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
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
and so only to them then it was null to Abraham and it is of no effect to any 15. Becsuse the law worketh wrath for where no law is there is no transgression 15. Because as the Law is made to forbid and condemn Sin so it obligeth Sinners to undergo the Punishment which were no obligation were there no obliging Law And Abraham was not under Moses's Law and so transgressed it not 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the law but to that also which is of the saith of Abraham who is the father of us all 16. Therefore this great Promise and Blessing is made to Believers as such that it may be free and of meer Grace that so it may be sure and firm to all the Seed or Children of Promise not only to the Jews that had the Law and were the Natural Seed but to the Gentiles also who have Abraham's Faith and so are his Spiritual Seed who is the Father of all Believers 17. As it is written I have made thee a father of many nations before him whom he believed even God who quickeneth the dead and calleth those things which be not as though they were 17. As it is written I have made thee a Father of many Nations and not of the Israelitish Nation only So that though the Gentiles were not then called as now they are by the Gospel yet that God who promised this to Abraham when his Body and Sarah's were naturally past Generation and to Isaac when he was unborn and again when God demanded him as an Offering and thence as it were raised him from the dead that God I say did decree the calling of the Gentiles and spake of that in Promise which was long after to be done 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken So shall thy seed be 18. This was the meaning of Gods Promise to Abraham who against all natural probability trusted Gods Promise and believed and hoped that accordingly he should become the Father of many Nations And that as was promised his Seed should be as the Stars in Heaven 19. And being not weak in faith he considered not his own body now dead when he was an hundred years old nor yet the deadness of Sarah's womb 19. And his Faith was not weak and shaken with the consideration that his aged Body was almost dead and unfit for procreation or that Sarah's Womb was so also 20. He staggered not at the promise of God through unbelief but was strong in saith giving glory to God 21. And being fully perswaded that what he had promised he was able to perform 20 21. He was not staggered by unbelief unto a distrustful doubting but was strong in Faith whereby he gave God the Glory of his Power Wisdom Love and Truth being fully perswaded that though Nature shewed no probability of it in second Causes the Almighty God could perform all that he had promised 22. And therefore it was imputed to him for righteousness 22. And therefore this way of glorifying God by the trusting belief of his free Promise was so suitable to Gods Ends and Honour that he accepted it as Righteousness or a sufficient qualification of him that should partake of his free given Mercy though Abraham had no sinless innocency nor could say that he never deserved death 23. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead 23. And certainly God did not leave this on Record for Abraham's sake only as if there had been a Righteousness and right to Life which he only must have and belonged to no other and he must be justified by some odd way proper to himself 24. But this is written also for all us to tell us what Righteousness God requireth and accepteth to our Salvation and that if we believe with trust on his Power Truth and Mercy who raised up our Lord from the dead this Faith shall be imputed to us for Righteousness and we shall be saved by the Sacrifice Merits and Mediation of Christ though our Sins deserved death and neither the Law of Innocency or of Moses justifie us 25. Who was delivered for our offences and was raised again for our justification 25. Even our Faith in God by Christ and in him who for our Sins was made a Propitiatory Sacrifice to procure us free Forgiveness of them and was raised again to cause our Justification by uniting us to himself and pardoning our Sin and giving us his Spirit and right to Impunity and Salvation and justifâ—ifying this right and us as our Advocate and by his Sentence as our Judge CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ 1. Therefore I may conclude that being Constituted Accounted of God and judged Righteous by Faith we have Peace with and towards God as Reconciled and Adopted through our Lord Jesus Christ notwithstanding we are not justifiable as fulfillers of the Law 2. By whom we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God 2. By whose mediation it is that we came or had access by Faith into this blessed state of Grace and Gods Favour wherein we now are and greatly rejoyce in hope of the promised Glory of God 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad on our hearts by the holy Ghost which is given unto us 3 4 5. Yea more than so but also in all our tribulations which we undergo in the World for Christ and Righteousness we exult with glorying and joy knowing that this tribulation doth by exercise increase our Patience and being tryed our patient and constant suffering maketh us the more certain by experience that our Faith is sound and giveth us experience of Gods supporting Grace And this experience much confirmeth our hope of Gods acceptance and our Salvation which we should be apt to doubt of if our Faith and Gods Grace had not been thus tryed it being easie by self-flattery to think untryed Faith is better than it is And this confirmed hope will never leave us to shame by disappointment for it is accompanied and sealed by that special gift of the Holy Ghost which sheddeth abroad on our Hearts the effects and sense of the Love of God through Christ and so replenisheth us with Reflecting-love to God even as the Summer Rains and Sunshine moisten and warm the Earth and replenish it with pleasant Fruits 6. For when we were yet without strength
as he lift and giveth them arbitrarily in great inequality He giveth his Mercy to whom and in what degree he please and whom he will he leaveth in their wilful sin and even occasioneth though he cause it not their obduration by such mercies and providential dispensations as he knows they will abuse to harden themselves in sin 19. Thou wilt say then unto me Why doth he yet find fault for who hath resisted his will 19. It 's like you will say If this he so why doth he find fault with Men that want but what he will not give them and are not what he will not make them Doth not all this proceed according to his Will If he would give them all his Grace they would be better 20. Nay but O man who art thou that repliest against God Shall the thing formed say to him that formeth it Why hast thou made me thus 20. Gods Laws and Governing Will which make Mans Duty is resisted by sin but as to the Disposing and Donative Will of God as our Owner and free Benefactor can Man that is a dark and sinful Worm think himself meet to call God to account and demand a reason of his free Gifts why he giveth them to this Man and not to another Darest thou thus dispute with God and ask a reason of his Will which is absolute and the spring and reason of all created good Hath the unformed Matter an antecedent right to any subsequent shape or use and may it say Why hast thou made me thus and not in a nobler form for higher use 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another to dishonour 21. The power that a Potter hath over his Clay is incomparably less than God hath over Man and yet none accuseth him for making one Vessel to serve at the Table and another for a baser use As God had done thee no wrong if he had made thee a Dog or a Toad and not a Man so he doth thee none if he give thee not that undeserved abused Grace which he freely giveth to others that as little deserve it 22. What if God willing to shew hi wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction 22. Shall Man accuse God because he resolveth to shew his punishing Justice and Power on those self-hardening wilful sinners who made themselves Vessels of wrath and fitted to destruction when he hath in long patience and forbearance endured them while they abused Mercy 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory 23. And because he will make known the riches of his Glory in the felicity of those whom he had freely made Vessels of Mercy and had by Grace prepared them for Glory 24. Even us whom he hath called not of the Jews only but also of the Gentiles 24. I mean on all us that are true Christians both Jews and Gentiles effctually called by his free Grace 25. As he saith also in Osee I will call them my people which were not my people and her beloved which was not beloved 25. Which purpose of free Mercy to undeserving sinners he expresseth in Hosea 2.23 saying I will call them c. 26. And it shall come to pass that in the place where it was said unto them Ye are not my people there shall they be called the children of the living God 26. And as the words Hos 1.10 shew that God will call even unworthy outcasts and make them his People by free Grace 27. Esaias also crieth concerning Israel Though the number of the children of Israel be as the sand of the sea a remnant shall be saved 27. Which differencing Grace God expresseth even of the Israelites Isa 10.32 33. that of all their number it is but a remnant that shall escape his Judgment and return from captivity signifying the like difference as to their Salvation by the Faith of Christ 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make on the earth 28. Or the Consumption decreed shall overflow in Justice for the Lord God of Hosts shall make a Consumption even determined in the midst of all the Land c. 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodom and made like to Gomorrah 29. And that differencing mercy decreed to save a little remnant the other words of Isay prove Except the Lord c. 30. What shall we say then That the Gentiles which followed not after righteousnes have attained righteousness even the righteousness which is of faith 30. What shall we say then to this mystery of Grace the calling of the Gentile world and the abscission of the most of the present Nation of the Jews which so much offendeth them That the Gentiles who lived in darkness and unrighteousness have attained Righteousness in reality and imputation even that which is by Faith in Christ 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness 31. But Israel who had Gods own Righteous Law and trusted to be justified by keeping it have not understood the True Law and terms of Justification nor have attained that Justifying Righteousness to which their Law did point them 32. Wherefore Because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone 32. And wherefore have they not attained it Because they understood not that the Promise and Covenant of Grace was the very life and foundation and end of the Law by which they should by faith have expected Justification as Gods free gift to True Believers but thought it must be had by the Righteousness of their own Works in keeping all the Ceremonies and Precepts of that Law For Christ became to them a Stumbling-stone in whom they should have believed 33. As it is written Behold I lay in Sion a stumbling-stone and a rock of offence and whosoever believeth on him shall not be ashamed 33. As it is written Isa 28.16 Behold I lay in Zion a Stone which many will stumble and fall upon though it be the pretious Foundation-stone and a Rock that many shall be split upon though that on which my Church is built and whosoever believeth on him shall not be disappointed nor ashamed of his hopes So that the cause why Israel is cast off is not because God sent not his Son and Gospel to them nor invited them to believe nor gave them evidence of the Truth of Christ which was sufficient to convince a well-disposed mind much less because he hindred them from believing or because he shewed mercy to the Gentiles but because by error they hardned themselves against Christ as not answering their Carnal erroneous
