nature of a Testament which supposeth the death of the Testator and is not of efficacy till then to give full right to what he bequeatheth Note That the eminent Evangelical Kingdom of the Mediator in its last full Edition called the Kingdom of Christ and of Heaven distinct from the obscure state of Promise before Christ's Incarnation began at Christ's Resurrection Ascension and sending of the eminent Gift of the Holy Ghost and was but as an Embrio before 18. Whereupon neither the first testament was dedicated without bloud 18. Therefore the first as figurative of the second was consecrated and sealed in blood 19. For when Moses had spoken every precept to all the people according to the law he took the bloud of calves and of goats with water and scarlet wool and hyssop and sprinkled both the Book and all the people 20. Saying This is the bloud of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with bloud both the tabernacle and all the vessels of the ministry 22. And almost all things are by the law purged with bloud and without shedding of bloud is no remission 19 20 21 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ 2. The Custom of sacrificing from the Fall must arise from Divine Institution and not without it from natural Invention as some now affirm And no doubt but it is propagated among all Idolaters through the World 1. By Tradition from Adam 2. Corrupted by Devils who would be worshipped as God and to that end promote the imitation of God 3. The Papists sprinkling of Holy Water is such another corrupt imitation setting up their Ceremony instead of Gods which Christ abolished 23. It was therefore necessary that the patterns in things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these 23. These Ceremonies being ordained to prefigure and notifie things that are in Heaven and belong to Heaven it was meet that such blood should be the purifying Ceremony But the heavenly things themselves must be purchased and the Souls fitted for it purified and the Covenant consecrated by a more precious Sacrifice even the blood of the Lamb of God who taketh away the sins of the World 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 24. For it was not to officiate in a Tabernacle made by man that Christ became our High Priest but though his Sacrifice was offered on Earth it was to officiate by continued Intercession for us in the Heavens in the presence of God's Glory of which the other was but a Type 25. Nor yet that he should offer himself often as the high priest entreth into the holy place every year with blood of others 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 25 26. Note 1. Christ's once offering was sufficient It may oft be commemorated but only once done 2. It is unspeakable joy to Believers that Christ is for us as our High Priest entred into Heaven For he hath promised that we shall be with him where he is And where else now should we desire to be 3. The days of Christ here were the declining latter part of the World called the end as fifty or sixty years old is the end that is the latter part of man's Life How near then is it now to an end 1684 after 27 28. And as it is appointed unto men once to die but after this the Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation 27 28. And as it is with the common state of
as himself nor doth as he would be done by 21. Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the engrafted word which is able to save your souls 21. Also cast away all filthiness out of your thoughts affections speech and practice and all excrementitious naughtiness or that superfluity which is but provision for the flesh to satisfie its lust and with humble tractable meekness receive God's Word not only opinionatively but as the graff is taken into the tree or your food when it is digested into blood flesh thus made an innaturalized Word and so received digested it will save your Souls 22. But be ye doers of the word and not hearers only deceiving your own selves 22. But to think that bare hearing the Word will save you is but self-deceit There must be inward practice by meditation and outward practice in true obedience 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his natural face in a glass 24. For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was 23 24. An unprofitable custom of bare hearing and not doing is but like a man's looking his face in a glass who so goeth away and minds it no more or forgets it which neither feedeth nor cloatheth him nor cureth his diseases such are these customary dull Speculators 25. But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed 25. But he that well considereth the Covenant of Grace or the Gospel which is Christ's Law of Liberty or Liberation giving us deliverance from the Jewish Law and from sin and guilt and wrath and death and dwelleth in the study of it till it turn to spiritual life digested and ingraffed in him and is not a forgetful hearer but a doer of that which is required to Salvation even sound Faith Repentance sincere Obedience and Patience this man shall be blessed in so doing Note 1. They grosly deny Christ to be King which say that he hath no Law 2. His Gospel Covenant hath Precepts Rewarding Promises and Penal Threats and therefore is a proper Law 3. It giveth pardon on condition of Faith and Repentance to be performed by Divine Grace and Salvation on condition of added Obedience and Perseverance and so is a Law of Liberty Christ is the Author of Eternal Salvation to all them that obey him 4. This doing his commands which is made his imposed condition is the necessary entitling qualification for blessedness Rev. 22.14 Blessed are they that do his Commandments that they may have right to the