that shall be but bare grain it may chance of wheat or of some other grain 37. The Corn which thou sowest hath not the Blade or Stalk and Ear and Flower and Chaff It is not formally but virtually or seminally the same whether it be Wheat or other Grain 38. But God giveth it a body as it hath pleased him and to every seed his own body 38. But out of this Seed and by its Seminal Vertue God by the addition of attracted Nutriment giveth it a Body with Straw Flowers Chaff and Seed as pleaseth him It being his Power and Will to which nothing is impossible which must satisfie our inquisitive Minds Resurrection as Generation being unsearchable to us 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds 39. But you must allow a difference of Bodies for even here there is much difference 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terestrial is another 41. There is one glory of the sun and another glory of the moon and another glory of the stars for one star differeth from another star in glory 42. So also is the resurrection of the dead It is sown in corruption it is raised in incorruption 40 41 42. The Celestial Bodies greatly differ from the Earthly Bodies and so do even the Celestial among themselves as the Sun from the Moon and one Star from another c. And so shall our Bodies at the Resurrection greatly differ from these that we have now particularly by being incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power 44. It is sown a natural body it is raised a spiritual body There is a natural body and there is a spiritual body 43 44. It is now so vile a Body that it must rot and corrupt in darkness in the Earth but it shall rise in Glory It is buried in utter impotency like the common Earth but Gods Power shall raise it a Powerful Body It is buried like the Body of a Beast that was passive and only acted by the living Soul but it shall rise a Spiritual Body more suited to the Nature of the Soul and having also an active Nature like as Fire hath in it self Thare are Natural Bodies of Passive Matter in daily flux repaired by Food and acted only by other Natures or Souls And there are Spiritual Bodies either such as the Sun and Light hath or higher which are incorruptible and of themselves not inclined to death dissolution or change and besides the Soul are so like it that they are themselves Active Natures 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickning spirit 45. That is The first Adam was made by God a living Soul put into a corruptible Body not having an unchangeable State in himself nor Power to make his Posterity such But the second Adam had in himself unchangeable Life suited to a spiritual glorious State and was the Root of such to his Believing Posterity enabled as the Lord of Life to rise himself ascend to Heaven and to raise them to Life and take them to himself and to make them a spiritual holy People capable thereof 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual 46. But the Animal Person from whom by Generation we have but meer Nature was to us in causality before him that conveyeth to us Spiritual and Everlasting Life Our Nature derived from Adam was before the Reparation Spiritual Holiness Resurrection or Glory given by Christ even as Adam was before Christs own Incarnation and Resurrection Perfection is the last and ripe State of Gods Work in our Salvation 47. The first man is of the earth earthy the second man is the Lord from heaven 47. Adam was made out of the Dust of the Passive Elements though God breathed into him a Living Soul yet Earth was his first abode But Christ is the Lord from Heaven his Divine Nature being there from everlasting assumed the Humane by the overshadowing of the Holy Ghost 48. As is the earthy such are they also that are earthy and as is the heavenly such are they also that are heavenly 48. And as Adam was a Natural Man and the Root of such so it is but Nature which we have from him And as Christ is Heavenly and Spiritual so will he make all the holy Seed to be like him Spiritual and Heavenly 49. And as we have born the image of the earthy we shall also bear the image of the heavenly 49. And as we are born of Adam Men as he was so we shall be made by Christ Spiritual and Heavenly as he is 50. Now this I say brethren that flesh and blood cannot inherit the Kingdom of God neither doth corruption inherit incorruption 50. And this I tell you That these Bodies must not come to Heaven in the proper Form of Flesh and Blood nor can as such possess it for as such they are corruptible and cannot so inherit Heaven which is incorruptible 51. Behold I shew you a mystery We shall not all sleep but we shall all be changed 51. And I will tell you that which is commonly unknown Though the Just shall not die that are alive at Christs coming they shall all be changed as well as those that rise from the Dead from being proper Flesh and Blood to have Spiritual Bodies 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 52. In a moment Christs potent Call will be like a Trumpet calling Men together and the Dead shall be raised and living Saints changed into an incorruptible state 53. For this corruptible must put on incorruption and this mortal must put on immortality 53. For this mortal Body and Composition which is now corruptible by Dissolution must be changed into an incorruptible and immortal state of Being and Habitation 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in victory 54. And Death being conquered by Christ being a Fruit of Sin from which he saveth us we shall die no more 55. O death where is thy sting O grave where is thy victory 56. The sting of death is sin and the strength of sin is the law 55. Though now Death seem to conquer us we triumph over it by Faith in Christ foreseeing our Resurrection being saved from Sin which is the Sting and the Penal Law or Curse which is Sins condemning Strength 57. But thanks be to God which giveth us the victory through our
Lord Jesus Christ 57. But by Faith which seeth things to come we give God thanks that will raise us from the Dead and give us final Victory over Death through Christ 58. Therefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord for as much ye know that your labour is not in vain in the Lord. 58. And now Brethren make this necessary use of all Seeing our Faith and Hope of a Resurrection and future Life assureth us that none of our Christian Labour or Suffering shall be in vain or to our loss or without a glorious Reward what remaineth but that against all Temptations you be steadfast and unmovable and do Gods Work with all your Power abounding in Labour and Patience to the end ANNOTATIONS AS this Chapter is of great use for our Instruction so it is not without many Difficulties to our Understanding I. It 's needful to be observed into how narrow a room Paul reduceth the Gospel or Articles of Faith concerning Christ and how greatly herein they differ from him that condemn excommunicate or persecute those who believe These and all the Bible besides if they subscribe not to the Truth of all their Articles and Forms superadded and the justness of their numerous Canons II. The Apparition of Christ to the Five hundred and to James seemeth part of that which St. John saith was not by him written So that part of the Evidence of Christs Resurrection should be enough to cause us to believe it III. Though it was but some at Corinth that denied the Resurrection the Church was faulty in bearing with them yet Separation from that Church for their sakes is not required nor allowed by the Apostle IV. The Socinians from the 19th Verse and divers others gather That Paul denieth the Felicity of our Souls before the Resurrection because he intimateth That if there were no Resurrection but only an Immortality of the Soul Christians were the most miserable Men and their Faith and Sufferings vain and they were yet in their Sins c. The Matter is weighty and the Solution hath its Difficulty Some say That because the Heretical denied the Immortality of the Soul as well as the Resurrection of the Body Paul supposeth this and answereth them as to both And they say That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying but to stand up that is to live again includeth the Life of the Separated Soul as well as the Resurrection of the Body Others say That Paul speaketh only of the Man and not of the Soul alone which is but part of the Man Soul and Body are essential to a Man and as a Man he may be miserable because part is so as a Tooth-ach is to the whole Body though the Soul be happy Others say That the Felicity or perfect Man at the Resurrection will be so much greater than that of the Separated Soul before and also that this Separate State is so darkly revealed to us that the Apostle maketh light of it in comparison of the latter The first of these Opinions is not inconsiderable but the chief Answer is by a stricter Exposition of the particular Texts And 1. Verse 19. argueth thus If we believe in and suffer for a Christ as risen who is not risen then he cannot save us either as to Soul or Body and then we are the most miserable sort of Men. For our Hopes in him for the Time and Things of this Life only affords us less than others have his Kingdom being not of this World This Argument is not against but for the Immortality of the Soul So Verse 32. What advantageth it me if the dead rise not i. e. Neither Soul nor Body is advantaged by suffering for a Christ as risen who is not risen V. The Comparison of Adam and Christ is as hard seeming to mean that Adam's Soul and his Posterities as such are not Immortal But indeed it implieth no more than this 1. That it 's called Gen. 2. a Living Soul but Christ the Lord of Life 2. That Adam had but a Soul breathed into him by Creation on Earth but Christ was in Heaven from Everlasting the Living God 3. That Adam propagated only Humanity but Christ also Sanctity and Felicity 4. That Adam by Nature had but a loseable Capacity of Bodily Life continued and Heavenly Felicity and by Sin came short of both But Christ hath Life in himself as the Root of Holiness and Happiness in Heaven which he will give Believers both to their Souls and Bodies and will give a Bodily Resurrection to all Men. VI. Ver. 24. The Kingdom delivered up to the Father is but that Government which Christ useth to recover and save Sinners and is no addition to the Father nor diminution to Christ But as a Prince undertaking to reduce Rebels layeth down his Commission and Arms when he hath done his Work and yet increaseth his own Honour or as a Physician giveth up his Hospital when he hath healed all the Sick And it is like yea certain that when Christs acquisitive Mediation is finished he will still be some sort of Mediator of our Fruition For we shall still behold his Glory VII Ver. 37.39 seem to intimate That the Body that shall rise is not the same that was sowed but such a Body as God pleaseth a new to give Doubtless it is the same in some respect and not the same in an respects And to be able to know just how far it is or is not the same is too hard for us and may be quietly left to the Will of God The Seminal part of the Grain Matter and Form liveth in the new Fruit in which it springeth up as the Seminal part of Man begins his Being in the Womb but the added Mass which makes up the Root the Stalk and Ear and new Grains are all drawn from without from the Water Earth and Air by God and by the Seminal Spirit We see that Men oft grow Fleshy Fat and Lean again and at last die with little but a skinned Skeleton I think few believe that either Men dying Fat shall rise Fat or Men dying Lean shall rise Lean or yet that every Man shall rise with all the Flesh which he ever lived or sinned in and which daily passed away or consumed in Sickness To know how much and what goeth to identifie the Body we must leave to God if we will not pretend to the knowledge we have not Nor is it necessary to believe that all Fowls Beasts and Fishes rise again and go to Heaven which are ever digested and made Humane Flesh The Apostle likening our Bodies to Seed maketh some to doubt whether the dead Body have a Resurrection by any Seminal Vertue as a Natural Cause or only rise by Miracle The latter is most commonly held And yet it is certain that the Soul taketh with it a Love and Inclination to its Body which is a sort of Seminal Disposition And no mortal Man knoweth
on Earth it will rightly guide all the actions of thy heart and life but if thy judgment be blinded in this great affair it will misguide thy love thy choice and all the tenor of thy life If thy judgment then be blind which must guide thee what a miserable erroneous wretch wilt thou be and how dismal will that errour prove 24. No man can serve two masters for either he will hate the one and love the other or he will hold to the one and despise the other ye cannot serve God and mammon 24. And take heed of the self deceit of Hypocrites who flatter themselves with the hope of having a treasure both on Earth and in Heaven resolving to keep and prefer this world while they can keep it and hope that Heaven will be a reserve when they can keep the world no longer and so they will be as Religious as will stand with their fleshly wordly interest But I tell you no man can serve two such contrary Masters He will love one better than the other or obey and serve one to the neglect and injury of the other You cannot love and serve God as God and yet love and seek worldly wealth and prosperity as your most beloved trusted treasure God will not stoop to the world therefore the world must in your esteem and choice stoop to God and be used for him 25. Therefore I say to you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than rayment 25. Therefore take this as my special warning Wholly trust God for life and all the concerns of life and shew not your selfishness and worldly love by beâ—ng distrustfully anxious or sollicitous for meat and drink and cloaths If you know not which way to get them God knows which way to give them Your Lives and Bodies are his gift and in his power and did he give you these and cannot you trust him for food and cloathing 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better than they 26. You see that God feedeth the many sort of Fowls that make no store-houses or provision for time to come And God that made you better than they will not neglect you 27. But which of you by taking thought can add one cubit to his stature 27. Study your duty and use just means while you trust on God But your self-troubling distrustful care and thoughtfulness is but unprofitable self-vexation All your care cannot make you any taller of stature nor keep your bodies from decay or death 28. And why take ye thought for raiment Consider the lilies of the field how they grow they toil not neither do they spin 29. And yet I say to you that even Solomon in all his glory was not arrayed like one of these 30. Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith 28 29 30. And why do you distrustfully care for cloathing You see the Lilies of the field that neither sow nor spin have yet a more beautifull flower than Solomons most splendid Ornaments could match And doth God so cloth these and other Plants with beauty and sweetness and are you so distrustfull and weak in Faith as to fear that he will neglect you Note That Christ here neither blameth Sowing Spinning or other meet labour nor would have it done imprudently and carelesly much less doth he approve on aâ— idle slothful life on pretence of trusting God Six days must we labour and not eat the bread of idleâ—e Paul saith He that will not work when he can 〈◊〉 him not eat Idleness corrupteth Body and Soul Such Care as we must take to feed and cloath the Poor such at least we may take for our selves But 31. Take no thought therefore saying what shall we eat or what shall we drink or wherewithall shall we be cloathed 31. Therefore when you have done your duty trust God and do not with murmuring or self-troubling distrustfully say whence shall I have food and rayment 32. For after all these things do the Gentiles seek For your heavenly Father knoweth that ye have need of all these things 32. This is the practice of the Heathens who fear and complement their Idol Gods but cannot trust them for what they want but by self-trusting and self-seeking are drowned in worldly love and care But your Heavenly Father is far better acquainted with all your wants than you are and doth not disregard them 33. But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you 33. But I make this promise which you may boldly trust see that you seek first Gods Kingdom of grace and glory and that Righteousness Relative habitual and actual to which through Christ he hath promised acceptance and salvation seek these I say before all worldly prosperity and fleshly interest with your chief and predominant Esteem Choice and Endeavour and then all bodily things shall be given in as additions to the greater blessings so far as God seeth them fit for you and you for them for Godliness hath the promise of this life and of that to come 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof 34. Therefore Beg of God your daily bread in saith and in the use of honest labour but take no distrustfull troubling careful thoughts for the time to come It will be care enough to morrow to take notice of to morrows wants and to do to morrows work Every day hath its own duty and difficulty and sufferings must be expected Do not anticipate them and take to day the trouble on your self by care and fear which belongs to the time to come The burden and troubling part by such sufferings as you must expect will come time enough and a days sense of the suffering is enough for one days evil or burden Preparatory notice of death and suffering is usefull but should we foreknow all the particular sufferings that are to come on us it would but overwhelm us by an untimely suffering every day by fear and care of all that which we should suffer but by little tolerable parcels while every day hath its own proportion CHAP. VII JUdge not that ye be not judged 2. For with what judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again 1 2. Make not your selves judges of other men and their actions without a just call and be not censorious medlers nor hold severe condemners of others without proof and beyond cause For
lawful for thee to have her 5. And when he would have put him to death he feared the multitude because they counted him as a prophet 3 4 5. N. 1. Faithful Prophets did tell Kings of their sin 2. But such as Herod cannot bear reproof 3. The persecution of faithful Teachers is usually for telling great men of their sins 4. The multitude then did so much reverence prophets that they were a terrour and restraint to persecuting Rulers 6. But when Herods birth day was kept the daughter of Herodias danc'd before them and pleased Herod 7. Whereupon he promised with an oath to give her whatever she would ask 8. And she being before instructed of her mother said Give me here John Baptists head in a charger 6 7 8. N. Great mens feasts and frolicks are a usual season of great sin and carnal pleasures are their snares 2. Rash Oaths are the fruit of vice and the seed of more 3. Voluptuous wantons are oft the most cruel and bloudy persecutors 4. The Devil seldom wanteth suggestors of cruelty 9. And the king was sorry nevertheless for the oaths sake and them which sate with him he commanded it to be given her 9. N. Wicked men oft sin with troubled conscience but yet will do it for their base ends 2. Hypocrites that dare murder the just yet may make the Conscience of a wicked Oath their pretence How conscionably then should bad Oaths be avoided and good ones kept 3. The reputation of mâ—n in bad company is a usual snare of iniquity 10 11 12. And he sent and beheaded John in prison And his head was brought in a charger and given to the damsel and she brought it to her mother And his disciples came and took up the body and buryed it and went and told Jesus 10 11 12. Note The Bloud of Saints is vile and cheap to Tyrants that can sell them to a Whore or wanton But they shall pay dear for it at the last 2. So great a Prophet as John must be a Martyr that he may be like to Christ 3. It s as true Martyrdom to suffer for Duty as for Faith 4. The bloud of Saints is part of the sport and pleasure of lascivious wicked women 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities 13. Note 1. The Lord of Life that came in flesh to save the world was fain to fly for his life into a wilderness from the face of men yea of the eminent members of the Jewish Church 2. It is not cowardize or unlawfull to fly from persecutors till we have some special call to suffer 14. And Jesus went forth and saw a great multitude and was moved with compassion towards them and he healed their sick 14. Note Those that follow Christ and seek to him are liker to find his compassion than those that drive him away 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Jesus said to them They need not depart give ye them to eat 17. And they say to him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grass and took the five loaves and two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 15 c. Note 1. Christ fed the Body to win the Soul and so must we 2. Nothing is too little which God will bless 3. Tho God be every where yet Christ directeth us in Prayer to him to look up to Heaven for there is the Glory in which he will appear to glorifie his people 4. If the Son of God must look up to heaven and bless his food surely we must not take it like brutes without craving Gods blessing on it 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children 20 21. Note 1. This Miracle was done before five thousand Witnesses and more that there might be no suspicion of deceit or misreport 2. He that was Lord of all and could feed by Miracle yet would not have the fragments lost 22. And straightway Jesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitude away he went up into a mountain apart to pray 22 23. Note Christ used to pray alone because his case so differed from all mens in the world having no sin c. that the same prayers would not suit the case of others which were fit for him 24. And when the evening was come he was there alone But the ship was now in the midst of the sea tossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea 24 25. Note 1. Christ permits dangers to us that he may the more notably deliver us 2. The waters can bear him when he will walk on them All elements are at his service 26. And when the disciples saw him walking on the sea they were troubled saying it is a spirit and they cried out for fear 26. Note Nature maketh man afraid of apparitions of Spirits because unknown and unusual 27. But straightway Jesus spake to them saying Be of good cheer it is I be not afraid 27. Note Christs true Disciples should be so far from being afraid of him as hurtfull to them that they should make him their comfort and courage against the fears of men and devils 28. And Peter answered him and said Lord if it be thou bid me come unto thee upon the water 28. N. This shewed much faith in Peter yet none must tempt God nor go unbidden into danger 29. And he said Come And when Peter was come down out of the ship he walked on the water to go to Jesus 30. And when he saw the wind boisterous he was afraid and beginning to sink he cried saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said to him O thou of little faith wherefore didst thou doubt 29 c. Note 1. Even strong faith hath its weakness and is liable to fears 2. Our weak faith causing great fear would expose us to sinking did not Christ lay hold on us 32. And when they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the Son of God 32 33. N. Renewed great convictionâ— renew and increase
can afford O how many do that daily indeed which they durst not do by an express bargain with the Devil 27. For the Son of man shall come in the glory of his Father with his angels and then he shall reward every man according to his work 27. Believe it I shall come at last in Judgment in Divine Glory attended by Angels and then I will reward those that were faithful to me or perfidious and all men according to their works therefore whatever you suffer now propare for the judgment of that day 28. Verily I say to you There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom 28. And I tell you least you think this my coming in Glory to judgment incredible that some here shall live to see a visible representation of that my glorious appearing Note That this is meant of his transfiguration the addition of it in the several Evangelists sheweth Nor is Dr. H. his reason against it from the former verse of any force it being not the same coming that is here spoken of but its representation CHAP. XVII 1. ANd after six days Jesus taketh Peter and James and John his brother and bringeth them up into an high mountain apart 2. And was transfigured before them and his face did shine as the sun and his rayment was white as the light 1 2. And as Christ had promised them a glimpse of his Kingly Glory so within six days he performed it to Peter James and John whom he selected for peculiar favours in a high mountain he was transfigured into a glorious appearance his face shining like the Sun and his raiment like light Note Christ would have this help of sense to confirm their Faith Of this transfiguration I have written at large in a Book called My Dying Thoughts 3. And behold there appeared to them Moses and Elias talking with him 3. Note 1. Moses whose body was buried and Elias whose body was but changed appeared alike 2. The chief Legislator and chief Prophet appeared to shew that the Law and the Prophets did but lead to Christ 3. Did not the departed Saints live after death they could not appear in Glory 4. They talked with Christ of his sufferings at Jerusalem 5. Either Christ told the three Disciples who they were or their own appearance shewed it 6. How much better company is above than here 4. Then answered Peter and said to Jesus Lord it is good for us to be here if thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias 4. Note 1. We are apt to desire more of Heaven on earth than God will allow But not so apt to desire to go by death to that glory where it is Fain we would have it come down to us 2. A glimpse of glory is enough to rap a Soul into extasie 3. We know not what we say when we talk of felicity in Tabernacles on earth 4. A glimpse of glory will make us out of love with worldly company and vanity How loth then would the Souls in Heaven be to come down 5. While he yet spake behold a bright cloud over-shadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him 5. Note 1. Heavenly inhabitants must not stay on earth nor Heavenly visions and raptures be here long or frequent 2. God again owned his Son by a voice from heaven as perfectly Righteous and as pleasing him by mans redemption and reconciling us to him and teaching the doctrine which is pleasing to him 6. And when the disciples heard it they fell on their faces and were sore afraid 6. Note The voice of God even when he speaketh mercy is enough to humble and prostrate man 7. And Jesus came and touched them and said Arise and be not afraid 7. N. It is Christ that must raise our troubled and humbled Souls from our dejectedness and fear 8. And when they had lift up their eyes they saw no man save Jesus only 8. Note Christ will stay with us when Moses and Elias will not nor are earthly comforts durable 9. And as they came down from the mountain Jesus charged them saying Tell the vision to no man till the Son of man be risen again from the dead 9. The reason is before mentioned After the resurrection was the fittest season 10. And his disciples asked him saying Why then say the scribes that Elias must first come 10. Why say the Jewish Doctors that Elias must come before the Messiah if this was he that we saw 11. And Jesus answered and said to them Elias truly shall first come and restore all things But I say to you that Elias is come already and they knew him not but have done to him whatsoever they listed likewise also shâ—â—l the Son of man suffer of them 13. Then 〈◊〉 disciples understood that he spake to the 〈◊〉 John the Baptist 11. c. It is 〈◊〉 that is said out of Mal. that Elias must come but it was John that was meant under the name of Eâ—ias 〈◊〉 â—â—ey knew not but killed him while they looked for him and so they will do by me 14. And when they were come to the muâ—◠〈◊〉 there came to him a certain man knâ—â—â—â—g down to him and saying 15. Lord have â—ercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft into the water 16. And I brought him to thy disciples and they could not cure him 14. N. By Lunatick is meant one that had the Epilepsie or some such disease upon the change of the Moon A real disease of which yet the Devil was the executioner and further joyned with it extraordinarily 17. Then Jesus answered and said O faithless and perverse generation how long shall I be with you how long shall I suffer you bring him hither to me 17. It is long of your own unbelief and perverseness that they could not cure him how long shall I work miracles among you before you will believe will you drive me from among you by your unbelief to go to others N. This seemeth plainly spoken to the man of himself and such others and not as some say to the disciples 18. And Jesus rebuked the devil and he departed out of him and the child was cured from that very hour 19. Then came the disciples to Jesus apart and said Why could not we cast him out 20. And Jesus said to them Because of your unbelief 18 c. Your unbelief as well as the mans was that which hindred you you are all therein to be blamed 20. For verily I say to you If ye have faith as a grain of mustard seed ye shall say to this mountain Remove hence to yonder place and it shall remove and nothing shall be impossible to you 20. For if you have the least