Law and freely given by Grace and fully now revealed in the Gospel by Jesus Christ and trusting to their own Works of the Law as a sufficient Righteousness to justifie them have by their errour rejected Gods free gift of Justification by Faith in Christ 4. For Christ is the end of the law for righteousness to every one that believeth 4. For they should have understood that the sense and use of the Law is to lead them for Righteousness to Christ who is its end and prefigured in its Sacrifices and other Types 5. For Moses describeth the righteousness which is of the law That the man which doth those things shall live by them 5. For though the Law do point Men to a better Righteousness yet in it self as a Law it owneth nothing as a Righteousness sufficient to Justification but that which Moses thus discribeth Lev. 18.5 The Man that doth these things and breaketh not this Law shall live by them 6. But the righteousness which is of faith speaketh on this wise Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead 8. But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach 6 7 8. But I may describe the Righteousness which is of Faith in the Words of Moses Deut. 30. Say not in thy Heart Who shall ascend into Heaven or how can we know Gods Will that never were in Heaven Or who shall bring us thence a certain Messenger of it or Who shall descend into the deep or it is hid from us like the depths of the Sea and who shall fetch it to our Knowledge But as it saith The word is nigh thee God hath not concealed it but sent it from Heaven Christ is come down to make known God and his Word and he is risen and gone to intercede for us in Heaven And he hath brought his Gospel both to our Eyes Mouth and Ears and writeth it by his Spirit in our Hearts And Moses there seemeth to intend such a way of Righteousness by free Grace to the Repenting Israelites And this is it which our Preaching fuller revealeth to you 9. That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved 9. That if thou confess Christ before Men notwithstanding persecution and own him as Christ before the world and believe truly and heartily that God raised him from the dead and thereby witnessed that he owned him and justified the truth of his Gospel thou shalt be saved as well as justified For to justifie a Man is partly to justifie his Right to Salvation 10. For with the heart man believeth to righreousness and with the mouth confession is made unto salvation 10. For these two make up the Gospel terms of Life To give up Soul and Body to Christ if thou believe sincerely in him with thy Heart thou wilt be accepted for his Merits by God as Righteous and if thou constantly confess and own him whatever thou suffer by it from Men by Word and Deed in obedience and patience thou shalt possess the Salvation to which thy Justification initially gave thee right 11. For the scripture saith Whosoever believeth on him shall not be ashamed 11. For Isa 8.16 God hath prmised us in his Word that whoever believeth on him and trusteth him on his Promise and practically placeth his hope accordingly shall never be disappointed and ashamed of that Hope 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him 12. For God is no respecter of persons and saveth not Men or rejecteth Men because they are Jews or Greeks The Law of Grace doth equally pardon and justifie Jew and Gentile that truly repent and believe and no other He is the same Lord over all and is Rich in Mercy to all that call on him in Faith for when he proclaimed his Name to Moses Exod. 34. as gracious and merciful forgiving iniquity transgression and sin c. it was his very Nature and Decree by which he would be known to all the World and not only by the Jews 13. For whosoever shall call on the Name of the Lord shall be saved 13. For as it is said Joel 2.32 Whosoever shall call on the name of the Lord shall he saved that is of what Nation soever he be if he truly seek God he will be found of him and if he fear God and work Righteousness by Faith he shall be accepted of him for he is the Rewarder of them that diligently seek him Heb. 11.6 14. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a preacher 14. And this sheweth you the necessity of Preaching the Gospel for how shall Men seek and worship and call on that God and Saviour in whom they have not believed And how shall they believe in him of whom they have never heard And how shall they hear if no one tell them or preach to them Even the Works of Nature and Providence that reveal God darkly must be told Men by Instructors to make them capable of understanding them Much more the Gospel of Christ 15. And how shall they preach except they be sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 15. And how shall Men Preach the Mysteries of Salvation that are not called and sent of God by his Qualifications and Commission for who can be such a Light in the World that is not taught and gifted by the Father of Lights And who can in Gods name proclaim the Word of Reconciliation as his Messenger who is not authorized by him so to do We love glad Tidings and welcome the Messengers of them and this should be the Entertainment of Christs Apostles and Ministers in the World who bring the most joiful Tidings of Salvation As it is written How beautiful are the Feet of them that c. Isa 52.7 16. But they have not all obeyed the Gospel for Esaias saith Lord who hath believed our report 16. But you may say Why then doth not this Preaching convert more of the Jews This excellence of the Gospel and the preaching of it doth not suppose that all that have it will be converted by it For of the Jews Isaiah saith Lord who hath believed our Report Few did hearken to the Prophets Isa 53.1 17. So then faith cometh by hearing and hearing by the word of God 17. It is evident that they must hear that they may believe and Gods Word must be preach'd to them or made
on all Jews and Gentiles who are Believers and we might through Faith receive the promised Gift of the Holy Ghost as we have done 15. Brethren I speak after the manner of men Though it be but a mans covenant yet if it be confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were the promises made He saith not And to seeds as of many bâ—t as of one And to thy seed which is Christ 15 16. Even Men presume not to violate Covenants And Gods Promise to Abraham was to him and his Seed which immediately was Isaac prefiguring Christ eminently Though as all the Carnal Seed also sprang from Isaac so all Believers be included as springing from Christ 17. And this I say that the covenant that was confirmed before of God in Christ the law which was four hundred and thirty years after cannot dissanul that it should make the promise of none effect 17. And so the Covenant to Abraham as the Father of the Faithful including a Promise of Christ and his Seed by Faith was not nulled by the Law which was Four hundred and thirty years after But if Justification before was by Faith it must be so still and so all true Believers justified 18. For if the inheritance be of the law it is no more of promise but God gave it to Abraham by promise 18. For if the Blessing meant in that Covenant with Abraham be given on condition of keeping Moses's Law then cometh it not by free gift as it did to Abraham by that Promise But God gave it freely by Promise to Abraham without his keeping that Law 19. Wherefore then serveth the law It was added because of transgression till the seed should come to whom the promise was made and it was ordained by angels in the hand of a mediator 19. To what use then was the Law given To convince Men of Sin and restrain them from it and make them know the need of a Mediating Saviour whom Moses typified as a Mediator in receiving the Law from the Ministry of Angels 20. Now a mediator is not a mediator of one but God is one 20. Now Mediation is between two Parties Of these that God is one who made the Promise to Abraham and justified him by Faith and surely is not mutable 21. Is the law then against the promises of God God forbid for if there had been a law given which could have given life verily righteousness should have been by the law 21. And hath this One God contradicted his Promises by his Law By no means Therefore he intended not that the Works of the Law should be our justifying Righteousness which it must have been if it could have given Life by the meritorious keeping of it and so God should have overthrown his former way of Justification 22. But the scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe 22. But the Scripture tells us that all Men are under the Guilt of Sin and the Law doth not justifie Sinners that break it Therefore none can be justified by it And this it doth to teach us to look for Life by a Promised Christ 23. But before faith came we were kept under the law shut up unto the faith which should afterwards be revealed 23. But before the Gospel and Christ Incarnate came which now as Objects constitute our Faith we Jews were under the restraint and tutorage of the Law to teach us to wait for Christ who is the Truth and End of the Law 24. Wherefore the law was our school-master to bring us unto Christ that we might be justified by faith 24. And so the Law to us Jews was suited to our Youth and Rudeness to keep us as a School-master in a learning and restrained State and prepare us for the Gospel and teach us to look for Justification by Faith in Christ alone 25. But after that faith is come we are no longer under a school-master 25. But now Christ is fully revealed to our Faith we are no longer under that preparatory Tutorage of Moses's Law 26. For ye are all the children of God by faith in Christ Jesus 26. For now all you that are sincere Believers are from under the bondage of legal servile Tasks and Fears and are taken into the Family of God as his adopted Children by Christ whom you believe in And all of you profess your selves to stand in this Relation and Hope 27. For as many of you as have been baptized into Christ have put on Christ 27. For as many of you as have sincerely consented to the Baptismal Covenant and so been baptized into the Faith of Christ and Relation to him have thereby even put him on as your Garment and wholly given up your selves to him and so as his Members are united to him And all that are baptized have professed this which the Sincere perform 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus 28. So that the difference between Jew and Greek Bond and Free Male and Female maketh no difference in your Relation to Christ and your Justification and Salvation by him 29. And if ye be Christs then are ye Abrahams seed and heirs according to the promise 29. And if you be Christ's who was eminently Abraham's Seed in whom all Nations by Faith are blessed then it must needs follow that you also are Abraham's Seed in and through Christ and so are justified as Abraham was by Faith without the keeping of Moses's Law CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be Lord of all 2. But is under tutours and governours until the time appointed of the father 1 2. As Heirs enjoy not their Estates in Minority but under Guardians are used like Servants till Maturity 3. Even so we when we were children were in bondage under the elements of the world 3. So the State of Legal Ceremonial Bondage was suited to our rude Minority 4. But when the fulness of the time was come God sent forth his Son made of a woman made under the law 5. To redeem them that were under the law that we might receive the adoption of sons 4 5. But when God who carrieth on his Works from low Beginnings to Perfection saw it meet to use us as at Maturity he sent his Son into the World whose Humanity was made of a Woman made under the Law which he perfectly fulfilled that he might redeem those that were under the Law from its Bondage and Curse that they might henceforth serve him as Sons not in Legal Terrour but in Love and Joy 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 6. And as Fathers communicate their Natures to their Children and not onely their
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
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
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
man which had not on a wedding garment 12. And he saith to him Friend how camest thou in hither not having a wedding garment And he was speechless 11 12 N. Among the Jews the Marriages of rich men were solemnized with extraordinary pomp and feasting and by the Wedding or festival garment is meant true Faith and Repentance N. 1. Though all must be called in to the Church it is meant that they come as Christians indeed with true Faith and Repentance and dishonour not the Church by worldly common hearts and lives 2. God will find out every Hypocrite in the Church 3. None will be more unexcusable and speechless in judgment than ungodly hypocrites called Christians that live wickedly 4. It is not the Minister that called such nor the company that joyned with them that are blamed 13. Then said the king to the servants Bind him hand and foot and take him away and cast him into outer darkness there shall be weeping and gnashing of teeth 13. Note As it is a double sin to be ungodly after Baptism and in the Church dishonouring the Christian name so such shall have greater punishment than ignorant infidels 14 For many are called but few are chosen 14. For those that are Baptized and called Christians are many but those that have true faith and repentance and godliness and shall be saved are few 15. Then went the Pharisees and took counsel how they might entangle him in his talk 15. The malicious Pharisees consulted how to get some words from him for which they might accuse him 16. And they sent unto him their disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men 17. Tell us therefore what thinkest thou Is it lawful to give tribute to Cesar or not 16 17. There were then two parties among the Jews The King Herod's party who were for giving Tribute to the Romans and the Pharisees party that were against the right of it And they sought to ensnare Christ saying It is the part of a Prophet not to fear man how great soever but plainly to speak the truth and we know thou art such an one Therefore tell us c. Note That the Jews fell under the Roman Power by division two brethren striving for the principality And one of them got the better by the Romans help consenting to be tributary under them And his party which ruled were for this Tribute But the party of the other Brother who was overcome took them but for Usurpers and such were the lower sort and many Pharisees So that they thought to draw Christ either to fall under the Roman severity or to lose the Populacy by his answer A way of ensnaring not yet ended 18. But Jesus perceived their wickedness and said Why tempt ye me ye hypocrites 19. Shew me the tribute money and they brought him a peny 20. And he saith to them Whose is this image and superscription 21. They say to him Cesars Then saith he to them Render therefore to Cesar the things that are Cesars and to God the things that are Gods 18 c. He knowing their wicked ensnaring design said ye hypocrites Why come you to ensnare me on pretence of being resolved by me Note That they are three distinct questions 1. Whether it be lawful to pay tribute to Cesar as being an owning of his power 2. Whether it be a duty and 3. Whether Cesar had true right to demand it And Christ was desired to answer the first And he had taught his Disciples how lawful it was for peace to give away their right much more now doth he intimate this to be lawfull for publick peace and safety 2. And the second question is by intimation resolved in the first For if it be lawful publick peace will make it a duty But he answereth so