tree of life and may enter in by the Gates into the City 26. If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vain 26. If any man among you seem to others or himself to be religious and perhaps of a higher form than others and yet bridleth not his tongue from backbiting slandering or reproaching his Brethren to render them contemptible and unlovely and from speaking ill of men without either truth or a just call this man 's sinful practice doth shew that his Religion is but ineffectual and vain and doth but serve to deceive his own heart For that which doth not save men from sin will not save them from justice 27. Pure religion and undefiled before God and the Father is this to visit the fatherless and widdows in their affliction and to keep himself unspotted from the world 27. There is great contending among Christians whose way of Religious Worship is the purest and best pleasing to God That is the pure and undefiled Religion in God's sight who is our Father which is effectual to sound practical Charity and to a pure unspotted holy life even with true Love and Liberality to relieve those that are in distress and to keep heart and life clean from the love of the World and the temptations of wicked worldly men as seeking in hope for a better World CHAP. II. 1. MY brethren have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons 1. And you that profess to believe the Glory of our Lord Jesus Christ which the poorest Christians shall partake of equally with the rich and to which all worldly glory is but vanity must not now make a great difference in the Church between rich men and the poor by a worldly respect of persons for their riches 2. For if there come unto your assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile raiment 3. And ye have respect to him that weareth the gay clothing and and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my footstool 4. Are ye not then partial in your selves and are become judges of evil thoughts 2 3 4. If in your Church-Assemblies you inordinately shew respect to men for gay cloathing as rich and set light by men that by their garb seem poor do you not shew a carnal partiality by overvaluing wealth and a Judgment misguided by evil estimation Note 1. That this speaketh not against honouring Magistrates but Riches 2. Nor against a prudent respect to the Rich so far as by their wealth they may be engaged to do more good than others 3. And I think those mistake that rather expound this of meetings of Bishops for Judicature as Dr. Hammond than other Church-Assemblies For 1. If they mean any forcing Judicatures Christians had none such there being then no Christian Magistrates that had the power of the Sword 2. And if Bishops had been like our Diocesans and so distant they could not have travelled so far as such must do to keep up ordinary Judicatures without a total deserting their chief work for their Flocks 3. And as they truly were Congregational Bishops over no more than one of our Parishes their distance between City and City was too great for this without the like omissions 4. Christians having then no Judicial Power but as Arbitrators the Contenders chose what Arbitrators they thought best 5. Their Publick Church-Government was exercised in the same Assemblies which met for Worship which therefore are liker here to be mentioned with respect to their most usual business and not the rarer 6. It is the whole Church and not the Bishops only that is here admonished 7. It is too hard a censure for such men to use as are pleading for too much honour to Bishops to suppose them so early guilty of so much partiality and carnal respect to fine cloths and riches and so much Injustice in Judging as this Doctor 's Exposition doth suppose It 's liker to be the vulgars fault 5. Hearken my beloved brethren Hath not God
obeying 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way 25. And was it not by Doing by Faith or a Faith causing Obedience that Rahab was justified 26. For as the body without the spirit is dead so faith without works is dead also 26 For as it is a dead spiritless body that cannot stir so it is a dead notional uneffectual belief that commandeth not a man's life and action It 's dead in it self and dead as to mens Justification and Salvation Annotations NOthing but mens misunderstanding the plain drift and sense of Paul's Epistles could make so many take it for a matter of great difficulty to reconcile Paul and James where there is no considerable shew of contradiction I have shewed the scope and sense of Paul before the Epistle to the Romans 1. That his arguing is to prove that it is not the Law of Moses that can justifie any man as a meer doer of it nor any works at all in commutative Justice making the reward to be of debt for the value of the works and not of free grace but that Justification must needs be of Gods free gift and therefore by the Merits of our Redeemer and therefore that a fiducial accepting practical Belief of Gods free Gift Covenant or Promise of Grace and Glory for in and with Christ is the condition on our part to be performed by his Grace which is our Moral Qualification or receptive disposition on which God by his Covenant giveth us right to the foresaid free Gifts Christs Grace and Glory This Faith Paul never described by some one single Physical act of the Soul but as a Moral act of the man as we use the Word in humane converse As if one say if you will trust me as your Physician I will cure you if you take me for your Tutor I will teach you Here to trust or take him signifieth a consenting trust to be medicined and to be taught by such a one If one say to a condemned Beggar trust me and I will give thee a Lord-ship in a Foreign