our Reward is Wages for the value of our Work as beneficial to God in Commutative Justice but only speaketh of the proportion 3. Nor doth it imply That any in Heaven will murmur at other mens Salvation but that the Jewish Disciples were yet inclined to grudge that the Gentiles were equalled with them And it is to cure such envy now 13.14 But he answered one of them and said Friend I do thee no wrong didst thou not agree with me for a penny Take that thine is and goe thy way I will give to this last even as unto thee 15. Is it not lawful for me to do what I will with my own Is thine eye evil because I am good 13.14.15 I break no Covenant with thee Thou art not meet to give me Laws of Equity Liberality to another is no wrong to thee Am I not the rightful disposer of my own Must I give none more than the Value of their Work deserveth All shall have Equity but all shall not have equal bounty Thou shouldst be glad of thy Brothers receivings 16. So the last shall be first and the first last for many are called but few chosen 16. So the last called in time may be made the Chief in Dignity and the first called in time may be in Grace and Glory among the lowest Yea of many that come into the Church at the first calling as the Jewish Disciples few may prove sincere and Saved 17. And Jesus going up to Jerusalem took the Twelve Disciples apart in the way and said to them 18. Behold we go up to Jerusalem and the Son of man shall be betrayed to the Chief Priests and to the Scribes and they shall Condemn him to Death 19. And shall deliver him to the Gentiles to mock and to scourge and to Crucifie him and the third day he shall rise again 17.18.19 He fore-told them that at Jerusalem he should Suffer be Crucified and Rise again c. Note This frequent Prediction was a full proof of Christs truth and voluntary Suffering 20. Then came to him the mother of Zebedee's children with her Sons worshiping him and desiring a certain thing of him 21. And he said to her What wilt thou She saith to him Grant that these my two sons may sit the one on thy right hand and the other on thy left in thy Kingdom 20.21 N. Ambition is even in Christ's Disciples till special Grace humble them seeking Preferment and Honour in the Church is a Vice that Christ giveth us this warning to avoid Carnality is apt to corrupt the Minds even of Eminent Ministers and Disciples 22. But Jesus answered and said Ye know not what ye ask are ye able to drink of the Cup that I drink of and to be baptized with â—he baptisme that I am baptized with They â—aâ— to him We are able 22. You think to find Worldly Honour and Dignity in my Kingdom But you are mistaken It is Suffering for me that you must expect Can you drink of this bitter Cup as I must do and be Baptized in Blood as I must be And they over-confidently answered We are able Not knowing their tryal or their weakness 23. And he saith to them Ye shall drink indeed of my Cup and be Baptized with the baptisme that I am baptized with But to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father 23. Ye shall indeed suffer more than now ye think of James was quickly Martyr'd But to be next me in my Kingdom is not to be given by me upon such Petitioning but onely to those to whom my Father hath prepared it and who shall be fittest for it 24. And when the ten heard it they were moved with indignation against the two brethren 24. Note 1. As some are prone to Ambition so others to envy them and be too much offended 2. This ambitious part of Christs Ministers here begaâ— Discontent that tended to Schism had not Christ soon rebuked it 3. Christs own Twelve Apostles had their mutual Distasts 25. But Jesus called them to him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise Authority over them 26. But it shall not be so among you but whosoever will be Great among you let him be your Minister 27. And whosoever will be chief among you let him be your Servant 25.26.27 Christ rebuketh these Ambitious desires of Superiority among them and saith The Civil Government by the Sword which the Gentiles exercise is as Lords by force and fear and the Great in strength command the rest to do their wills But in my Church as such among you my Disciples it shall not be so But tho you must be subject to the coercive Government of Magistrates yet your own proper Government and pre-eminence shall be by serviceable Humility and Love over Volunteers Church-greatness shall consist in being most greatly serviceable to the conversion and Edification of Souls and in most humble condescention to that end And he shall be accounted the Chief Pastor and Christian who is most humbly serviceable to all And the Proud and Domineering and Unserviceable shall be the lowest or basest 28. Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many 28. As I my self came not to live in State with great Attendance of Servants but to serve Men for their good not to receive by their service to me but to save them by my Service for them and giving my very Life a Ransome for many 29. And as they departed from Jerico a great multitude followed him 30. And behold two blind men sitting by the way-side 31. When they heard that Jesus passed by Cryed out saying Have mercy on us O Lord thou Son of David 29.30.31 The Blind hearing by fame that he Healed all cryed to him for Mercy believing that he could heal them 32. And Jesus stood still and called them and said What will ye that I shall do tâ— you 32. Note Believers may have what they will of Christ which is meet for them and they for it 33.34 They say to him Lord that ouâ— eyes may be opened So Jesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him 33.34 Note 1. Bodily Calamities are easily felt and Bodily Welfare is easily desired 2. And tho Christ most value those who prefer Spiritual Mercies yet he hath compassion also on mens Bodies as serviceable to their Souls and to his Glory CHAP. XXI 1. AND when they drew nigh to Jerusalem and were to come to Bethphage to the mount of Olives then sent Jesus two Disciples 2. Saying to them Go into the Village over against you and straitway ye shall find an Ass tyed and a Colt with her loose them and bring them to me 3. And if any man
Apostleship and to betray him to foretell us that Covetous falshearted Hypocrites will be in the Visible Church and will betray it 2. Covetous love of Money is the root of treachery in Hypocrite Ministers and others 3. Judas's sin was not by a sudden Passion but deliberate contrived and contracted for three pound fifteen Shillings 17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying where wilt thou that we prepare for thee to eat the passover 17. On the fifth day of the week called now Thursday at eventide c. 18. And he said Go into the City to such a man and say to him the Master saith My time is at hand I will keep the passover at thy house with my disciples 18. N. As to the great controversies here whether Christ and the Jews did eate the passover the same day and whether Christ did eate the Paschal Lamb or only the unleavened bread and bitter herbs which was the beginning of the passover being to have eaten the Lamb at the next evening if he had not been Sacrificed himself I leave the discussion of them to Commentators who handle them at large not troubling ordinary Readers with them 19. And the disciples did as Jesus had appointed them and made ready the passover 20. Now when the even was come he sat down with the twelve 21. And as they did eat he said Verily I say to you that one of you shall betray me 22. And they were exceeding sorrowfull and began every one of them to say to him Lord is it I 23. And he answered and said He that dippeth his hand with me in the dish the same shall betray me 19 c. N. 1. Christ being under the Law was to keep the Law of the Passover 2. The innocent Disciples were troubled both at the tidings of the thing and that they should be under suspicion 24. The Son of man goeth as it is written of him but wo to that man by whom the Son of man is betrayed it had been good for that man if he had not been born 24. N. Gods decree to bring good out of mens evil extensuateth not mens sin or punishment the escaping of a Greater evil is here called Good not in itself but to that Man 25. Then Judas answered and said Master is it I He said to him Thou hast said 25. N. Judas was before resolved and hardened so that this notice did not stop him from the sin 26. And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat this is my body 26. N. 1. This bread was unleavened and part of the Passover 2. The blessing it was the Separating it to this holy use and praying God to bless it and pronouncing it blest 3. The breaking it signified the breaking of Christs Body represented hereby as the Sacrifice for sin 4. The giving it signifieth the giving himself to believing receivers with and for their spiritual and everlasting life For the Sacrament as Administred hath these three parts 1. The Consecration 2. The Commemoration or Representation 3. The Communication 5. This is my Body meaneth This is my sacrificed body representative When it is Consecrated it is not to be called Bread that is mere bread for it hath now another form and forma denominat But it is only a Relative form If you ask what matter it hath It is Bread still If you ask what form it is Christ Sacramental Body As if you ask of the Kings Coyne what is it it is in General Money particularly this or that piece of Money The answer is not it is Silver or Gold for that speaketh not the Form But if you ask what Metal it is made of it is Silver or Gold so is it here 6. It is not Christs Body as Glorified in Heaven that is represented in the Sacrament but as Crucified flesh The second council of Nice with the foregoing General Council at Constantinople agree that Christs body in Heaven is not flesh though they differ about Images Flesh and blood enter not there but Spiritual bodies it is not flesh if it consist not of fibrous Coagulated blood and Chyme made of food which is not there 7. But it is the true body of Christ that was first offered to God in sacrifice and as such Given to believing receivers so far as to be theirs in Relation of Mystical union and the Meritorious cause of their pardon grace and glory 8. What a novel monster the fiction of Transsubstantiation is I have fully opened in a little Treatise called full and easy Satisfaction what is the true Religion 9. The Circumstances of Christs action are occasional and no Laws for us As are 1. Giving it at a Passover 2. At the end of a meal 3. At supper or at night 4. In an Inn or Guest Chamber 5. To none but his family 6. To none but men 7. To none but Ministers 8. In an upper room 9. Lying along in each others bosoms 10. But once in his life 11. Giving it to all at once and not one by one tho that seem of more importance than the rest 12. Delivering the bread before he gave thanks over the Cup and not over both at once tho no doubt these may safely be imitated 9. Whether Judas was present or not is uncertain and of no doctrinal moment if he were and Christ also washt his feet with the rest it shewed his obdurateness that could go presently forth to betray him Doubtless if wicked Hypocrites intrude the sin and punishment is only their own so be it we sin not by neglecting discipline for the Keyes are given to the Pastors to keep out men proved uncapable by impenitence 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the new Testament which is shed for many for the remission of sins 27 28. N. Giving to one by one is not Necessary 2. The evangelists speak not all the same words in reciting Christs administration Matthew hath no more but This is my Body nor Mark neither leaving out Which is given for you as Luke hath it or Which is broken for you as Paul hath it Do this in Remembrance of me And of the Cup there are different words of Matthew Mark Luke and Paul and Mark mentioneth their drinking it before Christs words This is my blood of the New Testament c. But what is not spoken by one is by another and the sence is the same and it tells us that if such a difference be in our administration it nullifieth not the Sacrament 28. This wine is representatively or Sacramentally my blood shed not as that of the Paschal Lamb for Jews only to seal that Old Covenant of their peculiarity but for the Gentiles also or the world to purchase and seal the Universal Covenant of Grace which giveth
and said to them murmur not among your selves 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day 43. The objections which you murmur on do indeed require Divine Grace to overcome them and therefore none can sincerely believe and come to me as a Christian except the Father who sent me to save men convince and draw them to me to be saved and all those I will raise to life everlasting 45. It is written in the Prophets and they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me 45. As the Prophets speak of a Divine teaching so it is those that are thus taught of God that come to me 46. Not that any Man hath seen the Father save he which is of God he hath seen the Father 46. Not by a Teaching by seeing him For it is I only that come from him that have seen him 47. Verily verily I say to you he that believeth in me hath everlasting life 48. I am the bread of life 49. Your Fathers did eat Manna in the Wilderness and are dead 50. This is the bread that came down from Heaven that a man may eat thereof and not die 51. I am the living bread which cometh down from Heaven If any man eat of this bread he shall live for ever and the bread that I shall give him is my flesh which I will give for the life of the World 47. I tell you he that believeth on me hath that everlasting Life which Manna gave not for they are dead that did eat it I am the Bread that come indeed from Heaven and give Life not temporary but everlasting not to a few but to the World or universal Church My sacrificed flesh shall purchase this 52. The Jews therefore drove among themselves saying how can this man give us his flesh to eat 53. Then Jesus said to them verily verily I say to you except ye eat the flesh of the Sâ—n of Man and drink his blood ye have no life in you 54. Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day 55. For my flesh is meat indeed and my blood is drink indeed 52. This seemed to them a saying not to be digested and Christ at that time would no further explain it to them than by saying I tell you unless that you live by virtue of my Flesh and Blood received by Faith as food is by your mouth ye have no spiritual saving life It is all they that thus by Faith partake of my Sacrificed Flesh and Blood that have the Title and beginning of Eternal Life and I will at last raise them up to the full fruition of it For my sacrificed Flesh and Blood are truly enlivening and saving 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him 56. He that by true Faith trusteth in my sacrificed Flesh and Blood professeth thereby to be united to me as digested food is to the body whereby I also dwell in him and I will give him the Spirit of Life and he shall live by influence from me 57. As the living Father hath sent me and I live by the Father so he that eateth me he shall live by me 57. As the Father is Essential Self-life and I live by Communication from him so he that is intimately united to me and I to him as food is to the body by digestion by a covenanting lively Faith shall live by me a life of Grace and Glory 58. This is the bread which came down from Heaven Not as your Fathers did eat Manna and are dead He that eateth of this bread shall live for ever 58. I am the true Bread from Heaven who give everlasting Life when your Fathers who did eat Manna died and were not by that made immortal 59. These things said he in the Synagogue as he taught in Capernaum 59. N. Remember it was not those only that had followed him that he spake this to and the following sharp passages but to his auditors at Capernaum 60. Many therefore of his Disciples when they had heard this said this is an hard saying who can hear it 60. N. Christ would not forbear this mysterious doctrine though the hearers could not digest it but would make an ill use of it to depart from him 61. When Jesus knew in himself that his Disciples murmured at it he saith to them doth this offend you 62. What if ye shall see the Son of Man ascend up where he was before 61. I will e're long ascend up visibly to Heaven And will not that prove that I came from Heaven 63. It is the Spirit that quickneth The Flesh profiteth nothing The words that I speak to you they are Spirit and they are Life 63. And as to your offence at my words of the eating of my Flesh you know that Flesh of it self would be a dead and sensless thing were it not for the Soul that is it's life And so it is not my meer dead flesh that I say shall give you life but my Flesh as it is in dignity the Body of the Son of God purchasing life for the World and as it is accompanied with the operation of the Holy Ghost which animaterh them spiritually who by Faith are united to me And thus not only my flesh but the words that I speak to you are by my Spirit made the means of communicating to you Spirit and Life 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 64. But there are some of you that follow me that are not true believers and therefore have not this quickening Spirit For he knew their hearts and knew who would after betray him N. Though Christ knew Judas and other Hypocrites he did not expel them but sent out Judas to Preach with the rest to tell us how the visible Church will be constituted and must be ordered 65. And he said therefore I say to you that no man can come to me except it were given to him of my Father 65. N. That the word Can speaketh not of Physical power but partly moral indisposition and partly an hypothetical impossibility of event 2. That though Gods grace be the cause of faith no man is deprived of that Grace but by his own wilful sin which maketh him unexcusable 66. From that time many of his Disciples went back and walked no more with him 66. By forsaking him they shewed that they were never sound believers 67. Then said Jesus to the twelve will ye also go away 68. Then Simon Peter answered him Lord to whom shall we go Thou hast the words of eternal life 69. And we believe and are sure that thou art the Christ the Son of the living God 67. N. 1. Christ puts