cautelously as not to resolve the third question Whether Cesar had right or were an Usurper and so avoided their snare Some think that Hircanus dedition to the Romans gave them right and others think he represented not the Nation And some think that many years possession gave him right and others say that meer possession without right groweth not to right by time And some think that the Jews so long using Cesars Coyn and Officers signified consent and gave him right And others say That this alone signified but Submission or Non-resistance through disability and not subjection or consent to Government If Cesar were an Usurper paying tribute owned not his right any more than contribution to conquering Soldiers A man may buy his life or peace of a Robber But Christ seemeth to answer but to the question askt him and not to meddle with any more Obj. The Tax intended in the question was that which Cesar alienated from the Temple and therefore the meaning was Is it not Sacriledge to pay that to Cesar that should be paid to God Ans And Christs answer is perfectly suited to such a question as if he had said without determining Cesars right to govern them You need not ask whether you shall pay it to God or to Cesar You may do both if you are able Pay Cesar that which is Cesars and give God nevertheless his due 22. When they had heard these words they marvelled and left him and went their way 22. When they saw they could not ensnare him they went away confounded and disappointed 23. The same day came to him the Sadducees which say there is no resurrection and asked him 24. Saying Master Moses said If a man die having no children his brother shall marry his wife and raise up seed to his brother 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third to the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be 23 c. These Sadducees were Hereticks that believed no life after this nor Angels nor Spirits and yet professed to believe the five Books of Moses and so pretended Moses words to countenance their foolish error 29. Jesus answered and said to them Ye do err not knowing the scriptures nor the power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven 29 30. You err through the ignorance of your gross and carnal minds and carnally misunderstand the Scriptures and the nature and power of God and so of Spiritual things In the life after this they have not flesh and bloud that lusteth and generateth as here but they are Spiritual substances like the Angels in Heaven that generate not 31. But as touching the resurrection of the dead have ye not read that which was spoken to you by God saying 32. I am the
ability and stairway took his Journey 14.15 Christ passing into the Heavens committeth to his Servants the Word means and mercies of his Grace that they may improve them till he come by Death and Judgment to call them to account Not giving the same degree of means and mercy to all but to some more and to some less 16. Then he that had received the five talents went and traded with the same and made them other five talents 17. And likewise he that had received two he also gained other two 16.17 They that had the greater means and helps improved them to their own increase of Grace and the good of others and the service and honour of their Lord. 18. But he that had received one went and digged in the earth and hid his lords money 18. Note Tho the least helps should be answerably improved yet the less such as those have who have little more than the Light of Nature excite not men so powerfully to an improvement 19. After a long time the Lord of those servants cometh and reckoneth with them 19. Note Christ here intimateth that hiscoming to reckon with them would not be hasty 20. And lo he that had received five talents came and brought other five talents saying Lord thou deliveredst to me five talents behold I have gained besides them five talents more 20. I have used them to the increase of thy grace in me and to the good of men and to thy Glory 21. His Lord said to him Well done thou good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 21. His Lord who freely gave him his talents to use yet rewarded his faithful usage of them and praised his fidelity saying I will give thee great things because thou hast well and faithfully used the smaller mercies of this life which I gave thee 22. He also that had received two talents came and said Lord thou deliveredst to me two talents behold I have gained two other talents besides them 23. His Lord said to him Well done thou good and faithful servant thou hast been faithful over a few things I will make the ruler over many things enter thou into the joy of thy Lord. 22 23. N. 1. The reward of Glory given for our diligent improvement of the mercies of this life is consistent with the freeness of the gift 2. God himself will praise the fidelity of his Servants as worthy of praise 3. Great rewards will crown the Faithful for little things here sincerely done 4. It is our Lords own joy that the faithful shall enter partake of 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sown and gathering where thou hast not strewed 25. And I was afraid and went and hid thy talent in the ground Lo there thou hast that is thine 24 25. The fear of thy severity made me think it safest to keep thy Money merely from being lost N. Hard thoughts of God makes men backward to his service which is a work of Love and sinful fear is an enemy to holy diligence and fruitfulness 26. His Lord answered and said to him Thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strewed 27. Thou oughtest therefore to have put my money to the exchangers and then at my coming I should have received my own with usury 26 27. Note 1. God will take a slothful servant for a wicked servant unprofitableness and omission of duty is damnable unfaithfulness in us that are but Stewards and Servants To do no harm is a praise fit for a stone and not for a man 2. To confess Gods holy Government and yet to be unholy is to be self-condemning Qu. Doth this Text justifie usury Ans It speaketh of that sort of increase made by exchange and trading without reproof and with seeming approbation Gain by Trading and Merchandize is one sort of Usury all Usury is unlawful which is against Justice or Charity And all other is lawful and some that is a work of Charity is to some a duty 28. Take therefore the talent from him and give it to him which hath ten talents 29. For to every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath 28 29. He shall be deprived of the mercies of this life who improved them not for a better life when he that so improved them shall have an abundant reward the mercies of this life and that to come 30. And cast ye the unprofitable servant into outer darkness there shall be weeping and gnashing of teeth 30. N. 1. Omission and unprofitableness is damning sin 2. Hell is called Fire for pain and Darkness for uncomfortableness 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory 32. And before him shall be gathered all nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand and the goats on his left 31 c. The coming of Christ shall be in Glory with all his holy Angels who served him here for the good of his Elect and as Judge he shall sit on his Throne of Glory And all persons and Nations shall be called by him to Judgment and he shall separate them as sheep and goats c. 34. Then shall the King say to them on his right hand Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 34. Then Christ shall pronounce this sentence on the Faithful Come c. N. O comfortable words Come Whither To Christ to God to Heaven ye blessed of my Father sure such shall be blessed indeed inherit not only use the Kingdom in participation with the King of Glory prepared for you by eternal Love and Decree 35. For I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36. Naked and ye cloathed me I was sick and ye visited me I was in prison and ye came to me 35 36. N. 1. These works are noted as the effects of Faith and Love without which they would have been but dead works 2. The causal for signifieth not any merit by commutative Justice as giving God any benefit But their moral qualification and fitness to receive the Kingdom freely given but on such conditions that we signifie our thankful acceptance by true devotedness to Christ And thus all are judged that is finally justified or condemned according to their works as judged by the Law of Grace and Faith and not by Moses Law or that of Innocency
the root and be thou planted in the sea and it should obey you 6. If your Faith be true though but small no difficulty shall prevail against it nor any Miracle be too hard when God by his Spirit shall move you to it who will be the chuser of Miracles 7. But which of you having a servant plowing or feeding cattel will say unto him by and by when he is come from the field Go and sit down to meat 8. And will not rather say unto him Make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterward thou shalt eat and drink 9. Doth he thank that servant because he did the things that were commanded him I trow not 10. So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to do 7 8 9 10. But see that neither your Faith nor Miracles puff you up or make you think too highly of your selves Nor must you desire it to make you conspicuous in the World but for your Masters service which is your duty and by which you must not think that you are profitable to him but obedient to him for your own and other mens good If you have Servants your selves you will not let them prefer themselves and their own interest before you and your commands So you when you have preacht and cast out Devils and done your best think not that you have profited God and thereby deserve to be dignified for the merit of your work but say we did but our duty and the priviledge and benefit is our own and others Note 1. It 's hard to Analize Luke's words because it is uncertain when he sets them together that were spoken together and when he joyneth words spoken on divers occasions 2. When Christ judgeth the unprofitable Servant to utter darkness and yet here calleth all unprofitable the sense is that no man can add any thing to God or profit him nor is he a Receiver but a Giver no Angel can merit of him in Commutative Justice But we must be Profitable to one another and our selves by improving God's Mercies And Christ so loveth his own as that he will reward this as if it profited himself 11. And it came to pass as he went to Jerusalem that he passed through the midst of Samaria and Galilee 12. And as he entred into a certain village there met him ten men which were lepers who stood afar off 13. And they lifted up their voices and said Jesus master have mercy upon us 14. And when he saw them he said unto them Go shew your selves to the priests And it came to pass that as they went they were cleansed 11 12 13 14. Note He intimated thereby a purpose to heal them And he bid them use the ill-called corrupt Priests But whether he sent them to the Priests as those that were to judge of Leprosies before the cleansing or to shew that they were cleansed is doubtful though the first seems to me most probable 15. And one of them when he saw that he was healed turned back and with a loud voice glorified God 16. And fell down on his face at his feet giving him thanks and he was a Samaritan 15 16. He judged it no breach of Christ's command to return first to him and glorifie God and give him thanks 17. And Jesus answering said were there not ten cleansed but where are the nine 18. There are not found that returned to give glory to God save this stranger 17 18. This one man accounted a Heretick by the Jews is the only man of ten that returneth to glorifie God for his Cure Note Many receive Mercies but few glorifie God with true thanksgiving 19. And he said unto him Arise go thy way thy faith hath made thee whole 19. Note This oft-used word of Christ is against them that say that because it is Christ that healeth or justifieth it is not Faith As if the Office of Christ and of Faith might not concur hereunto 20. And when he was demanded of the Pharisees when the kingdom of God should come he answered them and said The kingdom of God cometh not with observation 21. Neither shall they say Lo here or lo there for behold the kingdom of God is within you 20 21. You know not what the Kingdom of God is It is not Christ's apperance in visible pomp as earthly Princes reign It is a Moral Spiritual Kingdom opposite not to Monarchs but to the Kingdom of Satan As Satan reigneth not visibly by himself but by corrupt Princes and Teachers to do his works and by his invisible suggestions and his baits so the Kingdom of God is to destroy Satan's Kingdom and to sanctifie and save men not by Christ's visible pompous reign but by holy Rulers and Teachers and by his Word and Spirit and promises and blessings to work on Souls 22. And he said unto the disciples The days will come when ye shall desire to see one of the days of the Son of man and ye shall not see it 22. Days of suffering are not far off when you will wish for my presence to deliver you or as some when you shall wish for days as easy and quiet as these are now or others think though he spake to his Disciples it is the Pharisees or the Jewish Nation that he spake to them of 23. And they shall say to you See here or see there go not after them nor follow them 24. For as the lightning that lightneth out of the one part under heaven shineth unto the other part under heaven so shall also the Son of man be in his day 23 24. Believe not them that tell you a Deliverer or Christ is in such or such a place For my Kingdom shall not be managed by my personal appearance but by the Light of my Word and Spirit which shall shine from one part of the World to another as Lightning from Heaven or my last coming will be like Lightning sudden and glorious to all mens sight 25. But first must he suffer many things and be rejected of this generation 26. And as it was in the days of Noe so shall it be also in the days of the Son of man 27. They did eat they drank they married wives they were given in marriage untill the day that Noe entred into the ark and the flood came destroyed them all 25 26 27. See Matth. 24. Whether the day of Christ be the day of his just Destruction of the Jews or of his Reign by the Gospel joyned with the Fall of them and other Enemies or his last coming is doubted of by Expositors 28. Likewise also as it was in the days of Lot they did eat they drank they bought they sold they planted they builded 29. But the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed
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
abusive injury to others no doubt they would have punished him And verily many Preachers whose Doctrine is tolerable are so abusive in false reviling Application that we may say some Orthodox Churches have need of Church Justices to keep the peace The Epistle of PAUL the Apostle to the ROMANS The INTRODUCTION FOr the understanding of Paul's Epistle to the Romans it is necessary I. To understand his main Design and Subject II. To that end to know what Parties he had to do with III. And what their several Errours were or their Temptations to Errour IV. And by what Arguments he opposeth them and what he granteth them I. Paul's great Design is to establish the Roman Christians in the Faith of the Gospel and in Holiness of Life and in mutual Love and Concord against all the Temptations which then assaulted them II. The Adversaries of their Stability and his Design whom he noteth are 1. The Roman Heathens especially the Learned sort 2. Especially the Jews and the Judaizing Christians 3. Some Erroneous Heretical Christians who were inclined both to Libertinism and to Divisions III. The Errours opposed by him were I. The Heathens who while they scorned the Faith of a Crucified Christ shewed how little they were to be regarded by their Sins against the Light of Nature II. The Jews had all these following Errours 1. Because God had made them a peculiar People by special Privileges and Promises they were over-proud of it as if they had been the onely Servants that God had in World and that none but Jews and their Proselytes were saved 2. And so that their Law was to be received by all the World 3. That this Law given to and by Moses for their Government as a peculiar Republick was so excellent because thus Divine that the keeping of it was the sufficient and onely way of Salvation 4. Herein they overlook'd the Promise which was before the Law and presupposed in the Law as its Foundation and its very Life both the Common Promise made to lapsed Mankind in Adam and Noah and the spiritual part of the Special Promise made to Abraham 2. And they overlook'd the signification of their Types and Ceremonies and look'd at the Law meerly as a Law of Works rewarding or punishing for the doing or not doing it 5. Therefore they mistook the promised Messiah to be a King of David's Line who was to restore their Commonwealth and subdue the Nations to it and rule them in earthly Glory by that Law and so made him subservient to Moses's Law as to be restored by him 6. And so they thought that this Law must endure for ever and that to talk of its abrogation was Blasphemy against God III. The Judaizing Christians conjoyned Christianity and the Law and thought that though Christ's Miracles Resurrection and Spirit proved him to be the Messiah who died for their Sins yet he came not to change their Law but to establish it And first they were long before they could be convinced that it was not necessary to the Gentiles to be Proselytes to it And when they were forced to grant that they still held that it was necessary to all the Jews And therefore they kept up their Ceremonies and separated too far from the Gentile Christians And the Gentile Christians too much despised these IV. Besides these there were some that Heretically took it to be a part of their extraordinary Knowledge to hold That Christianity delivered Men not onely from the Jews Law but from subjection to Men and from necessary strictness in outward Actions And they made a Party for these Opinions V. The Apostle I. dealeth but briefly with the Heathens and argueth against them from their own Errours and Crimes 1. Telling them of the Light of Nature and then of their odious Sins against it that the Christians might not be moved by the scorns and opposition of such a blinded uncapable sort of Adversaries II. But the chief Work of his Epistle is to confute the Jews and Judaizers and to establish the Gentile Christians against their Errours and Opposition To which end he proveth all these things 1. That the Gentiles are not bound to receive the Law of Moses and become Jews 2. That they may be justified and saved by the Faith of Christ as well as the Jews 3. That God foretold their Calling by the Prophets and the Promise to Abraham extended to them as the Spiritual Believing Seed or Children 4. That if this were not true none could be justified or saved because by the Deeds of the Law as such no man can be justified The Jews themselves must be justified by Faith or not at all 5. That the Law of Moses as such came long after the Promise and the Justification of Abraham by Faith and therefore could not null that Promise or way of Life 6. That the Law required such a degree of Works or strict Obedience as no man kept and therefore none could be justified by it 7. That the Law was given but to the Jews and God is not onely the God and Governour of the Jews but of the Gentiles also 8. That the Law forbiddeth Sin and curseth the Sinner and condemneth him and therefore doth not justifie him 9. That the Law as such giveth not Grace and Strength to keep it but supposeth Ability But the Grace and Spirit of Christ enableth 10. That the Law by accident irritateth Lust and increaseth it and doth not mortifie and overcome it 11. That the Law was given to another end than to justifie the Sinner by its bare Works even to convince Men of Sin and the need of Grace and as a Schoolmaster to lead them to Christ who is the End of the Law 12. That Pardon Justification and Salvation must needs be God's free Gift to the Guilty and Condemned and not the Reward of Meritorious Works of the Law nor can any pretend the Title of Innocency or Debt 13. That Christ is designed to gather a more large and excellent Church than the Jewish Nation even a Catholick Church through all the World and that more spiritual and holy into which the Jews if they will believe shall be all graffed which will be to them a higher Privilege than to live under the Mosaick Politie 14. That the Jewish Law was so operous shadowy burdensom and terrible that it is part of the Office of a Saviour to deliver men from it and to bring them under a far better Law and Covenant of Grace By many such Arguments he confuteth the Jews and Judaizing Christians III. How he confuteth the Censorious Dividers who agreed in the Essentials of Christianity but differed about some Jewish Rites and also the Erroneous that enclined to Licentiousness and unjust Separation from the Orthodox will be sufficiently shewn in the particular Expositions IV. But the Apostle denieth none of these following Truths but implieth some and expresly asserteth others of them as Concessions 1. According to the Promise made to Abraham the
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
in vain 1 2. Fourteen years after my Conversion I went again to Jerusalem c. and told them what Doctrine I preached and with what sucess But severally and privately to the eminent Apostles that avoiding offence both of Jews and Gentiles I might not frustrate my Labours to either of them 3. But neither Titus who was with me being a Greek was compelled to be circumcised 4. And that because of false brethren unawares brought in who came in privily to spie out our liberty which we have in Christ Jesus that they might bring us into bondage 3 4. And I would not yield that Titus should be circumcised because some false Brethren crept in to take advantage of the Liberty I used in compliance with the Jews to take occasion by it to bring us into bondage to the Mosaick Law and turn our Liberty into Necessity and to plead that Conformity to it is our Duty because in some Degree and Case we yielded to it as lawful at the present to avoid a greater hurt 5. To whom we gave place by subjection no not for an hour that the truth of the gospel might continue with you 5. Note That an outward Act of Compliance which in some Cases may be lawful must not be done when it will strengthen Church-Tyrants and Deceivers who by making it necessary would turn Christian Liberty into Bondage 6. But of these who seemed to be somewhat whatsoever they were it maketh no matter to me God accepteth no mans person for they who seemed to be somewhat in conferrence added nothing to me But even Peter James and John who were the Chief Men and of Reputation God tieth not his Grace to the Dignity of Mens Persons therefore my Case dependeth not on their Worth I say in Conference they added nothing to me much less taught me any other Gospel than I had learned of Christ nor found me faulty or defective in my Doctrine 7. But contrariwise when they saw that the gospel of the uncircumcision was committed unto me as the gospel of the circumcision was unto Peter 8. For he that wrought effectually in Peter to the Apostleship of the circumcision the same was mighty in me towards the Gentiles 9. And when James Cephas and John who seemed to be pillars perceived the grace that was given unto me they gave to me and Barnabas the right hands of fellowship that we should go unto the heathen and they unto the circumcision 7 8 9. But they being satisfied that I was sent to preach to the Gentiles as Peter was to the Jews and that God wrought powerfully in me for the Conversion of the Gentiles as he did in Peter for the Conversion of the Jews even by many Miracles these who are justly reputed Pillars perceiving Gods Grace agreed to take me and Barnabas for their Fellow-labourers and that we should preach to the Heathen and they to the Jews Note That Dr. Hammond thus Paraphraseth it into what City either of us entred and so constitute several Congregations in each City of Jews and Gentiles And he with Grotius say That the two Witnesses Rev. 11. are the Bishops and Churches of these two sorts at Jerusalem If so Cities had then more Bishops and Churches than one 10. Onely they would that we should remember the poor the same which I also was forward to do 10. That we should make Collections in the Gentiles Churches for the Christian Jews Note That besides the extraordinary Famine the Jews were generally poorer than the Gentiles 1. Living in a poor and narrow Country 2. And having at first sold and given their Lands to the Common Stock 11. But when Peter was come to Antioch I withstood him to the face because he was to be blamed 11. I withstood him Face to Face because he was blamed or to be blamed as dissembling 12. For before that certain came from James he did eat with the Gentiles but when they were come he withdrew and separated himself fearing them which were of the circumcision 13. And the other Jews dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation 12 13. Note 1. That it appeareth by this that it was then the ordinary Practice of the Apostles and Christians at Jerusalem to observe the Law of Moses though they absolved the Gentiles from it 2. That Peter did this to avoid the Displeasure and Censure of the Jewish Christians in compliance with their Weakness which is a lawful End 3. That his Fault lay in letting this weigh down a far greater Evil on the other side viz. the danger of bringing the Gentiles under the Law of Moses by making it seem necessary This Case is much like as if some doubtful thing should by Canon or Custom be imposed on Christians and one Party saith You may do it and another saith You must do it or you sin And they that say we may though they know it be unnecessary for fear of displeasing the Imposers separate from the Refusers and forbear Communion with them and thereby harden them in their Errour and would ensnare the rest 14. But when I saw that they walked not uprightly according to the truth of the gospel I said unto Peter before them all If thou being a Jew livest after the manner of Gentiles and not as do the Jews why compellest thou the Gentiles to live as do the Jews 14. When I saw that this Cause was not according to the plain simplicity of the Gospel nor answered the ends of our Preaching but was the way to seduce the Gentiles to Judaism I said to Peter before all because the Case concerned all seeing thy own Practice before the Jews came sheweth that thou thinkest not that the Gentiles are bound to live as the Jews do after Moses's Law why dost thou now seem to tell them the contrary by thy contrary Practices as if Judaizing were necessary to them 15 16. We who are Jews by nature and not sinners of the Gentiles knowing that a man is not justified by the works of the law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law for by works of the law shall no flesh be justified 15 16. We our selves who are Jews by birth and not the Seed of Heathen Idolaters yet knowing that it is not by the works of the Law but by Faith in Christ that we must be justified have become Christians that we might be justified by this and not by the Works of the Law which none are justified by And shall our Practice now seem to intimate the contrary and gainsay our Faith 17. But if while we seek to be justified by Christ we our selves also are found sinners is therefore Christ the minister of sin God forbid 17. For if you feign us to be sinners and guilty of Gentilism because we communicate with the Uncircumcised you hereby would make
