Extremities even at Death and to Eternity of Blessedness seeing he ever liveth by his Intercession to finish his saving Work for all that come by him to God◠Friends dye and all Worldly Helps may fail but Christ will never dye 26. For such an high priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens 26. For our Condition required such an High Priest who is holy free from doing ill or suffering any more from any Enemies clean from all sin of his own and is separated from the Condition of sinful Man that dwells on Earth 27. Who needeth not daily as those high priests to offer up sacrifice first for his own sin and then for the peoples for this he did once when he offered up himself 27. Who had no sin of his own as the High Priests had and therefore for his own sin he needed not to offer any Sacrifice though he did it to perfect his undertaken Work for us Nor needed he offer often for the sins of the people for his once offering up himself was a sufficient Expiatory Sacrifice 28. For the law maketh men high priests which have infirmity but the word of the oath which was since the law maketh the Son who is consecrated for evermore 28. For the Law had none to make High Priests of but mortal Sinners but the Word of the Oath Psal 110. which was since the making of the Law maketh the Son of God High Priest who is holy sinless immortal and consecrated to an everlasting Priesthood CHAP. VIII 1. NOw of the things which we have spoken this is the sum we have such an high priest who is set on the right hand of the throne of the majesty in the heavens 2. A minister of the sanctuary and of the true tabernacle which the Lord pitched and not man 1. The sum of all that 's said is this We have such an High Priest who is advanced to the highest honour and power in Glory called God's Throne of Majesty in the Heavens As Man a Minister indeed or the prime Administrator but it is of the true and heavenly Sanctuary and Tabernacle not like that which was made by Man but which the Lord hath made for the glorifying of himself in his glorified Saints with Christ where we shall in presence worship him for ever 3. For every high priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat to offer 3. And he were no High Priest if he had nothing as Gift or Sacrifice to offer 4. For if he were on earth he should not be a priest seeing that there are priests that offer gifts according to the law 4. And if he were on Earth he should not be a Priest according to the Law because there are such already and it was entailed on the Line of Aaron And Christ's Sacrifice when he was on Earth was not according to the Law but supralegal 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount 5. And the Levitical Priesthood on Earth was made to perform those Administrations which are but shadows of the heavenly things having some notifying and instructing resemblance to them as figurative which God darkly intimated to Moses when he charged him to make the Tabernacle in the Wilderness according to the pattern which he had seen in the Mount So that the earthly Tabernacle and Worship is but a figure or shadow of the Heavenly 6. But now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises 6. But Christ's Priestly Ministry is more excellent as he is the Mediator of a better Covenant than the meer Law of Moses was Though the Promise that went before and with the Law was an obscure Gospel It is better as having better Promises even clearer and fuller and more confirmed by God's Oath and Seal and Earnest It hath Promises of fuller Pardon greater Grace and Priviledges and surer and greater Glory Note That both the Mosaical and the Christian are named in Scripture both a Law and a Covenant for they have the same parts viz. Precepts Promises and Threats and Obedience must be consented to As proposed by God with his Antecedent Mercy it is a Law and a proposed Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As consented to by Man it is a Law accepted by Subjects and a mutual Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius his Preface to Annotations on the New Testament of the Names 7. For if that first covenant had been faultless then should no place have been sought for the second 7. For if the first Covenant had been perfect God would not have made the second better Note 1. That it is not sinful Faultiness but such Imperfection as the beginnings of Art and Nature have compared with the Perfection that is here meant 2. It is not here called the First Covenant as if no other had gone before it for there was a former with Adam Noah Abraham but as it is the first of these two And it was a Covenant of Peculiarity distinct from the common one and the Promise 8. For finding fault with them he saith Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. 8 9. For he intimateth the defect of the Mosaical Covenant when he saith Behold the days come c. I will make with them a new Covenant of greater and surer Mercy for the former they quickly forsook and I forsook them 10. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people 10. But this is my new Covenant which I will make with all Abraham's believing Seed I will sanctifie them by my Spirit and thereby give them a saving knowledge and love of all my necessary Laws and their Duties as if they were written in their minds and hearts and I will be to them a God which is their All and will love and cherish them as my peculiar people Note That this Promise is not made to Israel as a peculiar political Body for their Policy was to be dissolved but as a part of the Catholick Church which are Abraham's believing Seed 2. Therefore it being supposed that it is to Believers