he that believeth in me though he were dead yet shall he live 26. And whosoever liveth and believeth in me shall never die Believest thou this 25. I am the principle and cause of Life and Resurrection The dead that believe in me shall be raised And the living that believe in me shall live for ever their Souls first and their Bodies after raised to blessedness 27. She saith unto him Yea Lord I believe that thou art the Christ the Son of God which should come into the world 27. Yea for I believe that thou art the Christ and herefore hast power of life and death 28. And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29. Assoon as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him 31. The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying She goeth unto the grave to weep there 29. N. Faith Love and Necessity will make all hast 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died 33. When Jesus therefore saw her weeping and the Jews also weeping which came with her he groaned in the spirit and was troubled 34. And said Where have ye laid him they say unto him Lord come and see 35. Jesus wept 32 35. N. Christ wept in compassion with his servants sorrows And he loveth us no less now than when he wept with mourners 36. Then said the Jews Behold how he loved him 36. Love can express it self by grief for the hurt of those whom we love 37. And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it 39. Jesus said take away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days 39. N. How vile a thing will less than four days shew the body of man to be Is pride and vain pampering fit for such a body 40. Jesus saith unto her Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God 40. N. The effect of Gods power is the Glory and unbelief hinders the effect in us 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42. And I knew that thou heardst me always but because of the people which stand by I said it that they may believe that thou hast sent me 41 42. He looked up towards Heaven as the place of Gods glory the spring and end of earthly blessings N. Christ knew before that God would do this Miracle by him but begg'd it by prayer to convince the hearers that it was of God 2. It 's our comfort that Christs intercession is always heard 43. And when he thus had spoken he cried with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave cloths and his face was bound about with a napkin Jesus saith unto them Loose him and let him go 43. N It was not the lowd voice but the invisible power that revived him yet Christ would suit his voice thereto 2. It 's vain to ask how could he go when his feet was bound As if all sort of binding disabled from rising or Christ could not enable him who revived him 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 45. This Miracle convinced many and it 's strange that it convinced not all 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 46. Some hardened Spectators turn'd all this but to information against him to the Pharisees 47. Then gathered the chief Priests and the Pharisees a councel and said what do we for this man doeth many miracles 48. If we let him thus alone all men will believe on him and the Romans shall come and take away both our Place and Nation 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not 47. N. 1. The greater Christs Miracles were the more they thought they ought to destroy him because the people would the more follow him And still the wiser and better any Minister of Christ is the moâ—â— worldly wicked men endeavour to destroy them because the people follow them 2. The fear of great Mens power more than Gods causeth wicked Polititians to destroy the best 3. But thereby they bring on themselves that very destruction which they thought to avoid 51. And this spake he not of himself but being high Priest that year he prophesied that Jesus should die for that nation 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad 51. And though he meant this of saving them from the Romans though by injustice yet he being Priest that year though by unlawful entrance by the Roman Power God honoured the office so far as to make him utter those words which should be a just Prophesie as meant by God though not by him And should signifie that Christs death should tend to the conversion also the chosen people of God in all the Gentile world who should thereby be made his Children and one Church 53. Then from that day forth they took counsel together for to put him to death 53. The greatest Miracle and good Work of Christ fixed their resolution to murder him 54. Jesus therefore walked no more openly among the Jews but went thence unto a country near to the wilderness into a city called Ephraim and there continued with his disciples 54. N. Christ yet fled from persecution and spent most of the three years and a half of his publick Ministry among remote poor people in Galilee or near the Wilderness N. Qu. It 's strange that Matthew Mark and Luke say nothing of this great Miracle Ans 1. No one was to say all but altogether to say sufficient 2. And John tells us that even altogether have said but little of all that Christ said and did but only so much as should be enough to convince unbelievers Qu. Where was Lazarus's soul while he was dead If in heaven was it not a wrong
that his Glory may be the Glory of thy Power Wisdome and Love to Man 2. As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him 2. As thou hast advanced him to this Power to be the Owner and Lord of all flesh for Disposals Legislation Judgment and Execution to order all things so as may secure the Possession of an Eternal Life of Happiness to all that thou hast given him by effectual Decree to be certainly eventually saved All things being for the good of thine Elect. 3. And this is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent 3. And what is Life Eternal but that perfect knowledge of thee which fills the Soul with Love and Joy and the knowledge of thy Glory shining forth in thy Son Jesus Christ with his Body the Heavenly Society And the beginning of this knowledge is the beginning and way to Perfection 4. I have glorified thee on the earth I have finished the work which thou gavest me to do 4. My Doctrine Example and Miracles have here shewed forth thy Glory I am neer the end and have almost finished that work on Earth for Mans Redemption which I undertook 5. And now O Father glorifie thou me with thine own-self with the glory which I had with thee before the world was 5. As I have almost performed my part perform thou thy part of the Covenant of my Mediation and give me the Son of Man a due participation of that Glory which my Divine Nature had with thee from Eternity Note This Text is by divers diversly Expounded First Some say that Christs humane Soul was Glorified before the Word was Secondly The Arians say that he had a superangelical Nature only before the World was which united it self to a humane Soul say some or only animated a humane Body say others Thirdly Others of late say he hath three Natures uniting it self to the Prime Created Superangelical Nature And this uniting it self to a humane Soul and Body say some or to a humane Body alone say others Fourthly But the plain Paraphrase which I have given is the Doctrine of the Orthodox universal Church 6. I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me ad they have kept thy word 6. I have made known thee and thy Will to them whom thou gavest me out of the World to be my peculiar Disciples They were thine as their Creator and thou gavest them me to be their Redeemer and I have taught them thy word and they have kept it 7. Now they have known that all things whatsoever thou hast given me are of thee 7. They have known this Fundamentally that I and my Doctrine and Works are all of thee 8. For I have given unto them the words which thou gavest me and they received them and have known surely that I came out from thee and they have believed that thou didst send me 8. Note that Christ insisteth so much on this because to believe that he and his doctrine and Works are all of God is virtually to believe that they are all true without searching after any other Reason of yours For he is mad that believeth not that there is a God and he believeth not a God who believeth him not to be perfect and therefore to be Just Good and True and not the Deceiver of the World 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them 9 10. It is out of special Love to them for the Salvation and welfare of these that I now pray to thee and not for the meer Worldlings and Enemies of thy Kingdom though for them also I have such desires and Prayers as signifie my common Love and the Elect among them yet unconverted I have such requests for as are suited to their state But these that thou hast given me peremptorily to save are the People of of thy peculiar Love as well as mine And all that I so Love thou lovest also and it is in them that I am glorified and my Person Office and Grace is honoured which others do but Swinishly despise 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own name those whom thou hast given me that they may be one as we are 11. And now I am leaving the Word but must leave them in it to Tryals and Persecutions while I am with thee And seeing their Union by one Faith and Love is their Character strength and safety without which they will fall into Scandal and dissolution O keep them by Concentring in thee and thy Will and not distracted by humane Devices and Interests that they may be one in Faith Hope and Practice as we are one 12. While I was with them in the world I kept them in thy name those that thou gavest me I have kept and none of them is lost but the son of perdition that the scripture might be fulfilled 12. All that thou gavest to be my adherent followers I have kept in thy Name save the Son of Perdition in whose Revolt and Treachery the Scripture is fulfilled 13. And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves 13. I Come to thee but I leave them my Word to fortifie them with that joy which they will need in their Afflictions 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world 14. It is not all the World that will be saved by me but a select People to whom I effectually give thy Word and the World hateth them because their Doctrine Mind and Life do differ from the World and they are of another Spirit and Society of which I am the Head 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world 15. They have work to do in the World from which I do not pray thou shouldest take them but that thou keep them pure from the sins Temptatations and Malice of the World as those that are separa-from it to obey thee as I their Leader am 17. Sanctifie them through thy truth thy word is truth 17. Qualifie and separate them by thy Truth to propagate thy Truth even thy Word which is Truth 18. As thou hast sent me into the world even so have I also sent them into the world 18. As thou sentest me for the work of a Redeemer into this sinful World so have I sent them for
and reign in visible Glory over them as the Messiah 7. And he said unto them it is not for you to know the-times or the seasons which the Father hath put in his own Power 8. But ye shall receive power after that the Holy Ghost is come upon you And ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the earth 7. Presume not to enquire into Gods secrets of which this is one at what time God will advance you and his Israel to visible Reign and Glory But such Power as is fittest for you at present ye shall receive by the coming of the Holy Ghost upon you by which you shall be enabled to declare your Testimony of what you have seen and heard of me throughout the Earth Note It may seem strange that Christ confuteth not their conceit of an Israelitish Kingdom restored but only their demands about the season But they were so far in the Right as that Christ would advance believing Israelites with the rest of the Catholick Church though not restore the Mosaick Policy nor set the Israelites over others in a local Monarchy at Jerusalem Therefore Christ intimateth that they shall have better than they expected which the Spirit should teach them better to understand 9. And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight 9. Note No doubt but Christs body at its enterance in the Glorious Region of Spirits became glorious and spiritual eminently such as Paul saith ours shall be 1 Cor. 15. 2. The sight of Christs Ascention must needs be as full an ascertaining of the Apostles Faith as his Resurrection And it must be no wonder that four Evangelists mention it not it being enough that any mention it Gods Spirit making their several Histories indited by him to be as one Book 10. And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparel 11. Which also said Ye men of Galilee why stand ye gazing up into heaven this same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven 10 11. While they looked up after him two Angels in the likeness of Men in white stood by them saying ye Men of Galilee gaze no more after the body of Jesus ascended into heaven Know ye not that he must there Reign in Glory and thence send you down the Grace and Blessings purchased by his life on Earth and yet he shall come again at the day of Judgment attended with his glorious Angels and does not forsake you by his remove 12. Then returned they unto Jerusalem from the mount called Olivet which is from Jerusalem a sabbath-days journey 12. Note Mount Olivet at the neerest part is but five Furlongs from Jerusalem a Furlong is six hundred feet and five Furlongs a thousand Yards And Christ is said Luke 24. to lead them out as far as Bethany which is said to be fifteen furlongs from Jerusalem John 11.18 To understand thus some say 1. That Bethany was the name of a large space of Ground as Hackney where some houses are far neerer London than other 2. And that Christ ascended not from the neerest part of Mount Olivet but from the top And it is possible that Christ might lead them as far as Bethany and in the house of Lazarus instruct them and go forth again with them to the top of the Mount and thence ascend 13. And when they were come in they went up into an upper Room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the son of Alpheus and Simon Zelotes and Judas the brother of James 14. These all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his brethren 14. Note The sight of Christ Ascending confirmed their Faith 2. And that Faith presently caused constant Prayer in Concord and Communion 15. And in those days Peter stood up in the midst of the Disciples and said the number of the names together were about an hundred and twenty 15 An hundred and twenty being assembled for Prayer and mutual encouragement in Faith 16. Men and brethren This Scripture must needs have been fulfilled which the holy Ghost by the Mouth of David spake before concerning Judas which was guide to them that took Jesus 17. For he was numbred with us and had obtained part of this ministery 16. Note This must needs signifie no necessity or constraint put on Judas but a necessity Hypothetical and of consequence that is iâ— cannot but be true which God foretelleth or foreseeth 2. Judus though a Thief and a Devil had by Christs own choice a part or office in the Apostolick Order But not after Christs breathing on them and giving them the Holy Ghost for the proper work of his universal Kingdom as it began after his Resurrection but only as one sent to offer Grace to the twelve Tribes of Israel that mostly refused it such may be Ministers to condemnation of them selves and others and God may bless their doctrine to his Elect. 