Christ to be our Leader and Teacher to sin for it it is he that taught us this And dare you charge Christ with Sin 18. For if I build again the things which I destroyed I make my self a transgressour 18. For if we that have preached Deliverance from the Law and that it doth not justifie us do now intimate the contrary by our Practice we confess our selves Sinners in teaching such Doctrine heretofore 19. For I through the law am dead to the law that I might live unto God 19. The Law it self hath taught me not to trust it for Justification nor to live in the Bondage of it but to look for Life towards God by Christ 20. I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me 20. As Christ was crucified and took away this Wall of Separation and Yoke of Bondage so I am now a Member of his Body the Catholick Church and am dead to the Law and it to me But I have a better Life by which Christ liveth in me both objectively as trusted and loved and efficiently by his Spirit And now it is by Faith in him who loved me and gave himself for me that I live 21. I do not frustrate the grace of God for if righteousness come by the law then Christ is dead in vain 21. I do not by returning to the Law make void all the Design of Grace in our Redemption Christ is dead in vain if Righteousness must be by our performance of the Law of Moses for what need we then any other Sacrifice for sin or to be Redeemed from its Curse CHAP. III. 1. O Foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you 1. So great is your folly in inclining to Judaism that you seem in it as men bewitched and deprived of Reason to turn from Grace to the Law so soon when Christ crucified for your deliverance hath been so plainly preached and set forth before you 2. This onely would I learn of you Received ye the Spirit by the works of the law or by the hearing of faith 2. Do but answer me from your own Experience Have you not received the Spirit your selves some for Miracles or Tongues and the sincere for Sanctification If not you are none of Christs If yea then by what means did you receive it Was it by the Works of the Law you will not say it or was it by hearing the Gospel of Faith 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh 3. Are you so foolish as having received a Spiritual Doctrine and having received and seen the Gifts of the Spirit by it which are its Seal that you should think it your growth or perfection to turn to the Carnal Ceremonies of the Law which gave you not the Spirit 4. Have ye suffered so many things in vain if it be yet in vain 4. Will you lose all the sufferings which you have undergone If you turn to the Law you lose them all 5. He therefore that ministreth to you the Spirit and worketh miracles among you doth he it by the works of the law or by the hearing of faith 5. Are the Miracles that are wrought among you and the Spirit communicated to your selves given from God by the Ministry of the Law or its Works or by the Preaching of the Gospel Note That here is a strong Evidence for the Matter of Fact That the Gift of the Spirit and the Working of Miracles were then things certainly existent Else when Paul appealed to these seduced Galatians themselves as to Men that had the Spirit and these Miracles among them and that with the provoking Words of foolish and bewitched how easily would they have confuted him and said They knew of no such thing This had been the likeliest way to turn them from Christianity with scorn to make that his Proof which if false must be so known to them all 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of faith the same are the children of Abraham 6 7. As it was by believing and trusting Gods Promise that Abraham was accounted righteous so it followeth that it is Believers that are his Seed as Heirs of the Promise 8. And the scripture foreseeing that God would justifie the heathen through faith preached before the gospel unto Abraham saying In thee shall all nations be blessed 8. And the Scripture foretelling that God would justifie the Heathen as he did Abraham by Faith did in effect preach this Gospel to him then when it 's said In thee shall all Nations be blessed and therefore not the Jewish Nation onely 9. So then they which be of faith are blessed with faithful Abraham 9 So that if the Promise be made to them in Abraham they that have the same Qualification of Faith must needs be they that are blessed in him though they keep not the Law of Moses which Abraham did not nor the Gentile Believers 10. For as many as are of the works of the law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the law to do them 10. For all that trust for Justification and Life to their own doing the Works of that Law and not to the free Grace of God in Christ must needs be cursed and not justified by it For it saith Cursed is every one that continueth not c. which no man doth 11. But that no man is justified by the law in the sight of God it is evident for The just shall live by faith 12. And the law is not of faith but The man that doth them shall live in them 11 12. It 's evident that before God none is justified by the Law For it 's said that The just by faith shall live But the Law considered in it self as distinct from the Promise doth not give Life on condition of Faith receiving it as a free Gift but on condition of doing all that it commandeth Though the Law as subordinate to the Promise be of Faith 13. Christ hath reedeemed us from the curse of the law being made a curse for us for it is written Cursed is every one that hangeth on a tree 13. That Law which curseth us doth not justifie us but so doth Moses's Law and therefore came Christ to redeem us from that Curse suffering as a Sacrifice for us a cursed Death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith 14. That the Blessing which was pronounced to Abraham as a Believer might come
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
by Office the Care of gathering many Churches and then taking care of their Preservation and Increase by urging the Doctrine and Commands of Christ and Ordaining Bishops over particular Churches Episcopos gregis by their own and the Flocks consent and not otherwise and then exhorting such Pastors and Churches on just occasions to do their Duties And who can be against such Archbishops But some that now feign the Idea of a Bishop to be one that hath many score or Hundred Churches under him which have no Bishop but himself and one that is set over them without their consent and that ruleth them by force of the adjoyned Sword Imprisonment or Ruine are ready to Dream that Timothy and Titus were such Bishops Doubtless every City or Corporation where were Christians had then a Church at least and every Church a Bâ—shop at least And whether it was Timothy or another Ephesus was not without Tho it 's true that we find him so constantly with Paul almost every where where he was that it 's hard to believe that he was very long at Ephesus 2. Note That Churches are in danger of Corruption by other Doctrines than those delivered by the Apostles And their Doctrines were so sufficient that no other should be taught 3. Though some think it is still the Gnosticks that are here described by Fables and Genealogies its most like to be all the Judaisers And though Genealogies be part of Scripture it 's perverseness to make too great a stir about them and to turn Religion into endless Questions and divert from matter of Faith in which our Edification chiefly doth consist Multitudes sin by too much stir about lesser Scripture Verities when by wrangling or long study it hindreth them from greater 5. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned 15. The Holy Scripture is as a compleat Body which hath its Accidents and Ornaments as well as Essential and Integral Parts as Hair Nails Colour c. But it is the end that is the chief part and must be preferred And the end of all Christ's Doctrine and Law is Charity or to bring Mens Souls to the love of God and Man and Goodness as its very Nature And the grand means to this are 1. A Heart purified by Gods Spirit 2. A good Conscience not guilty of reigning sin and justified from the guilt of former sin and present Infirmity by Christ 3. And unfeigned Faith in Christ by which we are united to him and have our part in the foresaid benefits And this is the Sum of True Christian Religion in few Words which is more profitably insisted on than Jangling Controversies 6. From which some having swerved have turned aside unto vain jangling 7. Desiring to be teachers of the law understanding neither what they say not whereof they affirm 6 7. And some that have roved from this Mark not placing Religion finally in Love to be promoted aforesaid have turned aside to Vain Jangling or Vain Chat as if Religion lay in being Doctors of Moses's Law when as they understand not what they say themselves nor what the things are which they pretend to teach Note 1. They that shoot not at this mark as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and place not Religion as aforesaid have ever since corrupted it by Vain Jangling though not about the same Subjects Some setting the Churches together by the Ears about unnecessary curious Notions concerning the person of Christ or concerning Gods Decrees and Concourse and some about the Clergies Universal Domination and about their Canon Law worse than was that of Moses and their Dunghil of Corruptions and ensnaring Ceremonies and some about quibling Notions concerning Justification Faith and Works Satan hath Religious Diversions for them that are above Sensuality And Ignorant-confidence with rage is the usual Character of all such 8. But we know that the law is good if a man use it lawfully 8. We praise the Law as well as they It is Gods Law and therefore good if lawfully used which is to lead Men to Christ and typifie Spiritual things to come and to condemn and restrain sin but not to justifie Men instead of Grace nor to be imposed on the Gentiles or continued when a better doth displace it 9. Knowing this that the law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and profane for murderers of fathers and murderers of mothers for man-slayers 10. For whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound doctrine 11. According to the glorious gospel of the blessed God which was committed to my trust 9 10 11. It must be foreknown 1. That the World was not Lawless that had not Moses's Law They had the Law of Nature and the common Law of Grace which was given to Mankind after the fall And Christ hath now brought us the Holy Spiritual Law of Grace in the most perfect edition So that sin is condemned where Moses's Law is not received or known 2. That Moses's Laws as such were all Political for the Government of that Republick even the Ten Commandments and had Penalties to be executed by Men annexed as an essential part of it Now of this Law saith Paul It was not made with these Penalties either to bridle or to punish them that without it were Righteous Men that is Who were obedient to the Law of Nature and of Grace and whose Hearts were ruled with the love of Righteousness and needed not to be frightened to it by Corporal Penalties much less for us Christians who have Christs Law of Grace and are Sanctified by his Spirit writing it in our Hearts by Love of Goodness But God knowing the corruption of Mans Heart did make it for the Israelites to restrain them by fear from living like Lawless Disobedient Men c. and to punish them by the Magistrate who were ungodly sinners unholy profane murtherers c. which the Gospel and Christs Law which I preach is as much against as Moses's Law and more powerfully overcometh So that we that have better even Christs Law without us need not the continuance of Moses's Law 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the ministry 12. Note It is a great mercy to be entrusted with the Ministry of the Gospel with Ability and Faithfulness 13. Who was before a blasphemer and a persecutor and injurious But I obtained mercy because I did it ignorantly in unbelief 13. Note 1. The great Mercy of God to great sinners even Persecutors and Blasphemers may be converted 2. That God giveth the greatest Mercy without previous merit 3. The word because here meaneth not that Ignorance was a proper cause of Gods Mercy But that it made