Land it signifieth a trust consenting practically to go with him and trust his Convoy and forsake his own Country And James never questioned this Doctrine But some Vain Men as James calls them misunderstand this and spin us out a Web of their own Vanity feign it to be Paul's Doctrine 1. They say that Paul by Faith meaneth not Faith by which we are said to be justified but only Christ who doubtless is a chief object of that Faith 2. That God the Father or the Holy Ghost are none of the object of Faith as it is justifying 3. That it is not Christ himself as Prophet or King but only as Priest that is this object 4. That it is not all Christs Priest-hood but only Sacrifice and Righteousness that is this object and not his Heavenly Intercession 5. that it is not Christs Sacrifice and Righteousness as meerly meritorious of our Pardon and Life but as it was paid and performed by Christ as our surety in our Legal Reputative Person and so is imputed to us as our own because done by another in our name and stead as one payeth a debt by another that was bound for him 6. That so far as Faith is here meant it is but one single Physical act of Faith in Specie and there they are utterly disagreed 1. Whether it be an act of the understanding or will or both 2. Whether one act can be the belief of many objects viz. of Christs Sacrifice Obedience Promise Pardon Heaven c. 7. Yea many say that it is but one individual act that we are justified by which no mortal man can know the individuation of the Souls acts being obscure and the objects being always many conjunct and they say that it is only our first act of Faith and that all following acts of the same species finding us justified cannot justifie us any more than works 8. They say that Faith justifieth only as an Instrumental Cause and not as a Moral qualifying receptive condition or disposition 9. They say that believing in the Father the Holy Ghost and hoping for Heaven and praying for Mercy and Repenting of Sin and Loving God and our Saviour and his Word and Saints and Thankfulness for Grace and Obedience to Christ and Patience and forsaking all for him are the works which Paul meaneth to exclude from Justification and so is Faith in Christs Righteousness as an Act but not as an Instrument 10. They are utterly disagreed whether Faith justifie by appropriating only Christs active Righteousness or also his Passive or also his Divine Righteousness and Perfection 11. They say that by Imputing Faith for Righteousness is meant that not our Faith but Christs Righteousness is Imputed in it self and not its merited effects only to be our own because we performed it by him 12. They say that it is the very Law of Innocency and Works that justifieth us as having perfectly fulfilled it in and by Christ 13. they most hold that in Christ we have both perfectly kept the Law from birth till death by imputed obedience and yet satisfied for not keeping it by his sufferings as if perfect obedience imputed could consist i th sin 14. They say that Gods corrections are no punishments because else Christs Suffering was insufficient and God should punish one sin twice 15. And that our pardon and justification is perfect as soon as we believe 16. And that no more is needful to our continued Justification than to its beginning 17. And that yet more is needful to our Salvation than to our final Justification Many such humane Inventions man's brain hath spun out and made a Doctrine of their own and called it Paul's And James having to do with carnal Gospellers that thought to be saved for being of a right Opinion and calling this Faith doth 1. Tell them that this is not that true Christian Faith which hath the promise of Justification and Salvation but that that is a powerful practical belief and trust 2. Therefore their Doing that which Faith consents and engageth them to do must justifie that Faith to be sound which must justifie them as the condition of life 3. And that therefore this Efficiency or Doing of this practical Faith is part of the condition of their Justifications and it justifieth the man himself 1. As it justifieth his Faith and so justifieth him to be a sound Believer and not an Infidel or Hypocrite 2. In that the effectual operative nature and consent to obey is essential to that Faith it self 3. In that as a Faith accepting Christ and consenting to obey him as the Author of Eternal Salvation is the condition of our first entring into a state of Life and Justification so our performance of that consent by sincere obedience and perseverance is the condition of our Justification as continued and consummate at
the Dominion of it and live in sincere and willing holy Obedience in the course of his Life may boast falsly that he is a Christian but indeed hath no true saving knowledge of Christ 7. Little children let no man deceive you he that doth righteousness is righteous even as he is righteous 7. Be not so childish as to be deceived by the vain words of any that pretend to be righteous before God on any account whatsoever while they live in Unrighteousness and predominant sin as if God would justifie the Wicked for their Opinions or Presumptions It is he that being called justified and sanctified by the Merits and Spirit of Christ doth live in a sincere Obedience to him and labours to be like him in Holiness and Love to God and Man whom God will call a righteous man and save him as such when he is Judge 8. He that committeth sin is of the devil for the devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the works of the devil 8. So far as any man sinneth so far he is of the Devil and like him and he is the Servant of the Devil in whom sin is predominant or that liveth in the love and practice