baskets of fraqments took ye up and they said Seven 21. And he said to them How is it that ye do not understand 18. N. It is a great sin to have a power of understanding and considering and not to use it 2. And a great sin quickly to forget Miracles or marvellous providences and to fall into new distrustful reasonings in our next wants 22. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch him 23. And he took the blind man by the hand and led him out of the town and when he had spit on his eyes and put his hands upon him he asked him if he saw ought 24. And he looked up and said I see men as trees walking 24. c. I discern not Men from Trees by their shape but suppose them men because they walk 25. After that he put his hands again on his eyes and made him look up and he was restored and saw every man clearly 26. And he sent him away to his house saying Neither go into the town nor tell it to any man in the town 25 26. To avoid ostentation and envy 27. And Jesus went out and his disciples into the towns of Cesarea Philippi and by the way he asked his disciples saying to them Whom do men say that I am 27. Not but that he knew but his question was to occasion their confession 28. And they answered John the Baptist but some say Elias and others One of the Prophets 29. And he said to them But whom say ye that I am and Peter answered and saith to him Thou art the Christ 30. And he charged them that they should tell no man of him 29. Men were to discern who he was by his works and he would not have it commonly proclaimed till his Resurection and Spirit had compleated those works and evidences by which it was to be proved 31. And he began to teach them that the Son of man must suffer many things and be rejected of the elders and of the chief priests and scribes and be killed and after three days rise again 32. And he spake that saying openly and Peter took him and began to rebuke him 33. But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men N. 1. Christ made them know that he designed not a Worldly Kingdom when he tells them of his deâ—tâ— and resurrection 2. Peter in his fleshly wisdom thought Christ was not so wise as he No wonder if Novices now think themselves wiser than their wisest teachers and specially if such are censured as imprudent for not avoiding suffering 3. Even a Peter by such carnal wisdom may so far serve Satan as to deserve so sharp a rebuke as to be called a Satan 4. Savouring the things of men and flesh more than of God is the great sin that we are all in danger of and deserveth sharp rebuke 34. And when he had called the people unto him with his disciples also he said to them Whosoever will come after me let him deny himself and take up his cross and follow me 35. For whosoever will save his life shall lose it but whosoever shall lose his life for my sake and the gospels the same shall save it 34. This case of Peter occasioned Christ to call off all his Disciples from worldly expectations and to tell them what they must trust to and that they are no Disciples for him if they cannot trust him with their lives and if they believe not that they shall gain more by him than their lives are worth N. To deny a mans self is to forsake his life rather than forsake Christ As to deny Christ was to forsake him to save life or any thing else He that will save his life by denying Christ shall lose it and his salvation And he that denieth his life for Christ and the hope of Salvation shall save it for ever 36. For what shall it profit a man if he shall gain the whole world and lose his own soul 37. Or what shall a man give in exchange for his soul 36. How poor a price is all the profit and pleasure of this life to hire a man by sin to lose his salvation or what can make up that mans loss N. And will pride revenge gluttony drunkenness or fornication then make him a saver that loseth his soul by them or will preferment Lordship and pomp and power recompence him 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father and the holy angels 38. If men be so far ashamed of a crucified a scorned a persecuted Christ as to deny him to escape shame or suffering a glorified Christ in Judgment before Angels and Men will disown them and say I know you not It is not a Popedom or a Cardinalship nor a Lordship that nominal Christians are ashamed of but it is poor persecuted Christianity CHAP. IX 1. ANd he said Verily I say to you there be some of them that stand here who shall not taste of death