committed to the Ministry to communicate 3. Not given to wine no striker not greedy of filthy lucre but patient not a brauler not covetous 3.8 One that is not inordinately in love with Wine or strong Drink 9. One that useth no violence nor hurteth others 10. One that studieth not after gain nor useth dishonest unseemly ways of getting 11. One that by lenity taketh all things in the best sence and is not rigorous 12. One that is against Strife Contention and Fighting 13. One that is not in love with Money 4. One that ruleth well his own house having his children in subjection with all gravity 5. For if a man know not how to rule his own house how shall he take care of the church of God 4 5.14 One that ruleth well his own House if he have any and by his success sheweth it and that God blesseth his Labours his Children being in subjection with all Comely Grave and Pious Behaviour For if either he have not Skill and Care enough to rule his Family well or the badness of his Children shew that God blesseth not his Labour how should the Church judge him fit to rule them and likely to succeed 6. Not a novice lest being lifted up with pride he fall into the condemnation of the devil 6. Not a late young Convert for such are more in danger of Pride than others when they are set up as Teachers and so fall as the Devils did Note That young raw Christians made Teachers are in great danger of falling into Condemnation by Pride even like to Devils Because 1. They have less knowledge of their own Ignorance and how much yet they want 2. The suddenness of the Light which they have received so transporteth them that they think it to be greater in them than it is 3. They have stronger Passions than the Aged and those puff them up as if they signified answerable Judgment 4. They have weaker Degrees yet of Humility Self-denial and all Grace than riper Christians have 5. They have had less time to learn the great things which should ballance them 6. They want that Experience which fully convinceth Riper Christians of the errour of Self exalting so that none are so apt to rage and be confident as the Ignorant and Injudicious 7. And they are themselves as Children carried away easily by the applause and flatteries of such as are like them and cry them up for their Injudicious fervour 7. Moreover he must have a good report of them which are without lest he fall into reproach and the snare of the devil 7.16 And he must be one that hath by his Parts and Conversation got some esteem even among Unbelievers or at least is not by the common sort of them made odious or contemptible by any Infamy just or unjust lest Satan get by his former Scandals or ill Name to make the Christian Religion odious and turn his Infamy into a Snare to keep Men in unbelief Note 1. If all these Sixteen things be needful to a Bishop and must be required in one that is offered to the Ministry is he a true Bishop or Pastor that hath scarce two of all these Qualifications Yea that hath almost all the contraries That such are Pastors de facto claiming Honour and Obedience is easily proved what God accounteth them I leave to him And how the People should esteem them Cyprian tells us in his Epistle against Martial and Basilides 2. What a Bishop then was must be understood by those that would know their Divine Obligation to obey such Of which see before 1 Thes 5.12 13. The Ministerial Work was 1. Indefinite by Itinerants or unfixed Men viz. 1. To convert those without and gather Churches and settle Pastors over them 2. And to go and send to them after for their Confirmation These in Scripture are called Apostles and Evangelists and their helpers but not Bishops II. But the settled Churches had settled Pastors with Deacons These are called Bishops and Elders These Churches were so many Neighbour Christians as could know and Converse with one another and were associated for Personal Communion in holy Doctrine Worship and Conversation as distinct from distant Communion by meer Concord in the Species of these or by Delegates Though they did not always meet all in one place so that the Bishops or Elders had opportunity to know them personally teach and oversee them ordinarily Which they did without force upon none but consenting Voluntiers This Episcopacy we are for and not against the Preeminence of some one as a Senior and Guide to the rest of the Elders in a Church that hath many Nor yet against the foresaid General Ministers or Evangelists Inspection and Care of many Churches of such Consenters But it one such General Pastor will put down all the Bishops of single Churches and have none over many hundred Parishes but himself alone who cannot possibly do the hundredth part of the true Episcopal Work and will do some of the rest by Curates that are no Bishops and by Lay-men this Episcopacy is not to be justified Much less when the Clergy or People chuse them not nor consent to them but are governed by them forcibly and as constrained Dissenters 8. Likewise must the Deacons be grave not double-tongued not given to much wine not greedy of filthy lucre 9. Holding the mystery of the faith in a pure conscience 8 9. The Deacons also must be well-qualified Persons Grave and Pious not double tongued to say and unsay as Interest leadeth them not addicted to much Wine or Strong Drink not greedy of filthy Gain as Lovers of Money use to be and they must be sound Believers and of an upright Life Note 1. That here are but two sorts of fixed Church-Officers noted by Paul Bishops and Deacons 2. As every Church had its own Bishop one or more so had they their own Deacons For as Dr. Hammond noteth The Deacons were every where constituted to attend the Bishop But Antiquity never knew what a Deacon of a Diocess of many Churches or hundreds of Churches was till Archdeacons were first new made Therefore as no Man was a Deacon of more than one single Church so no Man was a Bishop of more distinct from Archbishops as the said Doctor de facto maintaineth in Scripture-times 10. And let these also first be proved then let them use the office of a deacon being found blameless 10. And even Deacons must not be made till they are tried and proved fit and sound blameless 11. Even so must their wives be grave not slanderers sober faithful in all things 11. So also must the Women or Wives be grave c. Note 1. It is uncertain whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women here be meant the Deacons Wives or the Deaconesses that then were appointed to some Care of Women which Men were less fit for 2. The Qualifications imply that Women are most in danger of the contrary Sins that is of unstayed Levity
promise being left us of entring into his rest any of you should seem to come short of it 1. Seeing then that this Promise of Rest is conditional if we persevere and among so many Tryals we are in so much danger of our own heart let careful fear prevent your falling and missing the benefit of that Promise Note Qu. Why should we fear that which God s Decree and Grace have made impossible Ans 1. God hath not made it impossible in it self but only hypothetically or by consequence from his Decree and Foreknowledge to any man 2. His Decree Foreknowledge conjoyn the End and Means as if he said This man shall be saved by persevering Faith and shall persevere by fearing to fall away and avoiding the occasions 3. Weak Christians have not the assurance of God's Election and therefore can gather no such consequence 4. So few if any known did for many hundred years hold that no initial right to Salvation is lost or that all true Christians besides strong confirmed ones did persevere that it is not safe for doubting persons to lay their Salvation on such a controversie specially when it tendeth to abate necessary fear The Fathers of the first four hundred years thought that some beginnings of Justifying Faith were loseable as Adam't Innocency was And Calvin saith Semen qualecunque fidei perditur 2. For unto us was the gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it 2. They heard God's Word and so do we But it did not profit and save them because they received it not by a sound confirmed practical Belief 3. For we which have believed do enter into rest as he said As I have sworn in my wrath if they shall enter into my rest although the works were finished from the foundation of the world 3. There is a Rest promised to us Believers as well as the Typical Rest was to the Israelites and the seventh day separated for a Sabbath from the Creation which signified our better Rest 4 5. For he spake in a certain place of the seventh day on this wise And God did rest the seventh day from all his works And in this place again If they shall enter into my rest 4 5. The Text tells us that besides the Sabbath Rest there was another promised 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached entred not in because of unbelief 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts 8. For if Jesus had given them rest then would he not afterward have spoken of another day 6 7 8. It is plain then that some must enter into Rest and Unbelief kept out them to whom it was then Preached and David long after their entring into Canaan seâ—s them a day for their further entrance which he would not have done if Joshua's bringing them into Canaan had been the full obtainment of the promised Rest it followeth that more than that was promised 9. There remaineth therefore a rest to the people of God 9. The great Sabbatism or Rest then promised to the People of God is yet to come Note This Sabbatism or Rest no doubt is All the state of the Churches deliverance and felicity by Christ Incarnate and Glorified which in the first-fruits is all the Grace which he giveth us on Earth but in the proper full performance it is the state of Glory I have before said why I assent not to Dr. Hammond whom maketh it to be the deliverance of Christians from Persecution and enjoying peaceable Assemblies by the destruction of Jerusalem as if this were the main sense of the Text. 1. How little a thing was that in comparison of Saving Grace and Glory 2. Most of the Christians to whom Paul wrote were to die before that and so not to see and enjoy it 3. The Apostles themselves were not to see it and enjoy it 4. Christianity continued after that a persecuted hated thing under the Heathen till above three hundred years till Constantine's time though with intermissions between the Ten Persecutions Multitudes more were martyred by the Heathens than by the Jews who were in servitude themselves 5. And if any apply it to the time after Costantine the mercy indeed was unspeakable but those that were here written to were not to see it And the Voice that is reported to say Hodiè venenum funditur in Ecclesiam hath by experience been so far credited that we must not prefer the Prelatical Grandure and Power which shortly was set up before the better Rest of Saints while we think how much Peaceable Assemblies which the Doctor calls that Rest through a great part of the Christian World have been hindered and persecuted by Violence Inquisitions Prisons and the Blood of many hundred thousand more than the Jews killed by the Canons and Executions of Papal Greatness and for its Interest And it is incredible that to the suffering Believers of that Age the Holy Ghost comforting them with this great Promise or a Sabbatism or Rest should not principally mean the great and glorious final Rest 10. For he that is entred into his rest he also hath ceased from his own works as God did from his 10. For as God is said to rest and sanctifie the Sabbath when he ended his six days work so our Sabbatism or Rest must be a ceasing from our own works that is 1. From Sin 2. From those Wilderness Labours or troublesom means as sorrow fear conflict c. which are short of the End And 3. From Suffering Note This Verse shews that it is the Heavenly Rest with the beginning of it by Holiness which is here meant for Church-grandure and full prosperity have been the cherishers of our own works and not the ceasing of them 11. Let us labour therefore to enter into that rest lest any man fall after the same example of unbelief 11. Let it then be the care and diligence of heart and life to attain that Rest and not to lose it by Apostacy but to take warning by those Unbelievers Note is it liker to be the destruction of the Jews and freedom from this Persecution that should be meant by an Apostle that gloried in suffering rather than that Glory which is indeed the end of Christian care and labour 12. For the word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart 12. For though some may be deceived by a self-flattering heart and seducing reasonings and some think to conceal their sin God's Word is quick and powerful and sharper than a two-edged Sword being fitted by the all seeing God to search
chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 5. Consider how God himself confuteth your over-valuing rich men and vilifying the poor Is it not mostly of the poor that your Churches consist Is it not them that God hath chosen poor in the World but rich in Faith to be here made Heirs and hereafter Possessors of that Kingdom of Glory which he hath promised to them that truly love him 6 7. But ye have despised the poor Do not rich men oppress you and draw you before the judgment seats Do not they blaspheme that worthy name by the which ye are called 6 7. Yet you despise the poor whom God himself chuseth and honoureth And doth not your own experience and suffering condemn you Who is it but rich men that oppress you by tyranny and draw you like Malefactors before their Courts of Judicature Do they not blaspheme the name of Christ and reproach your Religion 8. If ye fulfil the royal law according to the scripture Thou shalt love thy neighbour as thy self ye do well 8 I persuade you not to hate men for their riches but not to think that these allow you so partial a differencing If you obey God's great Command as the Scripture teacheth you to love all sorts of your neighbours as your selves according to the various degrees of their truest amiableness be they rich or poor you then do well 9. But if ye have respect to persons ye commit sin and are convinced of the law as transgressors 9. But if you thus inordinately respect men differently for their wealth not only the Gospel of Love but the Law of Moses convinceth you as sinners Exod. 23.3 Lev. 30.15 Deut. 1.16 17. 