of any sin not consistent with true hatred of it and Repentance and the predominant love and practice of holy Obedience And Christ will be no justifying Advocate or Judge of the Servants of the Devil though he may by making them just and holy turn them from the power of Satan to God and judge them just when he hath made them just both by Conversion and Pardon but not before For the Son of God came purposely into the World to destroy the Works of the Devil in all that he will save and not to call the Wicked Righteous 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 9. He that is truly regenerate by the Spirit is made a hater and forsaker of sin and therefore doth not live in the ruling love or practice of it nor indeed commit any sin in that degree that he is sanctified much less live in wilful gross sin for God's Word and Spirit by which he was regenerate still abide in him And it is a Contradiction to say that at once he is a holy person born of God and yet liveth in reigning sin Note Cannot Here signifieth a Hypothetical Impossibility because 't is a Contradiction and not a natural Impossibility much less Impotency for it is sinning and not forbearing sin that signifieth Impotency And the Contradiction is only on Supposition that he continue sanctified 10. In this the children of God are manifest and the children of the devil whosoever doth not righteousness is not of God neither he that loveth not his brother 10. It is not by proud Boasting nor barren Opinions that God's Children are known from the Children of the Devil but by the Image of God which Faith in Christ doth cause in his true Disciples He that doth not live in the true love and practice of Righteousness towards God and Man abhorring and avoiding Ungodliness Injustice and fleshly Lusts is no Child of God but of the Devil nor he that doth not unfeignedly love all Christians as Christians and men as men and live in Charity to them accordingly Note That wicked men are called The Children of the Devil because they are like him and do his Will And the World swarmeth with men so like to Devils in Lying Malignity and Mischiefs as maketh it easie to believe that there are Devils and a Hell 11. For this is the message that ye heard from the beginning that we should love one another 11. For this is the Message which Christ the Lord of Love did commit to us and from the first we have preached to you that Love is the very â—â—m and End of Law and Gospel 12. Not as Cain who was of that wicked one and slew his brother and wherefore slew he him because his own works were evil and his brother's righteous 12. That we be not like wicked Cain who was of the Diabolical Disposition and Practice and killed his own Brother And Why did he kill him Not for any ill desert nor for any harm that he had done him but because he was bad himself and his Works bad and his Brother 's Righteous and by difference condemned him Note Doubtless God permitted Adam's first Son to be wicked and murder his righteous Brother to shew the World what a state we are first in since the Fall by natural Pravity and that we are as such the Children of the Devil till Grace recover us and to expound the Enmity put between the Seed of the Woman and of the Serpent and to tell us what a War will be continued upon Earth from the days Cain and Abâ—l till the End and that Superiority and Cruelty will usually be against the Righteous whose Victory is mostly by patient Suffering and Death 13. Marvel not my brethren if the world hate you 13. If the ungodly Successors of Cain whose own Works are evil do hate Godliness and Conscience and hate you for them take it for no strange or unexpected thing It hath been so since Cain's days and will be so as Christ foretold 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death 14. Love being the great Work of God's Renewing Spirit on the Soul it is by Love especially to all true Christians that we know that we are changed from the Cainish corrupt state of Death into the state of holy Life Whatever else men have if they have not true love to others especially to godly Christians they are yet dead in sin Note 1. By The Brethren here is meant Christians as such Not only those of some Party in Opinion which we like nor only those that are friendly to us nor yet all men or all called Christians alike though all men must be loved as men It is to love God in man and man for his sake so far as God's Amiableness shineth in them specially to love God's Holiness in holy persons 2. It is not all Love to godly Christians as such that will prove us translated from Death to Life but to love them and God in them better than the Pleasures and Wealth of the World The cheap Love of such as wish men well but will be at no great cost or danger for any because they love their Money better is the Hypocrites Love 15. Whosoever hateth his brother is a murderer and ye know that no murderer hath eternal life abiding in him 15. Note 1. How dreadful a Sentence this is against malignant or factious Haters of Brethren 2. But the Self-deceit of murderous Hypocrites is by taking Brethren for no Brethren but as the Papists first call them Hereticks