18. Now this man purchased a field with the reward of iniquity and falling headlong he burst asunder in the midst and all his bowels gushed out 18 N. Mat. 27. Saith he strangled himself Some Expositers suppose stangling was not by hanging himself but the rage of his Conscience and Passion did suffocate or strangle him and that he fell down and burst or rather that he cast himself headlong from some high place and burst Others think that the Rope or Bough break where he was hanged And its possible without hanging he might at once strangle himself with a Cord on the brow of some Precipice or fall or cast himself down it 19. And it was known unto all the dwellers at Jerusalem insomuch as that field is called in their proper tongue Aceldama that is to say The field of bloud 19. This is commonly known and the name of the field to this day is as a Record of it 20. For it is written in the book of psalms Let his habitation be desolate and let no man dwell therein and His bishoprick let another take 20. What is said in Psal 69.25 and 109.8 is ultimately to be verified of him his Office another must take 21. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptism of John unto that same day that he was taken up from us must one be ordained to be a witness with us of his resurrection 21 22. Note Many besides the twelve did constantly accompany Christ 2. Quest Why must the number of twelve Apostles be yet kept up were not others good witnesses without being chosen Apostles Answ The Israelitish
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
was made subject to vanity not willingly but by reason of him who hath subjected the same in hope 20. For so much of the world as was made for Man and marr'd or cursed for mans sake so was made subject to this Curse and Mutation not for its own sin nor by its own choice but by the sin of Man even by that God who subjected its condition to the free will and state of Man and so to suffer with and for him but with a purpose to restore it with him unto its integrity 21. Because the creature it self also shall be delivered from the bondege of corruption into the glorious liberty of the children of God 21. Because the Natural and Sensitive parts of the World that were subjected to the use of Man and fell under a Curse by Man shall be delivered with Man from that Curse and Bondage and Corruptibility into a state of liberty and useful perfection suitable to the Glory of the Children of God for whom they were made 22. For we know that the whole creation groaneth and travelleth in pain together until now 22. For it is evident that the whole Natural and Subjective World which was thus subjected to Man and cursed for him is like a Woman in the pangs or expectation of Child-birth and groaneth till it be delivered with us at that time of restoration 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body 23. And if this be their case much more do we who have the Spirit of God which is the Pledge Earnest and First-fruit of Glory feeling our selves burdened with sin temptations and sufferings in the World and yet short of our expected Glory feel our selves as a Woman in Travel groaning for deliverance and longing for the blessed inheritance yea even the Resurrection of the Body it self to which we were Adopted 24. For we are saved by hope But hope that is seen is not hope for what a man seeth why doth he yet hope for 24. For our present state of Salvation is not in sight and full possession but in the hope of unseen things that are promis'd and this hope will bring us to possession But if we had sight and possession of it we could not be said to live by the hopes of it for why should we be said to hope for that which we see and possess 25. But if we hope for that we see not then do we with patience wait for it 25. But hoping for that which we never saw or possessed we do with patience under all delays and sufferings wait for the desired attainment and possession 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 26. And the Spirit which God hath given us helpeth us against our Infirmities of Hope and Prayer and under our sufferings and distresses for we are unmeet judges of our own necessities and condition and the flesh is too prone to desire its own ease and safety But the Spirit of Christ in us teacheth and inclineth us to go to God as to a merciful alsufficient Father and to pour out our Souls complaints before him at least with groans when we cannot utter them with Words and to cry Abba Father and to refer our selves unto his Wisdom and cast our case in trust on him 27. And he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God 27. And God that searcheth the Heart knoweth the meaning of those very groans excited by his Spirit which we want words to express For he knoweth what his own Spirit moveth us to ask and what desires come from himself for as Christ is in Heaven our Intercessor with the Father so the Holy Spirit sent down into our Hearts is our Intercessor with the Father and the Son for as he is Christs Agent and Witness in us to communicate Spiritual Life Light and Love to us so he is a Spirit of Supplication and Adoption in us and the spring of all our holy desires and motions Godward and that only which is of him is accepted of God for he moveth us to ask what pleaseth God and to submit to his Will and returneth us the answer of our Prayers in inward strength and consolation 28. And we know that all things work together for good to them that love God to them who are called according to his purpose 28. For we know that all the course of Gods providence and particularly all our sufferings for him do by Gods over-ruling ordination work together for our good even to carry on them that love him to Salvation who are called hereto according to the gracious benevolent purpose of his own Will 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren 29. For those whom he fore-knew and purposed to glorifie he also predestinated as the way to their Glory to be conformed to the Image of his Son in holiness and patient suffering that his Church as Brethren might be like their Head and eldest Brother 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 30. And those whom God thus predestinateth to be conformed to Christ them in time he effectually called to repent and believe in Christ and those whom he thus called and made true Christians he justified both making them just by pardoning their sin and giving them his Indwelling Spirit of love and Holiness and accounting them just for the merits of Christ and those whom he thus justifieth he will glorifie with Christ 31. What shall we then say to these things If God be for us who can be against us 31. What then shall we say when we consider all this but with joyful thankfulness conclude that God is for his Saints their Father and Protector and therefore they have no cause to fear any that are against them how great or many or strong soever that is not fear their power so be it we take heed that they draw us not to sin 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 32. He that spared not his own Son not thinking him too precious a gist but delivered him up to suffer as a Sacrifice to procure the pardon of sin and salvation to be given to all by a Conditional Covenant of faith and acceptance and actually to pardon and save all true Believers that accept him how can it be that he should think any thing else which we need too good for
the Jews I became as a Jew that I might gain the Jews to them that are under the law as under the law that I might gain them that are under the law 21. To them that are without law as without law being not without law to God but under the law to Christ that I might gain them that are without law 22. To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some 20 21 22. To the Jews and those whose Education and Consciences keep them under Moses's Law I behaved my self by all Lawful Compliance and Conformity to that Law that I might win them preserving the Truth of the Gospel and my own and the Gentiles Liberty When I converse with the Gentiles that are not under the Law of Moses and have no written Law of God as the Jews have but only the Law of Nature and Mens Laws I fit my self and Doctrine to their State and Capacity to win them not pleading the written Law with them as I do with the Jews Though I am far from thinking or living as lawless for I am under Christs own Government and Law To the scrupulous ignorant sort of Christians and those that are yet unsetled and liable to temptation I behaved my self with all winning Compliance and Pleasingness knowing that stiff Singularity and affected or unnecessary Crossness to others is not the way to gain but to alienate them And though I know that all will not be won by such Compliance yet I am made all things lawful towards all Men that by this my duty I may save some 23 And this I do for the gospels sake that I might be partaker thereof with you 23. All this I do not as a man pleasing Flatterer for Lucre or Repute but to promote the Ends of the Gospel with you that you and I may rejoice therein together 24. Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain 24. As it is not every one that runneth that wins the Prize so it is not every one that preacheth or professeth Christianity that is accepted to Salvation Therefore so preach and so live as answereth your Covenant and Profession and as God hath promised to accept and reward 25. And every man that striveth for the mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 25. Even in Ludicrous Plays Races Combates c. Men prepare their Bodies by Abstinence and strict Diet and this but for a withering Garland Applause or Prize And shall not we do much more for the Heavenly Glory 26. I therefore so run not as uncertainly so fight I not as one that beateth the air 26. I therefore do not run in vain as not knowing for what or as by Sloth to lose the Prize nor fight I as Fencers for meer Shew and Ostentation 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away 27. But my first work is about my self to mortifie and subdue all my Fleshly Desires which stand against my Duty and to keep my Body in constant subjection lest when by Preaching I have won others I should as a carnal Man be lost and cast away my self And if you are true to the Gospel and to your own Souls and would not prove self-deceiving Hypocrites take you the same course and devote all your Interests to the Ends of your Profession and the saving of Souls in stead of pleading for and abusing your real or pretended Liberties to the tempting of others and hindring their Salvation and boasting of this pernicious Folly as the Knowledge wherein you excel others ANNOTATIONS I. THe Darkness of this Chapter comes from the Uncertainty in Matter of Fact what was the Accusation that was made by the envious proud Teachers against Paul 1. Whether it were that he laboured like a Secular Man and lived not on the Church 2. Or That he was a poor Mechanick Fellow that at last must be cast on their Charge or Charity 3. Or That he sollicited them for Contributions to the Poor at Jerusalem or for others and they suggested that he partly meant himself It were easier to expound many Verses did we certainly know the Case objected II. They that from ver 16 17 18. gather a sort of Counsels which make no Duty or Sin and a State of Perfection which is no Duty utterly abuse the Text which intimateth no such thing and are sufficiently before confuted on Chap. 7. about the Case of Marriage III. Though Paul's becoming all things to all men condemn their Humour that in Converse Congregations Opinions Practises do proudly affect unnecessary Oddness that they may seem wiser and better than the rest and justifie Austin's Resolution to do as the Church doth whereever he cometh in all lawful things to win Men by Approach and not to alienate them by Crosness yet it no way countenanceth them who as Temporizers Man-pleasers or for Worldly Ends or an Indifferency in Religion for want of Judgment or tender Consciences and true Obedience to God will conform themselves to any Sin which Mens Laws or Customs shall make needful to their carnal Interest And yet in things antecedently Indifferent Law and Custom may weigh down lighter Motives that are on the other side but not weightier Motives True Prudence here must hold the Scales and determine what is Duty and what is Sin CHAP. X. 1. MOreover brethren I would not that ye should be ignorant how that all our fathers were under the cloud and all passed through the sea 2. And were all baptized unto Moses in the cloud and in the sea 3. And did all eat the same spiritual meat 4. And did all drink the same spiritual drink For they drank of that spiritual Rock that followed them and that Rock was Christ 1 2 3 4. And because your boast of Knowledge and your scandalous uncharitable abuse of your Liberty and insulting therein give me cause to be jealous of many among you let me further remember you That it is not your being Baptized and being Partakers of outward Privileges and being eminent in the Church that will save you if you live in Sin For all the Israelites passed through the Sea and were under the Cloud and so were typically baptized by Covenant to Moses's Law and they did all eat the Passover which was Sacramentally Spiritual Meat and typically as our Eucharist and they all drank of the miraculous Rock-water oft in the Wilderness which Rock and Water were typically or spiritually Christ and his Sacramental Blood 5. But with many of them God was not well pleased for they were overthrown in the wilderness 5. And yet with many yea most of them God was so offended by their Sin that he overthrew them in the