10. For whosoever shall keep the whole law and yet offend in one point he is guilty of all 11. For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the law 10 11. And that Law condemneth all that continue not in all things therein written to do them and we are bound by God's Law inforce to universal Obedience If you keep all other Commands and presumptuously break one you are contemners of the Law and so interpretatively break all 12. So speak ye and so do as they that shall be judged by the law of liberty 12. And though you are delivered from Moses's Law and the Covenant of Works remember that Christ is your King and Law-giver and you are not lawless therefore so speak and so do as they that are under his Law of Liberty and Grace and shall be judged by it by Justification or Condemnation 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment 13. For though this be a Law of Mercy it will condemn the unmerciful without mercy It hath its conditions of life or death though none but what consist with Grace But the merciful shall find mercy at Judgment And God's mercy in Christ as the cause and their mercy to men for his sake as the condition will prevail against condemning Judgment 14. What doth it profit my brethren though a man say he hath faith and have not works can faith save him 14. Is not a meer wordy Profession an unprofitable thing to your selves as well as to others Will professing Christianity and saying you believe profit you to Salvation if you obey not Christ and live not according to the Gospel 15 16. If a brother or sister be naked and destitute of daily food And one of you say unto them Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needful to the body what doth it profit 15 16. Will good words cloath the naked or feed the hungry Is it not like a mocking of them 17. Even so faith if it hath not works is dead being alone 17. Even so your notional knowledge and belief and the bare professiâ—n of Faith if it produce not the fruits of Obedience Love and Mercy is but an uneffectual dead thing in it self shewing a dead Soul and is dead as to your Justification and Salvation 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works 18. Any one may say to this man if thy Religion be sound it will have life and power and be known by its fruits Canst thou shew and justifie thy Religion or Belief without any good works or fruits as I can do mine by them 19. Thou believest that there is one God thou doest well the devils also believe and tremble 19. It is part of thy Religion to believe that there is One God This is well done it is a most fundamental Truth but it saveth not the Devils that believe it and tremble 20. But wilt thou know O vain man that faith without works is dead 21. Was not Abraham our father justified by works when he had offered Isaac his son upon the altar 20 21. But art not thou a vain man that knowest not that Faith is but a dead Opinion uneffectual to justifie and save if it be uneffectual to Works Dost thou not discern how plainly the Scripture confuteth thee Was it not Doing in Faith or a Faith that caused working Obedience by which Abraham was justified who was the Father of the Faithful when he offered his Son Isaac and God said Gen. 22.16 Because thou hast done this thing and hast not withheld thy Son thy only Son in blessing I will bless thee c. 22. Seest thou how faith wrought with his works and by works was faith made perfect 22. You may see that his Faith made him obey God's Command and the obedient working of it did constitute it a sound effectual Faith without which it could not justifie him 23. And the scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God 23. And this is the true sense of the Scripture which saith Abraham believed c. that is he so far believed and trusted God as to offer up his Son and this trust working by such Obedience or this practical effectual trust was so accepted by God that though he was not perfect without sin God accounted him a righteous man that was meet for the free Salvation of his Grace and to be called The Friend of God 24. Ye see then how that by works a man is justified and not by faith only 24. You see then that by such necessary doing God's will which is the product of an effectual Faith and sheweth it to be lively and sincere and not a dead Opinion a man is accounted just by God accordâ—ng to the Covenant of Grace through Christ and not only by bare believing or not by believing only without
Judgment and so of our final Salvation 4. In that sincere Holiness and Obedience is the very matter that must justifie men against the virtual or actual accusation of Satan that they were not holy and obedient but ungodly or hypocrites As Faith it self is the matter of our Justification against the accusation that we were not Believers Now James speaketh of no other Faith than Paul doth But 1. He speaketh of another thing under the name of Works 2. And he speaketh of a working Nature in Faith for our Justification begun and of the Deeds themselves as needful to its continuance And in a word he speaketh of such Justification by no sort or works 1. In opposition to Christ or free Grace or 2. In coordination with him 3. But in meer instituted subordination to him And no Christian must ascribe to any Faith Works or act of Man the least part of the Office of Christ CHAP. III. 1. MY brethren be not many masters knowing that we shall receive the greater condemnation 1. And as I thus admonish you against the Errour of Hypocrites who take their dead Opinions and Professions for a Justifying Faith so must I do against another Vice which that sort of Hypocrites are guilty of Their Pride and Self-conceit maketh them think that their knowledge is much higher than other Christians and that they are the fittest men to be Teaching Masters and Reprovers and so they are all forwarder to Teach and Magisterially Censure others and use their Tongue to contemn others as short of them in knowledge and to boast of themselves and all their Talk runs in a Teaching and not a Learning way But I warn you to avoid this proud and masterly spirit for it will make your sin the greater and without excuse and increase your condemnation 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body 2. Your zeal goeth out by censuring others as great sinners in comparison of you perhaps for not observing your Ceremonies and Traditions or not taking you for their Teaching Masters But fear sin in your selves yea lest your censorious reproachful unbridled Tongues should prove worse than that which you censure others for He that hath most power to rule his Tongue and sinneth not in words is like to be the most perfect Christian and can rule his actions by the same Obedience and Wisdom which doth rule his Tongue 3. Behold we put bitts in the horses mouths that they may obey us and we turn about their whole body 3. As we rule the whole bodies of Horses by a Bridle in the mouth so could you bridle your mouths it would both signifie a power to rule your lives and much promote this 4. Behold also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helm whithersoever the governour listeth 4. So the Pilot by so small a thing as the Helm ruleth great Ships that are under the force of Winds 5. Even so the tongue is a little member and boasteth great things 5. And man's Tongue is but a small part of the body though it boast great things and the Government of that little member is a great part of the Government of the man 5 6. Behold how great a matter a little fire kindleth And the tongue is a fire a world of iniquity so is the tongue amongst our members that it defileth the whole body and setteth on fire the course of nature and it is set on fire of hell 5 6. The Tongue in the body and the World is like fire among much combustible matter As a little fire kindleth much so this little member doth both kindle defiling passions and guilt in our own bodies and also kindle hatred rage and strife in the World and set on fire the Societies and Affairs of Mankind in the World being it self set on fire by the Devil and used by hellish temptations to hellish designs in diabolical employment 7. For every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind 8. But the tongue can no man tame 7 8. For all sorts of Animals have been mastered by Man But the Tongue of another who can master when we have so much ado to subdue our own 8 9. It is an unruly evil full of deadly poison Therewith bless we God even the Father and therewith curse we men which are made after the similitude of God 10. Out of the same mouth proceedeth blessing and cursing 8 9. It is to us and in the World an unruly evil till Grace shall tame it and infecteth our selves and the societies where we live with the mortal Poison of many great sins The same Hypocrites who praise God and worship him with it do reproach their Brethren with it not only Men that have some of Gods Image in their natural faculties but those that are Gods true Servants better than themselves who are renewed to Gods Image in Holiness by Grace 10. 11. My brethren these things ought not so to be Doth a fountain send forth at the same place sweet water and bitter 12. Can a fig-tree my brethren bear olive-berries either a vine figs so can no fountain both yield salt water and fresh 10 11 12. Do you not perceive that your ill reproachful Tongues which vilifie speak evil of and condemn good Christians for not being of your minds do confute themselves when the same Tongues profess to honour God and boast of Wisdom and Religion in your selves If you were as Wise and Godly as you profess your Tongues would not by speaking ill of your Brethren shew the contrary No Fountain sends forth sweet water and bitter fresh and salt no Fig tree brings sorth Olives The tree is known by its fruits 13. Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom 13. Are any among you indeed as much wiser and knowing and excelling others as you would be thought when you censure or despise them Shew it if you would have any wise man believe you not by proud boasting or talking against others but by the true fruits of the Spirit even a better conversation than theirs in all your dealings and by more good works with that humble meekness which signifieth true Wisdom 14. But if ye have bitter envying and strife in your hearts glory not and lie not against the truth 15. This wisdom descendeth not from above but is earthly sensual devilish 14 15. But if you have a bitter Zeal and envy and uncharitable heart-rising and strife against your Brethren pretending truth Orthodoxness or Religion for your swelling envy and emulation and talking and preaching down Love and Peace to make those that differ from your side to seem hateful or contemptuous in comparison of
dwelleth in Love as his ruling habit of Soul and practice of Life dwelleth by communion in God as the Eye in the Light and a Friend by Love dwells in his Friend and God by his Spirit of Love in him Note I prefâ—r this Verse before all the Humane Learning in the World 17. Herein is our love made perfect that we may have boldness in the day of judgement because as he is so are we in this world 17. And our Love is for this blessed effect that we may joyfully now foresee and stand at last before him in Judgment as the Lord to whom by Love we are endeared and united For as his Interest is dearest to us in this World and we obey and follow him in suffering so it is that we may come to him in Glory with whom our Life is now hid 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love 18. For though our darkness and guilt would keep us under terror lest God should destroy us or our weakness make us fear the power of man and bodily calamities and death yet the Love that I speak of hath none of this terrour in it but were it perfect it would fully quiet the Soul and cast out all distrustful painful fear For though cautelous preventing fear of all danger is necessary in this life to our safe avoiding evil and the awe and reverence of God is the duty of every creature yet tormenting or painful troubling fear cometh from distrust and sheweth that our Love is yet imperfect Note This is spoken both of tormenting fear of God and Man of Hell and of Death Sicknesses and Crosses here For he that by Faith is fully persuaded of God's great and special Love to him such as he hath manifested by Christ and thereupon doth love God entirely above all in that measure cannot fear that such a God will damn him or leave him to the malice of Men or Devils and by death it self do him any hurt inconsistent with dearest Love If Wives and Children fear not being murdered by loving Husbands or Fathers perfect Love would make us fully quiet in our trust in God Painful fear of Hell Death Sickness Poverty or Persecutors doth shew a distrust and doubting of God's Love who could sure quickly save us by such a word as made the World and an imperfection of our Love to him as caused by this distrust Fear may stand with true Faith and Love but not with perfect Only I confess sensitive passion through bodily disease or disposition quite differing from rational Fear is a Tyrant which Faith and Reason will not overcome As a man bound with Chains to the top of a Spire Steeple is rationally sure that he cannot fall and yet is terrified with looking down O how should fearful Christians study Trust and Love as their only cure and quieting help 19. We love him because he first loved us 19. And it is the knowledge of God's antecedent Love to us giving us a Christ and Grace and making us love him which thus delivereth the Soul from fear and turneth us to him with love and boldness If his Love had been a meer dependent consequent of ours how uncertain should we be of its continuance 20. If a man say I love God and hateth his brother he is a liar For he that loveth not his brother whom he hath seen how can he love God whom he hath not seen 20. But still I say our Love to God must be shewed in our hearty Love to our Brethren To hate and persecute them yea not effectually to love them proveth him a Lyar who saith he loveth God It is God in his Image that you must love and help He needeth you not but he will make you need one another to try your Love and Obedience to him If you love not his visible Image how can you love the invisible God This doth but detect your self-deceiving Hypocrisie 21. And this commandment have we from him that he who loveth God love his brother also 21. And he â—hat will be the Judge who love him truly hath made this his summary great Commandment that you must love God first and above all and your Brother or Neighbour for his sake as your selves And you love him not if you keep not his great Commandment CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him 1. Note That it is believing God and not Man only a Divine Faith and not a Humane a sincere Faith and not a doubting Opinion that is here called Believing Believing this on the word of our Rulers or Teachers is good but it is but preparatory to Religion and the Belief of God And it is a matter of such great importance to believe it sincerely as God's Word that God was manifest in flesh and appointed Christ to the Office and Work of Man's Sanctification and Salvation that it is not possible but such a sound Belief must fill the Soul with love to God and carry it up to a holy and heavenly state as the Regenerate are Nor is it possible but such should love that Saviour who is the Image of God's Love 2. By this we know that we love the children of God when we love God and keep his commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous 2 3. And you must know that it is not all Love to one another or to good People that will prove us regenerate for men may love them as their Friends for loving them or for being of their Opinion Sect or party or for their Interest c. But your love to men as God's Children is sincere and saving when it is God himself that you love most and them for his sake And when his Love maketh you keep his Commandments And his Commandments are not heavy nor have any thing in them which men should be unwilling to keep but should be both our work and pleasure 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith 4. God's Spirit is stronger than the evil Spirit that ruleth the ungodly World and therefore all that are truly regenerate do overcome the Love and Temptations of the World though not perfectly yet in prevalency And how do we overcome the World but by firm believing in Jesus Christ and the Love of God that will bring us to a far better World The things believed prevail against the things seen in all that are true Believers indeed 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God 5. Where do you see any truly overcome the Love of this World but they that believe that Jesus Christ hath purchased and promised and