which say they are apostles and are not and hast found them liars 2. Thy good works and great labour in the Gospel and thy patience in suffering for it are not unknown or disregarded by me And it is thy praise that thou dost not countenance nor tolerate among you the seducing Hereticks and wicked men and that those that have pretended Inspiration as sent of God thou hast tryed and rejected them as proved liars and false Apostles 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted 3. Note Chrisâ— loveth and praiseth that which is good in the Churches while he reproveth them for that which is evil 4. Nevertheless I have somewhat against thee because thou hast left thy first love 4. But for this I reprove thee that you have not that hearty servent Love to me and to one another which you had at the first and that you grow colder when you should grow better Note Even good people may fall into a more cold declining state by negligence 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick out of his place except thou repent 5. Look back on thy first Love and Works and think whether it was not then better with thee and whether thou hadst any cause to decline Return to thy first works or el se I will shortly visit thee with the heavy punishment of taking the Ministry and Gospel from thee Note 1. Declinings from former Love and Duty are displeasing to God and tend to worse 2. It is a grievous punishment to have the Gospel and Ministry taken away either by Wars Devastations Persecutions Silencing and worst by wilful Expulsion 6. But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 6. It is commendable in thee that thou hatest the deeds of the Nicolaitans for I hate them Note It is lawful to distinguish such Hereticks as are not to be tolerated in Church-Communion by the names of their Leaders But this should not be done against tolerable differences as tending to divide those that should all unite in the Christian name 2. God hateth licentious Doctrines and Deeds and so must we 3. Whence these Nicolaitans had their name is not known certainly but doubtful Tradition in History tells us that Nicholas the Deacon Act. 6. had a beautiful Wife and he was blamed as jealous of her and that thereupon he brought her forth and bid who would take her to shew that he was above all fleshly lust and that some people misunderstanding him thence took occasion to plead for the lawfulness of Fornication The Heresie of these hateful Nicolaitans lay 1. In making light of Fornication 2. And in despising the Heathens Government as if Christian Liberty lay in being from under its power 3. And in teaching that to avoid suffering men might deny Christ with the mouth while the heart denyed him not 4. And that they might eat things offered to Idols so they despised the Idol in their hearts Paul Act. 20. had before told these Ephesians that grievous Wolves should enter and devour and that of their own selves men should arise speaking perverse things to draw Disciples after them And it seems thus warned they hated the Heresies And St. John himself lived in Asia and is said to die at Ephâ—sus who no doubt would warn them and was as above Timothy 7. He that hath an ear let him hear what the Spirit saith unto the churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God 7. Let all that hear or read these words of the Spirit to the Churches set their hearts to them with regard as of great and common importance To him that in the day of Tryal and Temptation doth overcome by being true to Christ and keeping his Innocency I will give a part in everlasting Happiness signified by the Tree of Life in Paradise Note 1. Striving without overcoming in Temptation so far as to keep our uprightness and faithfulness will not save men much less lazy wishes 2. Though Faith put us at first in a state of Righteousness and Life to those that survive Perseverance and Victory are conditions of Salvation 3. It seems that the sense of the Tree of Life in Paradise Gen. 3. Is here expounded to be Everlasting Life of Blessedness with God and so in the New Jerusalem after ch 21.22 8. And unto the angel of the church in Smyrna write These things saith the First and the Last which was dead and is alive 8. Note Christ is not barely named but described by Divine Properties to awe the Church with reverence to him and to resolve them to Trust him who can deliver and reward them 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not but are the synagogue of Satan 9. I know with approbation and praise thy labour and sufferings and worldly poverty but thou art rich in grace And I know that blasphemous Sect that tempt and reproach thee who by obtruding Moses's Law on the Churches or at least seem Jews to avoid their malice do trouble the Churches against Purity Unity and Peace and are Satans Synagogue as thus doing his work 10. Fear none of those things which thou shalt suffer behold the devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten days be thou faithful unto death and I will give thee a crown of life 10. Fear not though thou must suffer and I foretel thee what thy sufferings will be But I will fully reward thee Note 1. Certainty of suffering may consist with the Conquest of cowardly fear 2. It is the Devil that imprisoneth and persecuteth Christ's Servants when his wicked Servants do it by his Temptation 3. Prisons and Persecutions are for the Tryal of the Faithful Our care therefore must be that we fall not in the Tryal 4. Ten days is a short time yet seemeth long to the flesh 5. The Crown of Life Everlasting is the sure reward of true Martyrdom and Perseverance in Tryal 11. He that hath an ear let him hear what the spirit saith unto the Churches He that overcometh shall not be hurt of the second death 11. These Warnings of the Spirit to the Chruches are recorded as of great Concernment for all It is they that overcome the Love of this Life and World even unto death if God call them to Martyrdom that shall escape that sorer second Death that after this Life will befall the Ungodly 12. And to the angel of the church in Pergamos write These things saith he which hath the sharp sword with two edges 12. To the Pastors and People of the Church of Pergamos noted by the word Angel