by reciting them preceptively And so they bind all Christians now as the Law of Nature and the Law of Christ 4. God by giving the Jews their Laws gave us Directions to know in the like Cases what is equal or wrong to us 5. But formally as it was Gods Law delivered by Moses to the Jews it binds not us and it 's done away For 1. It never as such bound any but the Jews and the few Proselytes among them For it was never promulgated to the World And even the Decalogue was Political and all made for that Common-wealth And all the World was never bound to turn Jews nor to dwell or come into a remote Country no bigger than half England 2. The Jews own Commonwealth is dissolved and so are their peculiar Laws 3. The Apostle expresly saith That the Law written in Stone that was glorious is done away ver 7. 11.13 compared 4. Moses was no Ruler or Mediator to the whole World 5. If one part of Moses Law as such bind then all of it bindeth a quatenus ad omne and so we must turn Jews 6. Paul expresly nameth Sabbaths as abolished that is A Day of Ceremonial Rest which the Fourth Commandment ordaineth as a Type of Spiritual Rest by Christ The Sum is That we are bound to the Law commonly called Moral as it is the Law of Nature and of Christ but not formally as the Law given the Jews by Moses or as written in Stone CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not 1. Therefore having received a more honourable Ministry than that of Moses Gods Mercy encourageth us and keepeth us from faâ—nting in our Labours and Sufferings 2. But have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2. But have renounced those things which cannot endure the Light lest they should be shamed but are craftily carried on in the dark nor do we use deceiving Arts in handling the Word of God but in the open Light by Evidence of Truth we expose our selves to trial and expect Success 3. But if our gospel be hid it is hid to them that are lost 3. So that if our Preaching be not yet understood and believed it is not for want of our clear Delivery but from the miserable Case of lost uncapable Hearers 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious gospel of Christ who is the image of God should shine unto them 4. Because the Devil by the love of worldly things ruling the Hearts of worldly Men hath blinded them that they may not believe the Gospel and see that Glory which shineth in Christ who is the Image of God 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 5. It is not our selves that we commend by preaching to you or set up for you to believe in but it is Christ Jesus the Lord else indeed our Ministry were inglorious and we only manifest our selves to be faithful Servants for your Salvation by Christ who hath called us hereto and whose Glory we proclaim 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 6. For God who by his Word created Light hath shined by Spiritual Light into our Hearts giving us that Knowledge of God which gloriously appeareth in the Person Doctrine and Works of Christ which he commandeth us to communicate to others 7. But we have this treasure in earthen vessels that the excellency of the power may be of God and not of us 7. But we that are thus trusted and honoured of God are our selves poor frail afflicted Mortals that it mâ—y appear that it is by the Power of God and not of Men that the Gospel prospereth 8. We are troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed 8 9. We are many ways troubled but not brought to any extreme distress in straits but not in despair persecuted by Men but not forsaken of God cast down low and yet upheld and not destroyed 10. Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body 10. We still bear in our Bodies a memorative Conformity to our suffering dying Lord that our delivered Bodies also might have some conformity to his Life by whom we live and whom we preach 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh 11. For we that yet live are in continual danger of death by Persecutors for Jesus sake that we might be Emblems of Christs Resurrection and Life and a Proof that he liveth who preserveth us while we preach that blessed Life which he possesseth and hath purchased and promised 12. So then death worketh in us but life in you 12. So that in our Sufferings Christs Death is resembled but his Life in your Conversion and Preservation 13. We having the same spirit of faith according as it is written I belived and therefore have I spoken we also believe and therefore speak 13. But we have the sâ—me Spirit of Faith as you have and therefore say with David That we speak because we believe 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you 14. For he that raised up Christ shall raise us up both from our Sufâ—erings and Death and present us with you who are the Bâ—essings of our Labours 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God 15. For it is for you that we suffer and labour and are preserved that as many have the Benefit so God may be glorified by the Thanksgiving of many 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 16. Therefore we are not tired in our Labour or Suffering but while our Bodies suffer and perish our Souls receive daily new Supplies of Strength and Comfort 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 17. For all our Sufferings for Christ and Bodily Afflictions are very tollerable and light and so short as to be but as for one moment and so gainful that they are the Means appointed to procure us a Crown of Glory which is weighty and of exceeding Worth and Everlasting 18. While we look
not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 18. For we intend no worldly End nor fix our Eyes and Mind on these transitory things which now are here seen but on the Glory and Kingdom which is unseen For the things which are seen are temporary mutable and fly away and therefore are not to be much regarded but the things which are now to us unseen are unchangeable and everlasting CHAP. V. 1. FOr we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens 1. For by Faith we know that if our Bodies which are as a Tent or Tabernacle to the Soul were dissolved we have in the Heavens a Building of Gods providing for the Blessed not like our Houses here made by Man but Celestial and Everlasting Nâ—te 1. That Faith is a sort of Knowledge We knâ—w what God saith is true and we know this to be his Word 2. That our Happiness will not be only in the New Earth and at the Resurrection but it is a Dwelling in Heaven now existent and such as shall be everlasting And therefore no hope of Christs Reign on Earth should take down our Hopes and Desires of Heaven 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. If so be that being clothed we shall not be found naked 2 3. For in this Body we are under a constant uneasiness which maketh us groan with earnest desire to be better cloathed even with the Incorruptible Celestial Glory For when Death unclotheth us we shall not be found naked and destitute or as some expound it So be it we be not found as Adam naked in our Guilt when we enter into the future State 4. For we that are in this tabernacle do groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life 4. For our Burdens in this Body are so great as make us groan not that we desire Death as Death or to be unhoused or without Cloathing to the Soul but we would be better clothed with a Heavenly Glory that that which is Mortal may be swallowed up by Immortal Glory 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit 5. And we have good Evidence for the certainty of this Hope For God himself who doth nothing in vain hath made and formed us hereunto It is he that gave us Immortal Souls and Faculties to prepare for a better Life And it is he that hath redeemed us to it and hath promised it and provided and commanded us the Means that lead to it and hath given us by his Spirit those holy Affections Desires and Endeavours which are the Earnest of it and which he will not frustrate 6. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord 7. For we walk by faith not by sight 6 7. Therefore we go on in the Confidence and Boldness which beseem Believers being above the Fear of Death knowing that while we dwell here in these Bodies we are absent from the Glory where God is fully manifested to the Blessed For it is not things seen which are the Motives Hopes and Comfort of our Lives but it's things believed and unseen 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. 8. I say we are bold and comfortably confident in all our Labours and danger of Death and rather willing to go from the Body and to be at home or present with the Lord. 9. Wherefore we labour that whether present or absent we may be accepted of him 9. Whether we shall yet live or die we leave to God but it 's our earnest desire care and labour that whether we live here or die or whereever we are we may please God and be accepted by him 10. For we must all appear before the judgment-seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 10. For we must all appear at the Judgment-seat of Christ where all that we have done will be brought to light and every Man shall be sentenced and rewarded according as he hath lived and done in the Body whether it be good or evil according to that Law which pardoneth penitent Believers 11. Knowing therefore the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manifest in your consciences 11. It is the knowledge of the Terrours of the Lord and how woful it will be to be found there unjustified under Guilt and sentenced to Damnation which causeth us to make so much ado in the World to persuade Men to believe and repent that they may be saved And God that knoweth our Hearts and Ways will justifie us herein and I hope so do your convinced Consciences 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart 12. I say not all this to get your Praise by my self-commendation but to give you the Matter of Answer to them that would draw you from the Truth by drawing you into a disesteem of us that were your first Teachers and by boasting of themselves by outward appearances without an answerable inward Worth 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause 13. And if any tell you that our Zeal is but crazed Melancholy as Festus thought of Paul it is in obedience to Gods Command and for his Work and Glory and dare any accuse this of Madness And if we be thought to do it soberly it is not for our Glory but for your Stability and Safety 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 14 15. If any think we are too zealously transported let them know that the greatness of Christs Love to us and ours to him constraineth us and will bear no cold Indifferency For we have cause to judge that they are great things which our Redemption intimateth even that Christ who died for all found all Men dead in Sin and Misery and that he therefore redeemed them by his Death that they who are recovered by him should not hereafter live to themselves but to him that died for them and
rose again 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more 16. Wherefore it is the great things of Spirituality and Eternity which we now look at in our Ministry and Life We value no Man on meer Carnal Advantages or Account yea if we had been of those that converst with Christ on Earth in the Body and had eat and drunk in his presence such Corporal Familiarity is ended and is not it that our Faith and Hope and Preaching most respecteth but his Spiritual Kingdom and Glorious Presence and the Means thereto 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new 17. Therefore if any one be a Christian indeed a true Member of Christ he is a new Man as it were new made by Regeneration The old Legal and Carnal Mind and Conversation are ceased his old Mind and Will and Life are changed his fleshly and earthly Mind is become spiritual and heavenly and all is new 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation 18. The Divine Revelation and the Divine Nature in us now causeth us to mind and use all things as they belong to God and as they are all Of Him and By Him and To Him and to overlook comparatively Carnal Interest and as reconciled and brought home to God by Jesus Christ and placing all our Interest and Hopes in him who also hath committed to us this Ministry to draw home the World into this reconciled State 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation 19. To tell them that it was God himself that sent Christ to redeem us and was in Christ reconciling the lapsed World to himself by the Doctrine Merits and Sacrifice of Christ which was performed by his gracious Will for that end purchasing their Pardon and not using them as their Sin deserveth but giving them an Act of Oblivion on condition of Believing Acceptance and hath committed to us the Ministry to preach this Reconciliation to the World 20. Now then we are ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God 20. By all this they that contemn us may see what is the Nature and Dignity of our Apostleship We are sent to Men from God as his Ambassadors to persuade them to believe in Christ As though God himself did beseech you by us his Messengers we pray you in Christs stead who is the Prime and Great Apostle from the Father to be reconciled to God even thankfully to accept his Grace and to give up Heart and Life to him 21. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 21. For God hath made Christ to be a Sacrifice for Sin who himself was sinless and this in our stead and for our Pardon and Salvation that so in him we might have the Righteousness which is freely given us of God and be Partakers of the Divine Nature ANNOTATIONS 1. THe Socinians strive hard to distort the first part of this Chapter as if it spake of no Heavenly House till the Resurrection Their first Reason is Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domicilium is opposed to the Body here and therefore it must mean the future Body But 1. by the Tabernacle of our Earthly House Paul seemeth to me to mean both this Body and Earth together our present worldly state in the Flesh 2. Were it otherwise yet their Conclusion would not follow For the Heavenly State of Glory without a Body may be called our House as contradistinct to this Body 3. Nor is this Objection any thing to the Old Fathers and some present Divines as Dr. Moâ—e c. who think that departed Souls have a pure sort of Bodies above to us invisible either taking with them some tenacious igneous Spirits hence or passing into some Etherial Vehicle there as even Mammertus thought and others who yet assert that Souls themselves are immaterial 2. Their Second Reason is from v. 2. because it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our House which is from Heaven and not which is in Heaven But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifieth the Substance Matter or thing of which another thing is made as we say some things are made from or of Earth Stone Iron Silver c. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth necessarily signifie no more but that our House or Building after Death will be Heavenly that is of Heavenly Substance Quality and State 3. And the Context doth confute the Perverters For 1. The first verse intimateth that we shall have the Eternal Building in Heaven when the Earthy Tabernacle is dissolved for the conditional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimateth the time 2. Verse 3. signifieth that we shall not be found naked which none could suspect after the Resurrection that believed it but the putting off the Body might make Men fear 3. What else can be meant v. 6 8. by being absent from the Lord while we are in the Body and being absent from the Body and present with the Lord And v. 9. by being accepted of him as the height of our Ambition when we die II. Verse 19. is mistaken by many as if by the World were meant only the Elect because Reconciliation and not imputing Trespasses are mentioned But the Text most plainly tells us of a General Reconciliation and non-imputation to Mankind and a particular to Believers God did so far reconcile and forgive the World as not to deal with them meerly on the terms of the violated Law of Innocency but to give them a Redeemer and a Law of Grace and a Sealed Pardon of all sin and free gift of Salvation by Christ on condition of Believing Acceptance and that is commonly said to be given which is freely by a deed of Gift conferr'd though Acceptance be implyed or exprest as the Condition of enjoymenr and a Man may yet wilfully refuse it or neglect it yea such Conditions aâ—e so naturally necessary that they use not to be expressed Yet no Man is Actually but only Conditionally possest of Pardon and Reconciliation till that Condition be performed Yet God was forgiving them on his part and was not imputing sin and unworthiness of Redemption to them when he gave them a Saviour And yet the work of the Ministry remaineth even to intreat Men to believe and accept this Pardon and Reconciliation as offered and it is then actually theirs when they thus accept it To say that then their Faith doth more than Christs did or Gods Grace is a putid Cavil Their Faith or Acceptance is no efficient