till they have seen the kingdom of God come with power 1. Till they see a glimpse of that glorious or powerful appearance of the King of the Church in which he shall come at the last 2. And after six days Jesus took with him Peter and James and John and leadeth them up into an high mountain apart by themselves and he was transfigured before them 3. And his raiment became shining exceeding white as snow so as no fuller on earth can white them 4. And there appeared to them Elias with Moses and they were talking with Jesus 5. And Peter answered and said to Jesus Master it is good for us to be here let us make three tabernacles one for thee and one for Moses and one for Elias 6. For he wist not what to say for they were sore afraid 2. This was the performance of the fore-going Promise See on Matt. 17. Note For Glorified Saints from Heaven to wait on Christ in his own splendor was a glympse resembling his Last Coming 2. If the sight of Christ Moses and Elias in glorious Splendor made the Three Apostles through the strangeness of it sore afraid no wonder if even the thought of what we shall see after Death possess us with dread though it be our hope and joy 7. And there was a cloud that overshaddowed them and a voice came out of the cloud saying This is my beloved Son hear him 7. Hear and obey him as the chief Messenger of my will of whom I give you this Testimony from Heaven 8. And suddenly when they had looked round about they saw no man any more save Jesus onely with themselves 9. And as they came down
Nations are joyned in happiness or misery hereafter as rewarded in the relations in which they did good or evil 24. And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame 24. Note 1. The Parable speaketh metaphorically of Souls as if they had Tongues which signified no more than they have a torment suitable to their kind 2. Voluptuous rich men would shorrly beg even for a very little and that of those whom they here despised if they could help them 3. By flame is meant a means of torment 25. But Abraham said Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 25. Thou hadst that which thou didst chuse Thou didst prefer fleshly pleasure before the hopes of Heaven and thou hast had them And Lazarus submitted to sufferings on Earth for the hopes of Heaven which he preferred and he hath now his choice Note 1. God doth not damn any man for his being rich but for being sensual and preferring self-pleasing before his Salvation Nor doth he save any for having suffered in this World but for preferring God and Heaven before prosperity and ease and for suffering to attain Salvation 2. The next life will set all straight and tell us who made the wisest choice and were indeed the happy men 26. And besides all this between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 26. Heaven and Hell may have some knowledge of each others case but no access for converse Damnation is a remediless state The damned may wish for ease and help and mercy but shall have none 27. Then he said I pray thee therefore father that thou wouldest send him to my fathers house 28. For I have five brethren that he may testifie unto them lest they also come into this place of torment 27. O send him to my Brethren on Earth to tell them what I suffer and why that they may not come hither who are yet recoverable and in a state of hope though my case be desperate Note Whether the damned retain any love to and care of their Brethren on Earth or whether this be spoken only to explain their condition here is uncertain 29. Abraham saith unto him They have Moses and the Prophets let them hear them 29. The God of Wisdom and Power hath determined of the way and means of converting men which is by his Word and Ministers and not by Messengers from the Dead If they will be saved it must be by God's appointed Means and not any other 30. And he said Nay Father Abraham but if one went unto them from the dead they will repent 30. Sure such an Apparition would convince them and affright them to Repentance 31. And he said unto him If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead 31. If it were so God will not change his way of Salvation to persuade wilful sensual sinners But it is not so for God's Word and Ministers are a more suitable means of converting sinners than a man would be from the dead God will bless his own Means And affrighting men will not renew their Natures and kindle in them a Love to God and Holiness And how little should we know whether one from the Dead were a Devil or a credible Messenger and whether he said true or false Should he dwell with us as long as Ministers do men would again despise and persecute him Should he come but once it would not equal the daily sollicitations of God's Ministers Will one from the Dead heal all Diseases with a word and raise the Dead and send down the Holy Ghost on all the Faithful and give such proof of his Truth as the Prophets and Christ and the Apostles have done Will his words have more Light and Power than God's Word hath Or would not your fleshly Brethren accuse him