Forms or Humane Canons it will be no cover for the sin 4. It is the Faith first delivered to the Churches by the Apostles that corrupters deprave and we must contend for and must be the Test of our several differences 5. Keep Faith and Religion sound among its Professors and it will overcome the World 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousness and denying the only Lord God and our Lord Jesus Christ 4. For there are crept in by little and little as in the dark some men that Christ had before told us should â—rise or God decreed to condemn for their sin ungodly men that though they did seem Christians have turned the Doctrine of God's Grace in Christ into a Doctrine and Practice of Lasciviousness and Licentiousness and denying Jeâ—us Christ who is the only Lord God and our Lord or the only God and our Saviour c. Note 1. One of Satan's chief ways against the Church and Religion is to corrupt it by Heresies 2. Corrupters creep secretly into the Church at unawares and do not openly bring in all at once 3. Though God ordain or decree no man's sin he both decreeth and foretelleth their condemnation for sin 4. It is ungodly mâ—n that are usually the great corrupters of the Church and Doctrine 5. Libertinism looseness and sensuality are the usual dangerous ways of such corruptions as being the way most suitable to man's corrupt Nature and which will have most followers 5. I will therefore put you in remembrance though ye once knew this how that the Lord having saved the people out of the land of Egypt afterwards destroyed them that believed not 5. As the Israelites perished in the Wilderness for Unbelief after all their miraculous deliverances from Egypt so shall revolters perish notwithstanding their Baptism and fair beginnings 6. And the angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darkness unto the judgment of the great day 6. And the Angels that stood not in their integrity but fell by sin God hath shut up as it were Prisoners in Chains though they go about all the Earth with temptations in certain expectations of fuller condemnation at the great day of Judgment 7. Even as Sodom and Gomorrah and the cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire 7. As Sodom c. were by fire from Heaven utterly destroyed by God's revenging Judgment 8. Likewise also these filthy dreamers defile the flesh despise dominion and speak evil of dignities 8. So these Hereticks dreaming of high Wisdom are turned to fleshly lusts and to despise Government and speak contemptuously or reproachfully of Superiors as if Christ hath freed men from Humane Rule and made all equal and all things lawful when yet they deny even Christ himself in some Essentials of his Person or Office 9. Yet Michael the archangel when contending with the devil he disputed about the body of Moses durst not bring against him a railing accusation but said the Lord rebuke thee 9. Yet Michael the chief Angel contending with a Principal Devil about the rebuilding of the Jewish Temple Zech. 3. durst not bring railing accusation but appealed to God Note 1. There are differences and superiorities among the Angels and Devils It seems by Dan. 10.13 21. that Angels have their several earthly Provinces in charge and that Michael was Prince of the Jews 2. The badness and vanity of Malignants will not justifie railing accusation against them when it may not be used against Devils yet their evil must be detected that it may be frustrated 3. By the Body of Moses some understand his buried Body which Satan would have idolized and others his Body in the Basket which Satan would have had drowned But by Zech. 3. it is more like to be the Temple Law and Jewish Policy called the Body of Moses as the Church is called the Body of Christ 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves 10. But these pretending to know what they do not speak evil of the things which they know not being proud and ignorant of their ignorance but what natural sense or reasonableness constraineth them to know their lust prevaileth against it and they live in debauchery as if they knew it not to be evil Note It 's the common mark of erroneous men to be confident where they mistake and to censure and speak evil fiercely of that which they never understood and to sin against that knowledge which they have or easily might have 11. Wo unto them for they have gone in the way of Cain and ran greedily after the errour of Balaam for reward and perished in the gain-saying of Core 11. Woe to them for they have imitated Cain in offering God a faithless Sacrifice and envying and persecuting them that do better And they are covetous worldlings that like Balaam would do evil for reward or gain And they have imitated Core in opposing Moses and Aaron Magistrates and Apostles and shall perish as they did 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds trees whose fruit withereth without fruit twice dead plucked up by the roots 12. These are the disgrace of your Love-feasts and Communion which they turn into a Sensual Feast not fearing prophanation of excess Hypocrites like empty Clouds that water not the Earth but carried about with the winds of worldly Interest or Seduction like fruitless Trees twice dead and rooted up by Apostasie from their first profession Note It is a wonder that the Apostle no more reproveth them for admitting such to their Communion as it seemeth by these words they did 13. Raging waves of the sea foming out their own shame wandring stars to whom is reserved the blackness of darkness for ever 13. Unquiet fierce and raging persons who while they pour out ill words of others do but foam out their own shame Teachers they will needs be as Stars to the Churches but they are but Erratick Stars or Comets that shall end in endless darkness to themselves while they boast of Light to others 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his saints 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him 14 15. Note 1. It 's like this Prophecy of Henoch was received by Tradition 2. This description sure is not of the
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
expectations For though God would glorifie the riches of his Grace by Jesus Christ yet was it not his Will to reveal him in such visible Majesty and Glory as should of it self necessitate and force Men to believe in him For then Faith would have been no Work of Tryal nor fit for a Reward but such as the wicked and sensual might perform But God would so reveal his Son as that Faith might have sufficient encouragement and help and yet such difficulties as might make it proper to honest Souls and fit for a reward so that those that will be biassed by prejudice and worldly Interest will stumble and fall on the Rock which they should be built on but to them that sincerely trust and obey him he might be the author of Eternal Salvation and be the Power and Wisdom of God ANNOTATIONS 1. THis Chapter is ordinarily misunderstood 1. Because Men observe not what it is that Paul is proving 2. And because they distinguish not God's Acts which he doth as an Owner and Benefactor from those Acts of Justice which he doth as Rector to Subjects under his Laws and Covenants 3. And because they distinguish not the Common Law of Grace made to fallen Mankind from the Covenant of Peculiarity proper to the Jews 1. Many think that Paul here giveth the Reason from God's meer Will and Reprobating Decree why some are Unbelievers and hardned in Sin and are not pardoned and saved when others are 2. And so they think that God pardoneth and justifieth and saveth Men without any Reason or Cause fetch'd from their different Qualifications but meerly from his Will 3. And they think that Esau was not onely shut out from the Covenant of Peculiarity but also from the Commoner Covenant or Law of Grace and was hated to Damnation meerly from the antecedent Will of God But contrarily 1. It is evident that St. Paul is but proving and justifying God's free Mercy in calling the Gentiles while he permitted the obstinate part of the Jews to cut off themselves by Unbelief and wilfully rejecting Christ II. And that he speaketh not at all of any arbitrary Inequality in his Rewards and Punishments but only in his free Gifts all Men should understand that God is to Man 1. Our Owner 2. Our Benefactor 3. Our Rector 1. As an Owner he may do with his own as he will 2. As our Benefactor he giveth many things antecedently to his Laws and many things besides what he there promiseth And as a Lord and Benefactor he distributeth his Gifts with incomprehensible arbitrary variety and none have cause to accuse him for giving another more than them He wrongs not the Stars by not making them Suns nor the Clouds by not making them Stars nor Men by not making them Angels nor Beasts in not making them Men nor Worms or Toads by making them no better And scarce two things in the World are like without any dissimilitude or inequality But when he hath made a Law of Precepts Prohibitions Rewards and Punishments it is his Justice equally to perform them to all according to their Qualifications and Titles He pardoneth all Believers and none else He glorifieth all that are justified and sanctified and none else and giveth the Reason of the different Sentences from their Qualifications and Works Mat. 25. c. which he doth not in his Gifts as meer Benefactor So that he doth not say that the Reason why some are pardoned and saved is not in him that willeth and him that runneth but the Reason why of two ill-deserving Persons or Nations one is overcome by decreed effectual Grace and the other hath not that Grace that so overcometh his wilful Resistance III. And when Paul speaketh of Esau being hated the Text alledged meaneth no more but that the Edomites were exposed to God's overflowing Punishments on Earth and that Esau was less loved than Jacob and he and his Seed rejected from the Covenant of Peculiarity But as it is certain that they were under that Law of Mercy made to Mankind in fallen Adam and Noah so it is not said in Scripture that Esau was damned or void of Saving Grace II. As to the Hardning of Pharaoh and others it being agreed by all sober Christians that God causeth not Sin we need to debate it no further Whether the sense be That he denieth them softning converting Grace when they have forfeited it by wilful Resistance and so permitteth them to be hardned or Whether it be that he doth those good and righteous Acts which he knows they will be wilfully hardned by as Occasions and Objects or both these Here is not the least hint that God damneth any or decreeth so to do meerly because he will do it without any Reason taken from their own Deserts Or that he maketh some Men Sinners or damneth them meerly as the Potter differenceth his Vessels of Clay But only that when all have deserved to be forsaken and condemned and he giveth Common Grace for their Recovery to all why he freely giveth more which shall be infallibly effectual to some rather than to others when those some were no better than the rest It 's said by some School-men That Mens Damnation is caused by Sin but God's Decree to damn them is not nor hath any Cause But this must be more distinctly answered By God's Decree to damn Men is meant 1. Either the Effects of his Will 2. Or his Will it self 3. Or his Will as extrinsecally denominated from the Object correlated to it 1. No doubt but Punishment which is the Effect of his Will hath a Meritorious Cause in Mans Sin 2. The Will of God or his Decree considered as in God is nothing but his Essence which hath no Cause and is not in it self called a Decree to damn Men. 3. The Denomination of God's Will from its relation to the extrinsick Object hath objective Cause the Object qualified Whoever truly repenteth and believeth may be sure of his Justification and it 's sinful to doubt of it on pretence that God may condemn whom he will when he hath told whom he will not condemn And whoever is unregenerate and ungodly may be sure he is unjustified and unpardoned and in a damnable state for God hath assured us of this in his Word CHAP. X. 1. BRethren my hearts desire and prayer to God for Israel is that they might be saved 2. For I bear them record that they have a zeal of God but not according to knowledge 1 2. My great desire and prayer to God for Israel is that they may be converted and saved And it is laudible in them that they have a Zeal of God and his Law and Worship but it is frustrate because misguided by errour 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God 3. For they being ignorant of God's way of Justification and Righteousness intended as the end of the