promised or as Incarnate and were no paâ—t of that peculiar People the Jews but Aliens whom they justly refused Communion with and were Strangers from the Covenant which promised Peculiarity and so had none of the hope of Redemption which those Promises gave nor knew how as reconciled to be accepted of God and lived as Atheists without the true Knowledge of God or Trust in him or Obedience to him though you had many Idols 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ 13. But now ye are Christians you are brought as nigh God as the believing Jews the Partition being taken down and the Covenant of Grace founding an Universal Church purchased and sealed by the Blood of Christ whose peculiar People now ye are 14. For he is our peace who hath made both one and hath broken down the middle wall of partition between us 14. For he is the Maker of our Peace with God and one another and hath taken away the Division between Jews and Gentiles which was like the Wall which kept the Gentiles in the outer Court of the Temple and opened to us all a way into the Sanctuary 15. Having abolished in his flesh the enmity even the law of commandments contained in ordinances for to make in himself of twain one new man so making peace 15. Being Man in the common Nature of Man and offering his Body a Sacrifice for the Sins of all he hath abolisheâ— the Law of Moses which contained Ordinances Ceremonial Typical and Political with severe Penalties and maketh us all one Catholick Church united in himself the Head 16. And that he might reconcile both unto God in one body by the cross having slain the enmity thereby 16. And as his one Body was crucified for both so he thereby reconcileth both to Gâ—d in one Body or Society which is his Church having abolished the Enmity 17. And came and preached peace to you which are afar off and to them that were nigh 17. And this Gospel of Reconciliation and Unity he hath by himself and his Apostles preached and offered Grace and Peace both to Gentiles and Jews 18. For through him we both have an access by one Spirit unto the Father 18. For through his Merits Intercession and Covenant all Believers Jews and Gentiles are made the Children of God and are sealed by his Spirit of Adoption which is an Intercessor within us by whom we have access to God 19. Now therefore ye are no more strangers and foreigners but fellow-citizens with the saints and of the houshold of God 19. And now this Reconciliation being made by Christ you Gentiles are no longer Strangers or Forreigners to the Church or peculiar People of God but are free Denizens Burgesses or enfranchised Citizens with the rest of the holy Society even Members of the Holy Catholick Church of Adopted ones which is as the Houshold of God 20. And are built upon the foundation of the apostles and prophets Jesus Christ himself being the chief corner-stone 20. And I may liken you not onely to the Houshold but to the Hoâ—se of God of which you are a living part built on the Doctrine of the Apostles and Prophets qualified by the Holy Ghost and authorised by Christ to call and gather his Catholick Church and so may secondarily be called its Foundation Christ himself being the primary Foundation or Chief Corner-stone 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. 21. In whom as the Head of Union all the Church of God being compact into one holy Society as it were of Living Stones is built riseth and groweth up to be an holy Temple to the Lord increasing to its perfection 22. In whom you also are builded together for an habitation of God through the Spirit 22. And as God called the Temple at Jerusalem his Dwelling so by the Spirit of Christ you also with all the rest of the Faithful are built up as a holy Temple in which by the same Spirit God will dwell Note That 1. The Catholick Church is not onely that which was once by the Policy of Emperours and Bishops called Catholick as National being in that Empire onely and under its Laws but as it containeth all Christians in the World 2. That it is Headed onely by Christ the Center of its Unity 3. That inspired Apostles and Prophets being the Mâ—ssengers of new Divine Revelation are its secondary Foundation by an Authority and Qualification proper to them and not extending to Bishops or their Councils who come after them 4. Note the great Dignity of the Church as resulting from this Foundation Christ and the Reconciliation wrought by him 5. That they that would destroy this Unity and Superstruction fight against Christ and would destroy the Church which is most notably done by setting up a false Head or Foundation or making false uncapable Terms of Union by the presumptuous Canons and Laws of Usurpers 6. That though this Church have no Uniting Head but Christ yet it must be compact as the Members of his Body and have one Faith Hope Baptism and Spirit of Love and abhor Division as Destruction CHAP. III. 1. FOr this cause I Paul the prisoner of Jesus Christ for you Gentiles 1. Having those great Encouragements I Paul even glory that I am Christs Prisoner for the Gentiles sake even for preaching the Gospel for their Conversion and Salvation Note That at once Paul was the Jews Prisoner as his Accusers and Persecutors and the Heathen Romans Prisoner as his Judges and Christs Prisoner both finally as suffering for his sake and obligatorily as Commissioned for a Persecuted Work and the Gentiles Prisoner finally as suffering for his Labours for their Salvation 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 2 3. For I suppose you have heard how for your good God hath commissioned me to declare and dispence to you the Gospel of Grace and Gifts of the Spirit and by Revelation from Heaven by the Voice of Christ and inwardly by his Spirit made known to me the Mystery of Mans Redemption and the Calling of the Gentiles as I wrote briefly before 4 5. Whereby when ye read ye may understand my knowledge in the mystery of Christ which in other ages was not made known unto the sons of men as it is now revealed unto his holy apostles and prophets by the Spirit 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the gospel 4 5 6. In which you may read my Explication of this Mystery and perceive that Christ hath acquainted me with it which in former Ages was not openly and clearly made known to Men as it is now by the Spirit revealed to the holy Apostles and Prophets who
contrary to Christianity and the Cause of Divisions in the Church And by these the carnal persecuting Seed especially when they invade the Sacred Office are differenced from true Christians as Wolves from Sheep even when as the false Prophets they pretend the Cause and Name of Christ 3. That all this is for want of Christian Love and the Dominion of carnal Self-love and Love to God and to others as our selves must be the proper Cure 3. Endeavouring to keep the unity of the Spirit in the bond of peace 3. This Love and forbearance must specially be exercised to preserve the Unity of the Christian Church which all must endeavour faithfully to keep And this Unity inwardly consisteth in being all possess'd and governed by One Holy Spirit as all the Parts of the Body are by one Soul and outwardly by living peaceably towards each other especially in our Church-Communion 4 5 6. There is one body and one Spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and Father of all who is above all and through all and in you all 4 5 6. More particularly in these seven Respects our Unity doth consist 1. The Church which is as the Body of Christ is one Universal Church 2. The Spirit of God which as it were animateth it is One and the same Spirit 3. The Grace and Heavenly Glory which is the Hope of Believers which they seek and for which they forsake the World is One. 4. The Head Lord and Saviour of the Church is One and the same to all 5. The Essentials of the Christian Faith or Creed are One and the same 6. The Baptismal Vow and Covenant and Profession in which we are devoted to God the Father Son and Holy Ghost and united Sacramentally to Christ his Church is One and the same to all in the Essentials 7. And all have One God and Father in Christ who is 1. Transcendently and absolutely above and over all 2. And unconceivably penetrateth all And 3. and is in his Essence most intimately in you all and is All in all things Note That in these seven things that Unity of the Church consisteth which is Gods prescribed and conferred Qualification for Christian Communion in Love and Peace And that as Satan useth to undo by overdoing and the Pharisees had more Laws Traditions and strictness therein as needful to Communion than Christ had who would have Mercy rather than Sacrifice So it is by adding a multitude of Ensnaring Canons Customs and Opinions as necessary to Communion that he hath corrupted and torn the visible Church and turned Love and Communion into Wrath and Persecution And yet this Vnity must be kept in Peace and therefore both Persecuting and Contumeliâ—us Turbulent Vnpeaceableness against those that own these Seven Points of Vnion should be avoided by Christians and restrained by Magistrates who must keep the Peace And whenever God in mercy will heal the lacerated Church it will be on these terms 7. But unto every one of us is given grace according to the measure of the gift of Christ 7. But though we have all One Spirit and are One in all the foresaid Essentials of our Religion yet this Unity is found in very great diversity of degrees of Grace and both degrees and kind of Gâ—fts Sâ—e 1 Cor. 12. as it pleaseth Christ to distribute them 8. Wherefore he saith When he ascended up on high he led captivity captive and gave gifts unto men 8. As it is said in Psal 68.18 When c. So when Christ ascended he triumphed over Satan Death and Hell and sent down from Heaven the Gifts of his Spirit 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth 10. He that descended is the same also that ascended up far above all heavens that he might fill all things 9 10. And when it is said that he ascended it implieth that he first descended into this lower World into a low Condition and into the Grave And therefore it is the same Jesus who was here humbled in his Descent who is exalted by his Ascent fâ—r above all Heavens which Man doth see or know that thence is the Sun by the influence of its Heat and Light and Motion filleth all below acccording to the recâ—ptiâ—e Capacity of each so our glorified Lord by hâ—s administring Influx might fill all with common or special Grace according to their various receptivity 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers 12. For the perfecting of the saints for the work of the ministry for the edifying of the body of Christ 11 12. And he gave by Qualification and Mission some Apostles sent by his own Mouth to be the most eminent Attesters of his Miracles Doctrine and Resurrection and Founders of the Churches some Prophets by Revelation and Inspiration to confirm the Christian Faith some Evangelists whose Work was as eminently qualified to go abroad to preach the Gospel and gather Churches or confirm them without being fixed to a special Place or Flock and some Pastors and Teachers called also Bishops and Elders who were set over the particular Churches as their Guides and Instructers as being their special Flocks and Charge And all these Gifts and Offices are given for that Ministerial Work which God who worketh by Means will use to bring on all his Saints towards the Perfection of themselves and of the Church and by the Increase Concord and Sanctity of the Members to edifie or build up this Body of Christ 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ 13. Till by this increase of Number and Holiness and Concord we all Jews and Gentiles make up that Church which in the Vnity of Faith and Knowledge and Acknowledgment of Christ attaineth to that degree of perfection in which consisteth the measure of Grace and fulness of Stature which Christ wiâ—l bring his Church unto which is that maturity which imitateth our natural growth from Infancie to full Manhood 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive 14. That being by Gods blessing by such a Ministry brought up to Manhood we may no longer be like Children who through weakness cannot stand in the Wind but are carried about by it so childish Christians are by every Wind of Plausible Doctrine by the slight subtilty and craft of Men that by pretences of Knowledge Holiness Power or Love lay snares and lie in wait to deceive the weak 15. But speaking the truth in love may grow up into him in all things which is the head even Christ 15. But though we know but in part
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
might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 14. Who gave himself as our Saviour a Sacrifice for our sins and a Ransom for our deliverance that thereby he might redeem and save us from the guilt punishment and power of all our sins and purifie and sanctifie a Church to himself as his Body and Spouse for his Glory and delightful Communion with them a peculiar people segregate from the polluted wicked world and by his Spirit made zealously devoted in Love and Diligence to all good works of Holiness to God and Justice and Beneficence to Man Note 1. It was to Redeem us from our own sin and its effects that Christ gave himself as our Saviour to be a Sacrifice for us 2. The Redeemed of Christ not only as to sufficiency but efficacy differ not from the polluted world only by name and profession and common things but are a purified and peculiar people possessed by Christ's Spirit with a Zeal for good works 3. True Zeal is for Good works and not for dead Ceremony or worldly Interest or odd Opinions and dividing Sects It is not furious and hurtful and envious but first pure and then peaceable and sets men upon earnest endeavour to do good 4. It is not only for us that Christ Redeemeth and Purifieth a Church and chosen People but ultimately for himself and for his own and his Fathers Glory and Complacence As he made the world not as needing it but as pleased in his own expressed Glory 15. These things speak and exhort and rebuke with all authority Let no man despise thee 15. These necessary practical saving Truths must be the matter of thy Preaching And according to the Authority of thy Office rebuke gainsayers and the disobedient And let thy Doctrine and Behaviour in wisdom and gravity keep thee from all mens contempt CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work 1. Teach them oft to live in due subjection to Chief Rulers or Princes and those that have Governing-Authority and to obey Magistrates in all things which belong to their Office and Authority to command under God and to do all the good they can to all men 2. To speak evil of no man to be no brawlers but gentle shewing all meekness unto all men 2. To avoid all reproachful and evil speaking of any men without a necessary cause upon sufficient evidence to be no contentious strivers but apt to take all things in the most favourable sense using all meekness to all men 3. For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another 3. In our dealing with others we must use compassion remembring that before our Conversion to Christ we our selves had those Vices which are reproachful in others we were witless unpersuadable and disobedient deceived in the greatest things the servants of divers lusts and pleasures living in malice and envy against others odious our selves and with hatred pursuing one another This