Christ be made the holy City or his Chief Royal Seat and there will be his Thousand years Reign on Eâ—rth Others take the Holy City to mean the Reformed Churches which shall again be assaulted by all sorts of Enemies before the day of Judgment And some take the Camp of the Saints and the Beloved City to be the seven Asian Churches to whom John wrote Whatever it be if it be past I understand not what or when it was if it be to come time must expound it In general it is sure that Enemies will oft assault the Church and God will defend it 10. And the devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever 10. When Christ hath delivered his Church from Pagan Cruelty the same Dragon or Devil will seek new Instruments to assault it from age to age and most notably at the last But he shall be conquered after all and be cast out into torment as the Pagan Powers and Deceivers were 11 And I saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them 11. Some think that this speaketh not of the day of Judgment but of the calling of the Jews And some think the meaning is that when Christ sets up the Thousand years refined Church by a Resurrection and his visible presence say some or by a holy Government and People and Deliverance from Enemies say others both the Power of Infidels Turks and Heathens which are meant by the Earth and the Corrupted Church both Papal and Greek c. meant by Heaven shall all vanish that the holy City may take place But most say it describeth the day of Judgment 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works 12. When Christ hath overcome his Churches Enemies he will judge the World and the book of their own doings and Consciences shall be opened and also Gods book of Life the Scripture or Gospel Law say some which is the Rule of Judgment or the book of Gods Decree say others in which all are enrolled that shall be saved And they shall be judged according to their works the matter of Fact being recorded in their book and the matter of right in Gods Law and the conclusion in his Decree To be judged according to their works is to be then justified or condemned as they have sincerely kept Christ's Law of Grace by which they shall be tryed or have not kept it by Faith Repentance and sincere Obedience the condition of Salvation 13. And the sea gave up her dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works 13. All that were any way dead were judged according to their works by the Law that they were under 14. And death and hell were cast into the lake of fire this is the second death 15. And whosoever was not found written in the book of life was cast into the lake of fire 14 15. And death and Hades that is Mortality shall to his Saints be by Christ for ever abolished or as some take it those wicked men that death and hell shall deliver up to Judgment shall be cast into hell fire This utter abolition or this damnation is called the second death And whosoever hath not right to Salvation by the Gospel Covenant or Law of grace and is not by God enrolled among the Heirs of Life was cast into the Lake of fire Mr. Potter and many others expound all this confidently and the two following Chapters of Christs judging and rewarding and punishing men in this Life But others as confidently of the Life to come Though this make the Text difficult it maketh no great doctrinal controversie both being commonly believed CHAP. XXI 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea 1. N. That the corrupt State of the World and the degenerate Church may be called the old heaven and earth is granted And that the Church before the End may be so reformed and blessed as that heaven and earth may be said to be new And also that fire at last shall dissolve the earth and that heaven that fell under the Curse for mans sin and there shall be no annihilation but a New Heaven and earth is plain in Peter c. But which of these is the sense of this Text is doubtful I incline most to the later that it is the new World that shall follow the conflagration and Judgment If any ask what the new earth shall be for he must take up with what God hath told us Therein shall dwell Righteousness and the Creature be delivered from the bondage of Corruption into the glorious liberty of the Soas of God and all things shall be restored Whether we shall then dwell on Earth or only a new made Generation is not so clear But the Jerusalem now in Heaven consisteth of Spirits And this must come down from Heaven and these Spirits must be again at the Resurrection embodyed And do not new bodies suit with a new Earth as Spirits with Heaven Obj. This will be to our loss Ans No God will dwell with man and be no Stranger to us then in Heaven Heaven and Earth will not be separated as now As our bodies will be no Clog to the Souls but Spiritual incorruptible bodies so Earth will be made suitable to them It s no diminution to the Glory of the Sun to shine on bodies no nor of God to Vouchsafe them his influence 2. And I John saw the holy city new Jerusalem coming down from God out of heaven prepared as a bride adorned for her husband 2. Not new created Souls but immortal Souls coming down with Christ say some before the day of Judgment say others after Many Texts seem to place it here and not in Heaven only after the Resurrection This is the Life of Preparation on our part but Souls in Heaven are further prepared by Christ 3. And I heard a great voice out of heaven saying Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 3. Wherever the place be Gods presence in glory wlll make it a Heaven to us But if it did speak only of an advancement by holy Reformation and Peace on Earth it would be so far like to Heaven 4. And God shall wipe away all tears from their eyes and there shall be no more death