of scandalizing and slandering the Soul of their noble deceased Brother for telling them he is in Hell and persecute him if he were within their power Note Christians remember with thankfulness that you have a far better means for your Salvation than one from the Dead would be and use it accordingly CHAP. XVII 1. THen said he unto his disciples It is impossible but that offences will come but wo unto him through whom they come 2. It were better for him that a milstone were hanged about his neck and he cast into the sea than that he should offend one of these little ones 1 2. It is a thing that will certainly come to pass and must be expected that divers hinderances and oppositions will meet men to keep them from Faith and Holiness and that by divers sorts of persons But the sin of such hinderers is heinous tending to oppose the Gospel of Salvation and to damn Souls and woe to them that by their malignity do thus serve Satan against Christ 2. They may blindly flatter themselves by malice or false reasoning or worldly interest but their case is more miserable than if they were drowned in the depth oâ— the Sea 3. Take heed to your selves If thy brother trespass against thee rebuke him and if he repent forgive him 4. And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him 3 4. Take heed that you hinder not any man in the matters of his Salvation by persuasion example or persecution But if any man offend you by sin or injury reprove him and if he repent forgive him Note 1. The meaning is not that the mock-repentance of one that will seven times a day commit gross sins or injury and say I repent when it is notorious that he doth not should be forgiven for an hypocritical word But that True Repentance should be accepted how oft soever men offend Qu. Must we not forgive men unless they confess and repent Ans There are several degrees of forgiveness 1. We must so far forgive the impenitent as to love them as men and desire and endeavour their good without revenge 2. But we must forgive none but the penitent so far as to take them into the special Love which belongeth to Christian Friends But then it supposeth that the fault be gross sin and not an injury by tolerable Errour which he is not convinced of nor can be 5. And the apostles said unto the Lord Increase our faith 5. Seeing it is by Faith that we must do Miracles and must be saved Give us more Faith 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by
every one to be to another as himself and so made all common not by destroying Propriety but Selfishness and causing Charity And God that moved them to it knew that they were quickly to be driven from their Possessions in Judea 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladness and singleness of heart 46. In the Temple was the meeting of the multitude and from house to house they had their lesser Meetings where they did eat together and Sacramentally Communicate and all with great joy and singleness of heart Note Breaking Bread sometime signifieth common eating together and sometimes Sacramental Communicating And it is likest here to signifie both conjunct because there the Church used the Sacrament at the end of a meel and not alone as now 47. Praising God and having favour with all the people And the Lord added to the Church daily such as should be saved 47. Praising God and applauded by all or in Charity to all God dayly added to the Church new Coverts saved from unbelief and sin and to be saved by further Grace and Glory CHAP. III. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth hour 1. Note They conformed to the Jews ordinary way of choosing the Temple for a place of Prayer and choosing the common hour 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautiful to ask alms of them that entred into the Temple 3. Who seeing Peter and John about to go into the Temple asked an alms 4. And Peter fastening his eyes upon him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth Rise up and walk 2. Note 1. They that have not Money may have much better Holiness and Spiritual Riches are found most with Poverty 2. God gave this Cripple better than he asked 7. And he took him by the right hand and lift him up and immediately his feet and Ancle-bones received strength 8. And he leaping stood and walked and entred with them into the Temple walking and leaping and praising God 7. Note This and such Miracles were not at the meer will of the Aposties but when God would work them his spirit by inspiration made it known to them and put them on 9. And all the people saw him walking and praising God 10. And they knew that it was he which sat for alms at the Beautiful gate of the Temple and they were filled with wonder and amazment at that which had happened unto him 9.10 He had so long used to be there begging that they well know him and wondred at the change 11. And as the lame man which was healed held Peter and John all the People ran together unto them in the Porch that is called Solomons greatly wondring 11. The Miracle made the People crowd to gaze at them 12. And when