was the Gentill life 4. But after that the Kindness and love of God our Saviour toward man appeared 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost 6. Which he shed on us abundantly through Jesus Christ our Saviour 4 5 6. But when the Saving-kindness and Love of God our Saviour to Fallen Man appeared to us by the Communication and Illumination of his Grace not for any good works or deserts of ours for we were as bad as aforesaid but of his meer free Mercy he saved us from that state of sin and misery by Regeneration signified and sealed in Baptism and by the renewing work of the Holy Ghost which he poured out upon us in the extraordinary measure promised after Christs Resurrection both for Sanctification and confirming Miracles 7. That being justified by his grace we should be made heirs according to the hope of eternal life 7. That thus by his Grace being of wicked Enemies made acceptably righteous by pardon of sin and renovation by the Merit and Spirit of Christ we should be adopted Sons and Heirs of Eternal Life according to his Promise on which we safely build our hope 8. This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men 8. This is a point of great importance which I require thee oft to press upon them that they which are Christians think not that they have nothing to do but to mind Heaven and pray and worship God but that they live in such Callings or Trades in the world in which labouring diligently they may be profitable to others and the publick good and not make Religion a Cloak for Idleness but spend their time in that which is good and profitable to men 9. But avoid foolish questions and genealogies contentions and strivings about the law for they are unprofitable and vain 9. Note That though some of these things were pretended to be Learned Speculations and others to be parts of God's own Word yet to be employed in controversial strivings and disputings or study or talk about such little things to the diverting of us from the study discourse and exercise of practical godliness is fruitless vanity 10. A man that is an heretick after the first and second admonition reject 11. Knowing that he that is such is subverted and sinneth being condemned of himself 10 11. The overvaluing of such conceits and trifling disputes and thinking themselves rare wise men for these and gathering Parties to themselves from the Church to propagate them in Separation and to draw Disciples after them is the way of Hereticks Whoever is such a one supposing private men do their part do thou that art a publick Minister duly admonish him by meekness and convincing evidence of Truth once and again and if he hear not reject him from the Communion of the Flock For such a man is fixed in his sin by pride self-conceit and a depraved Judgment and being subverted into a sinful Separation is self-condemned both by the open profession of his sin as if it were some glorious Truth and Duty and by casting himself out of the Communion of the Church so that he needeth neither Witness nor Judge to cast him 12 13. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them 12 13. Note God's Ministers must further all oâ—hers in his work as well as work themselves 14. and let ours also learn to maintain good works for necessary uses that
hath appointed to be Owner and Lord of all things as he is God and Man not only by the prime right of Creation but as the Redeemer of Man all power in Heaven and Earth and all things are delivered to him for the ends of Redemption And by him his Wisdom and Word he made the Worlds and all therein 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high 3. Who being the shining Beam or Splendor of his Glory by whom God shineth forth or giveth the knowledge of himself to us as the Sun is known to us by its light and the Character of his Subsistence and upholding and ruling all things by the Word of his Power as by that Word of God's Power they were made when he had by his own Merits and Sacrifice and Covenant made a sufficient Purgation to take away the guilt of our sins and so far purged them away as to enact a pardoning Covenant for all that will believingly accept it in him So that now the general Pardon wants nothing but Acceptance and none shall perish for want of sufficiency in the Sacrifice or Covenant he then ascended and is in heavenly Glory at the Right Hand of God's supream Celestial Majesty Head over all things to his Church that thence he may send down the Holy Ghost to gather his Chosen and bring his Mystical Body to Glory 4. Being made so much better than the angels as he hath by inheritance obtained a more excellent name than they 4. Being in Excellency and Superiority set above the Angels as he hath by Lot or Inheritance obtained higher Titles Power and Offices than they 5. For unto which of the angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son 6. And again when he bringeth in the first begotten into the world he saith And let all the angels of God worship him 5 6. He calls Christ his Son in divers Texts which though it speak partly of David yet ultimately meaneth Christ and he commandeth the Angel◠to worship him But none of this is said of Angels 7. And of the angels he saith Who maketh his angels spirits and his ministers a flame of fire 7. But he calls his Angels Spirits and Servants and a Flame of Fire 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteousness is the scepter of thy kingdom 9. Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows 8 9. But to the Son he ascribeth the name of God and an Everlasting Throne and Kingdom and a Scepter of Righteousness and a Superiority by Divine Unction above all others 10. And thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail 10 11 12. He is said to be the Lord who made Earth and Heaven and who will remain when they perish and be the same when they are changed 13. But which of the angels said he at any time Sit on my right hand until I make thine enemies thy footstool 13. He never said to any Angel what he said to Christ of his Kingdom and the subduing of his Enemies c. 14. Are they not all ministring spirits sent forth to minister for them who shall be heirs of Salvation 14. All those Spirits that are properly called Angels or Messengers are Spirits appointed and sent forth by God to minister for them who shall be Heirs of Salvation under Jesus Christ Annotation THE great difficulty here is to understand how this description belongeth to the Person of Christ Whether it be the Divine Nature that is said to be appointed Heir c. the Brightness of God's Glory the Character of his Subsistence or Person made better than Angels begotten this day set on God's right hand in power c. or the Humane Or whether it be spoken of the Person of Christ as in both Natures and we must not enquire according to which Nature the words are spoken of Christ I have before said on Col. 1.15 16. how many Opinions about the Person and Natures of Christ have been pleaded for 1. That of the Orthodox who assert but one Person of Christ and two Natures though the word Person was long refused by many as not meaning the same with Hypostasis And subtil Philosophers say that the Humane Nature can be no part of Christ's Person but an Adjunct because his Person was compleat from Eternity and the Deity cannot be a Part. But if it were not that the Hereticators will quarrel with it it may be said that the word Person is equivocal and that as Hypostasis is a Person the Divine Nature is the whole Person but not as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Relative Person 2. That of the wretched Socinians who feign Christ to be meer Man advanced 3. That of the Arrians who make him only the first Creature or Emanation of God incarnate super-angelical Light of Lights Very God of very God begotten by Emanation not made as other Creatures but making them all but yet not of the same Essence or Substance with the Father but from the same as a Beam or light from the Sun This the Church hath condemned these 1300 years and more 4. That of some of late who say that Christ hath three Natures 1. The Divine 2. The aforesaid Super-angelical assumed by the Divine to nearest Union 3. The Humane assumed by Both. And they think that this Text speaketh chiefly of the second as assuming the third As it is dangerous to err about any necessary point concerning Christ's Person so it is dangerous to be rash in taking up any unnecessary Opinion about so incomprehensible a Mystery and worse to urge it with pride and fury to the dividing of the Church and the damning of Dissenters To say about many Cases that have torn the Churches I know not is more pardonable than turbulent Error CHAP. II. THerefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip 1. Therefore we that have heard the Gospel of Christ and specially who have professed to receive it should with great earnestness set our minds and hearts unto it lest by negligence or unbelief we should lose what we have heard and be as leaking Vessels and be lost our selves 2. For if the word spoken by
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
that the foresaid Castle was by Maximianus Herculius overthrown to the very ground and utterly destroyed because Amandus Elianus Christianae Cultores Fidei who were of the Christian Religion would not be subject to the Sacrilegious Roman Princes For the same Maximianus having gathered an Army of Romans and joyning to him the Legion of the Theban Soldiours drew towards them that he might utterly destroy the Castle of the Bagauds And passing over the Alpes with his Army and resting weary about Octodurum commanded to invite all to the Fanatick Sacrifices and to take an oath upon the Sacreds of the Gods that they would with one mind fight against the troops or companies of the Bagauds And the rest of the Christians whereover found he decreed should be kill'd by all men But when this came to the ears of Maurice Captain of the Theban Legion viz that Cesar commanded them to fight against Christians he said to him the Emperour we know how to fight against Impious men but to destroy godly men and Fellow Citizens we are utterly ignorant We hold our Arms you see but we resist not for we are readier to die than to kill And so they joy fully yielded their necks to the Executioners and by the Torment of their Bodies past to the heavenly glory Then Cesar proceeding and coming to the Castle of the Bagauds so long besieged it by Land and Water till after a long time he took it with the possessors whom he kill'd with Sword and Fire And so brought to nought the Castle that besides the ruins of the ditches no signs appeared of any Fortifications As among other Castles it was tumid with Munition more excellent than the Imperial so by the Roman Emperour it was brought lower by destruction And the Inhabitants of the said Castle who as I before noted were Chirstians despising the care of their Body for the Love of God are to be believed to have passed to the heavenly Kingdom by Martyrdom so far this Author See also the Life of St. Maurice in Histor Lombard It is called saith Ferrarius Bagadarum Castrum and S. Maur des Folsez teste Vignerio to this day and is pag. Gal. ad Matronam fluv apud Parisios And turned to a Monastery You may see more yet in Martinij Onomast in the word Baquetes for that he maketh after Scaliger to be their Countrey name and their Enemies after used it for the Title of Rebells and Rogues and Seditious People I conclude with Martinius his words hereon Et talis est mos c. Such is the manner of some who being titled or called Clement delight to be Inclement The end of whose Reputation and Government is as was their predecessor Rehobaam Ambition and Luxury do this so great weight is in that one Rule MODERATE THINGS ARE DURABLE and the Prudence in Publick and Family Government to proportion our Expences to our Estates c. But it will not be better with human affairs as long as the Wisdom from above is excluded and the Wisdom that is earthly sensual and devilish taketh place in the World But yet let not the suffering of any evil draw us to do any evil For it is the greatest evil not to be able to bear evil Out of all this it is evident 1. That the horrid oppression and cruelty against Christians in Dioclesians time did drive these Christians in France to a rustick self-defence under the conduct of Amandus and Elianus 2. That it was for refusing to fight against them that the Theban Legion was decimated and 70 killed say some and with all for not swearing and sacrificing to the Gods 3. That it was the great numbers of Christians whose multiplication Eusebius describeth in Dioclesians daies that caused him to destroy them lest they should grow too strong for him as Pharaoh did by the Israelites 4. That yet these self-defending Christians sped worse and suffered more than they had done if they had fled 5. That those that the Pagan Emperour called Rebells and Seditious Rogues such writers as the Author of the Life of that Babolen doubt not to number with glorified Martyrs How well let them answer II. But what is all this to the Popes of Rome Ans It seemeth clearly to be the Successours of these that the Popes after murthered For 1. There is no doubt but though many that took Arms were kill'd and their Castle demolished the far greatest part were not in Armâ— and therefore saved themselves by flight and hiding specially Old Men and Women and Children 2. No doubt but they fled to the most Mountanous and deserted parts as safest 3. No History tells us of their flying so far as the Aged and Women and Weak could not go but to Languedock Piedmont Rhetia and about the Alpes 4. The People murthered by the Popes were found most in those same Countreys and are of the very like description That there were some Manichees among them who disgraced the rest and made Bernard Peter Cluniacensis and Walafr Strab. and others accuse them hardly it is no wonder The Apostles Churches had Heresies Luthers Reformation was accompanied with many disgraceful Sects nor is it marvel that we read of no great noise against or about them for some hundred years after Dioclesian and that they were not called Albigenses Waldenses c. till of late For it was many hundred years after before the Bishops turned to persecute their Fellow-Christians openly And when they did these were poor people and harmless fled as the Britains into Wales where they were niether a desireable prey nor any great annoyance to any And when some Teachers after more openly cryed down the Popes Tyranny and Corruptions then they began to be more defamed and persecuted 5. Reynerius that well knew them testifyeth that they were more dangerous than new risen Sects because they boasted of their Antiquity that they were called Apostolicks and had continued what they then were from the days of Silvester And Silvester lived in Constantines time and was Bishop of Rome about An. 314 and so lived in Dioclesians time so that either these Albigenses were the Successours of the murdered Bagauds or another sort just like them in the same Country which no reason can imagine Of their Antiquity see more in Paul Perin and Morlands History of them but especially at large in Bishop Usher de Successione Ecclesiarum I think then it is manifest by this History that the bloody Popes and Papists did murder the same sort of Men yea three or four times more in number by Sword and Inquisition not only there but in Germany Bohemia Poland c. whither they were disperst which Dioclesian and Max. Herculius murthered and yet honour St. Maurice and the Theban Legion that would not fight against them as they do St. Martin that separated from the Bishops that were but for killing a Gnostick Priscilianist And it is not the Name of a Heretick that will Cloak such hypocritical Cruelty or