Peter saw it he answered unto the People Ye men of Israel why marvel ye at this or why look ye so earnestly on us as though by our own power or holiness we had made this man to walk 12. After all the Miracles that Christ himself did why make you so strange a matter of this or why gaze you with wonder on us as if you thought we did it by our own Power or Holiness 13. The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him go 14. But ye denied the holy one and the just and desired a murderer to be granted unto you 15. And killed the Prince of life whom God hath raised from the dead whereof we are witnesses 13. This is the work of Jesus glorified whom ye Murdered though he was the Holy One and Just and the Lord of Life now raised to Glory 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundness in the presence of you all 16 Quest Whose Faith was it The lame man shewed no belief in Christ before he was healed Answ 1. It was by the Apostles Faith 2. And for the generating of Faith in others 17. And now brethren I wot that through ignorance ye did it as did also your Rulers 17. Note Ignorance is the Common cause of error and all sin But some mens ignorance is more willful than others and against more light and hath less excuse And so was the Rulers worse than the Peoples 18. But those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled 18. God who decreed Christs sufferings for man foretold it and permitted your sin that did it and his Prophecies and Promises of our Redemption are thus fulfilled 19. Repent ye therefore and he converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you 19 20. Repent therefore of your rejecting Jesus Christ and be Converted to true Christianity and Godliness that your sins may be forgiven and so found to your comfort when the time of Christs glorious return shall rejoyce all true believers and God shall send Jesus visibly to justifie and glorifie them whom we now Preach to you and was designed to be our Saviour 21. Whom the heaven must receive until the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began 21. Who must be in the Heavens in Glory not visible here till the great and blessed change shall come which God hath Promised by all his Prophets and sin and curse shall be taken away and the Creation shall be delivered from the bondage of Corruption into the glorious liberty of the Sons of God and there shall be a new Heaven and a new Earth in which shall dwell Righteousness Even the time of our actual full Redemption and Salvation 22. For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to pass that every Soul which will not hear that Prophet shall be destroyed from among the People 22 23. Note Though Moses immediately spake of the species of the Jewish Government by a Prophetical Theocracy that God would not Rule them by Elective or Hereditary Kings but by Prophets or Men Prophetically
Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children 25. For Hagar signifieth Mount Sinai in Arabia and prefigureth the present State of Jerusalem which is outwardly in bondage to the Romans and inwardly to their Law 26. But Jerusalem which is above is free which is the mother of us all 26. But the Jerusalem above in Heaven of which true Christians on Earth are Heirs and to which they belong by Promise Initiation and relative Union with Christ which is the Mother of us all that are Children of Promise the Gospel and Spirit coming from Heaven and our Inheritance being there is fully freed from all Bondage and so are we all initially in our Gospel-Liberty 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travailest not for the desolate hath moe children than she which hath an husband 27. For it 's written c. The Christian Church which before Christs coming was but in obscure Rudiments and after was but as a Grain of Mustardseed a little Flock shall become Catholick and be incomparably greater than was the Jewish Church Note That whereas many Expositors take Jerusalem which is above or Supernal to mean only the Church on Earth because it is caused by Grace and Revelation from Heaven and tendeth to it they causelesly give away a plain Text which proveth the Immortality of the Soul and its Felicity presently upon our Death As if Jerusalem above were but Jerusalem on Earth caused from above and so was Moses's Law and the old Jerusalem The Heavenly Society containeth the Spirits of the Just made perfect with the innumerable Company of Angels c. Heb. 12. To this we are joined in the Relation of Heirs When it is said That this shall come down with Christ at Judgment it implieth that it was with Christ in Heaven before and he hath promised that where he is there his Servants shall be also Joh. 12.26 And that some Expressions here signifie the Church on Earth is not against this for the Church on Earth is but the lower part of that in Heaven 28. Now we brethren as Isaac was are the children of promise 28. We are Children by Adoption and free Gift and of a freely-given Inheritance 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now 29. As Ishmael persecuted Isaac so now the Jews and Carnal Seed do persecute Christians the Spiritual Seed 30. Nevertheless what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman 30. But as the Scripture saith Cast out c. so the unbelieving Jews that trust to the Works of the Law for Life shall not inherit the saving Privileges of the Christian Church 31. So then brethren we are not children of the bond-woman but of the free 31. So then we that are the Children of Promise saved by Faith are not under the Bondage of the Law but delivered from Sin and Curse by Christ CHAP. V. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage 1. It is not a vain thing which Christ hath purchased for us undervalue not this Freedom and cast it not away but hold it fast and do not causelesly return to the Yoak of Jewish Bondage Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing 3. For I testifie again to every man that is circumcised that he is a debter to do the whole law 2 3. I Paul tell you That if you be crcumcised as these Men tell you must be Acts 15. that is as it binds you to Moses's Law as the Condition of Salvation you renounce the Deliverance purchased by Christ and so he will be no Saviour to you For to be so circumcised is to bind your selves under that whole Law and Covenant of Works Note That as Baptism Physically taken is but Washing and is not Baptism in the Moral sense which is a Sacramental Covenanting with Christ by that Figure just so the Physical Act of Circumcising is not Circumcision in the proper Moral sense but using it as a Covenanting Sign And as Abraham used it as a Seal of the Promise to him as a Believer it is in specie morali another thing from that used by the Carnal Jews as signing another Covenant For they used it as a Covenanting Sign that they would keep Moses's Law as the Condition of Life whereas they ought to have used it as a Seal of the Promise made to Abraham and his Seed and also to bind them sincerely to keep that Law as the Matter of their Obedience trusting to the Promise for Grace and Pardon So that Paul doth not say that the Abassines that are circumcised for other Ends or Timothy or such believing Jews as were circumcised only to win the Jews had no profit by Christ but only such as believed those that taught them Except you be circumcised and keep the Law of Moses you cannot be saved 4. Christ is become of no effect unto you whosoever of you are justified by the law ye are fallen from grace 4. What use is Christ of to you If you trust to your fulfilling the Law for Justification you renounce Justification by Grace and so are fallen from Christianity and the Covenant of Grace 5. For we through the Spirit wait for the hope of righteousness by faith 5. For the Spirit of Christ which is poured out on the Faithful causeth them to wait in hope of that Blessedness of which we are made Heirs by the Righteousness of Faith 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love 6. For in our State of Christianity as Subjects of Christs Kingdom a Man shall not be accepted and justified as circumcised or as uncircumcised though Circumcision as binding him to the Law of Works may undo him But the Qualification necessary to â—alvation is Faith working by Love that is such an effectual Belief of the future Heavenly Blessedness purchased and promised by Christ as causeth us to place our Trust and Hope on Gods Love and Christs Merits and Promise to attain it and in the sense hereof to love God and that Glory above all thiâ— World and our Neighbours sincerely as our selves 7. Ye did run well who did hinder you that ye should not obey the truth 7. You began your Race of Christianity well who hath stopped and perverted you from the Belief and Obedience of the Truth of the Gospel which you then received 8 9. This perswasion cometh not of him that calleth you A little leaven leaveneth the whole lump 8 9. This Judaizing was never taught you by me that first preached to you or by God But a few corrupted Men among
flames of Fire and Blackness and Darkness and Tempest signifying the distance of unreconciled Man from God where they heard the sound of a Trumpet and a terrible Voice of words which fear made them desire that they might hear no more 20 21. For they could not endure that which was commanded and if so much as a beast touch the mountain it shall be stoned or thrust thorow with a dart 2. And so terrible was the sight that Moses said I exceedingly fear and quake 20 21. This signified how little they could bear the things commanded And the distance and dreadfulness was such that a Beast must dye if it touched the Mountain And Moses himself as we may gather by Consequence and Tradition did fear and quake 22. But ye are come unto mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of angels 23. To the general assembly and church of the first-born which are written in heaven and to God the judge of all and to the spirits of just men made perfect 24. And to Jesus the Mediator of the new covenant and to the blood of sprinkling that speaketh better things than that of Abel 22 23 24. But the state of Relation to which ye are brought as Christians is more spiritual and sublime You are come in Faith Relation Hope and Initial Participation to that state of holy Worship which Mount Zion typified and to that blessed Church which is gathering on Earth and consummate in Heaven which Jerusalem typified and may well be called the Heavenly Jerusalem the blessed City of immortal ones dwelling with the living God And to Myriads or numberless multitudes of Angels inhabiting those vast and glorious Regions where you shall see that the number of the glorified Spirits were not few And to that advanced state of the Church in its triumphant joyful Communion which answereth a General Assembly of the Princes of the Tribes of Israel who had the honour of Primogeniture even those who are the enrolled Citizens of Heaven here they have Right and there Possession And more than all this you are come as adopted Sons to God the Judge of all and to the Spirits of the consummate or perfected just Men with whom as we are here united by one Spirit and Love into one Body so there we shall live in the perfection of this Love and Union and Communion And to our Glorified Saviour the Mediator of the New Covenant by whom it was purchased made sealed and executed and who according to the Tenor of it mediateth for us with God and from God to us And as the way hereto to the real Purification by his Sprinkled Blood which the Blood of the Passover and Sacrifices typified and which cryeth not against us as Abel's Blood did for Revenge but saveth us by satisfying Vindictive Justice This is the Society and State of the Faithful 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven 25. Therefore your Motives both of Fear and Hope being so exceeding great with your greatest care see that nâ— Temptation draw you to refuse him that is the great Teacher and Author of Salvation for if they scaped not who rejected Moses and the Law delivered by him who was but a man like us on Earth certainly we shall not scape if we turn away from God who sent his Son from Heaven and thence also speaketh to us by his Spirit 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven 27. And this word Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain 26 27. Whose Voice shook the Earth when he delivered the Law But now he hath promised once more to shake even Heaven as well as Earth Which signifieth that he will remove the things so shaken as made to be transitory in their use that the things whose designment use and nature are perpetual may remain without them that is that the Law of Moses shall be removed to make way for Grace and the corrupted form of Heaven and Earth to make way for Glory even the new Heaven and Earth that must follow 28. Wherefore we receiving a kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear 29. For our God is a consuming fire 28 29. Seeing therefore that the Gospel is the Doctrine and Gift of an unmoveable Kingdom of Christ in Glory which we receive in Right when we are true Believers and in possession at the last and so we have the strongest motives to Holiness and Perseverance let us serve God with the greater diligence and reverence that we may be meet for his Acceptance and with a Godly fear of falling off and of his Displeasure if we should prove Hypocrites or Apostates For the Gospel is not only a word of Promises but hath its Threatnings and Terrors as well as the Law against all refusing Unbelievers Hypocrites and Apostates to whom even our God so rich in Grace will yet prove a Consuming Fire CHAP. XIII 1. LEt brotherly love continue 2. Be not forgetful to entertain strangers for thereby some have entertained angels unawares 1 2. And as to to your particular Duties I subjoyn these brief Precepts of Christian Morality 1. Be sure to keep up that Special Love which Christians owe to one another notwithstanding tolerable Infirmities and Differences above the common Love which they owe to all men and avoid all that would destroy this Love 2. Shew this among other means by your Hospitality entertaining Travellers that need Entertainment For so Abraham Lot and others have entertained Angels thinking that they were men And Christ at Judgment will say I was a stranger and ye took me in Note That in those Countries Inns were not so ready as with us and Christians were most poor men not able to bear their own Charges in their Travel 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body 3. Seeing all the Members of Christ's Body must suffer if one suffer think of those that are Prisoners especially for Christ or Righteousness with such Compassion as if their Case were your own and so in all other Cases of Adversity remembring also that you are yet in a Body liable to as great Affliction 4. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge 4. Account and use Marriage as God's Institution honourably and keep the Marriage-bed undefiled But Fornicators and Adulterers God hateth and will judge 5. Let your conversation be without covetousness and be content with such things as