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
not you only bear it patiently but joyfully with exceeding gladness because your reward in Heaven will be so much the surer and greater for you do but follow the Prophets that are gone this way to heaven before you whom the carnal Church persecuted and murdered tho their posterity honour their names when they are dead but go on and imitate them in hating and persecuting the living 13. Ye are the salt of the earth but if the salt have lost its savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and trodden underfoot of men 13. The World is putrified with the corruption of all sin and you that follow me must be as salt to it to recover it from this corruption But if you prove filthy and corrupt your selves what or who shall be salt to you for your recovery Corrupt professors of Christianity are more miserable hopeless and forlorn than Heathens 14. Ye are the light of the world A city that is set on a hill cannot be hid 15. Neither do men light a Candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house 14 15. God hath honoured you to be the lights to a dark world It is not therefore an obscure and hidden sort of goodness that beseemeth you You are called out to be conspicuous in the world like a City on a hill that cannot be hid by your difference from them in doctrine and life Men do not light a candle to hide it but to to set it up to be a light to the house And so doth God call you to be open lights in Doctrine and life 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven 16. Note That 1. the good works of Christians are the due appointed means to win others to the glorifying of God and they that do not this are guilty of perfidiousness to God and man as dumb Ministers are by omitting their work 2. Therefore our good works must not be so few and small as to be undiscernable They must not be done in hypocrisie to be seen of men for our praise But they must shine forth in sincerity to God's praise 3. By good works is meant Holiness to God sobriety to our selves and justice and works of love to others 17. Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil them 17. Take me not for an enemy to the Law and the Prophets as if I came to blame and destroy them As to the Ceremonial part it was but a Typifying prediction of me and is to be fulfilled in me and it is the honour of Types and Prophesies to be fulfilled And as to the Natural part I own and establish it and am so far from evacuating it that I teach the fullest keeping of it 18. For verily I say to you Till heaven and earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled 18. I tell you the Law is so true as being God's own word that one letter or tittle of it shall not be frustrate or fail of its performance to the end of the world but shall be all fulfilled 19. Whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called Great in the Kingdom of Heaven 19. If any shall presume to break the least of these commands because it is a little one and teach men so to do he shall be vilified as he vilified God's Law and not thought fit for a place in the Kingdom of the Messiah But he shall be there Greatest that is most exact in Doing and Teaching all the Law of God Note Are not those Preachers and Prelates then the Least and basest that preach and tread down Christian love of all that dissent from any of their presumptions and so preach down not the Least but the Great command 20. For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven 20. So far am I from Preaching loosness or favouring sin that I tell you tho the Scribes and Pharisees pretend to the strictest keeping of the Law if you keep it not better than they do and be not a better and a more righteous sort of men you shall in no case enter into the Kingdom of heaven Note That besides Christ's Righteousness there is necessary to all at age that will be saved a righteousness consisting in more careful exact obedience to God than any formal Hypocrite hath And this God's Spirit worketh them unto 21. Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of judgment 22. But I say to you that whosoever is angry with his brother without a cause shall be in danger of the judgment and whosoever shall say to his brother Raca shall be in danger of the Council But whosoever shall say Thou fool shall be in danger of Hell-fire 21. Moses's Law was that Murther shall be punished with death by the lesser Sanhedrim And the carnal Jews have taken this to be all that the Sixth Commandment condemned But God's Law is perfect however carnal men misunderstand it and I tell you that 1. whoever lets out his passion of hurtful and uncharitable anger against any man without or beyond just cause doth in some degree break the Sixth Commandment and therefore deserveth answerable punishment And 2. Whoever shall causlesly scorn or revile his Brother breaketh the Command yet more and deserveth greater punishment But whosoever shall utterly despise him causlesly with an uncharitable conclusion that he is a fool or a wicked man or a Schismatick or an Heretick when it is not so shall have yet far greater punishment even Hâ—ll-fire answering that in the valley of Hinnom 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift 23. Therefore see that you prefer not Sacrifice before Love and Mercy but if thou bring thy gift to the Altar and be just ready to offer it and remembrest that thou hast wronged thy Brother or given him occasion of uncharitable thoughts of thee lay more upon love than on thy offering Leave it there and go presently and make testitution confession or whatever is necessary to reconciliation and then come and offer thy gift N. 1. O Christians lay this deeply to heart that your Saviour was so great a teacher of Love that lie preferreth it before
Suffering in which we must be prepared to follow him 48. Now he that betrayed him gave them a sign saying Whomsoever I shall kiss that same is he hold him fast 49. And forth with he came to Jesus and said Hail master and kissed him 50. And Jesus said to him Friend wherefore art thou come Then came they and laid hands on Jesus and took him 48 c. Note 1. Hypocrites cruelty is exercised under the name of Friendship How many Thousand Persecute Christ in his cause and Servants on pretences of Faith Religion Order and Enmity to Sin 2. It s a pitiful sight to see poor ignorant People in obedience to Rulers Persecuting Christ to their own Destruction as if it were he and his servants that were their dangerous Enemies 51. And behold one of them which were with Jeâ—us stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his ear 51. Natural inclination to defence and Love to Christ overcame Peters consideration and patience 52. Then said Jesus to him Put up again thy sword into his place for all they that take the sword shall perish with the sword 52. Put up thy Sword and let us patiently submit to Violence For as none must use the Sword without just Warrant and Authority so usually they that fight for themselves are destroyed and suffer more than they that patiently endure Violence and Injustice Note Christ doth not in these words make all self-defence or War unlawful but he doth more than forbid unwarrantable Fighting meaning that not onely unlawful resistance of Power and Revenge but even wars and fighting against injuries and Enemies usuaâ—â—â— hasten Death and increase Mens Sufferings And therefore they should forethink whether War or Patience be like to do more hurt 53. Thinkest thou that I cannot nâ—â— pray to my father and he shall presenâ—â—y give me more than twelve legions of angels 53. Note 1. Angels are ready to serve Christ at his desire 2. It should stop our impatient thoughts of rash and unlawful self-defence to think that God can otherwise deliver us 54. But how then shall the scriptures be fulfilled that thus it must be 54. N. We must not strive against Events which we foreknow will come to pass 55. In the same hour said Jesus to the multitude Are ye come out as against a thief with swords and staves to take me I sate daily with you teaching in the temple and ye laid no hold on me 55. Why did you not take me in the Temple but thus in the Night like a Thief 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled 56. All this was foretold in Scripture They let his Disciples go and they fled away in fear 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled 58. But Peter followed him afar oft unto the high priests palace and went in and sate with the servants to see the end 57. They brought him to their Arch-priest as glorying in their success And Peter went in where the Servants sate 59. Now the chief priests and elders and all the councel sought false witness against Jesus to put him to death 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three days 59. c. N. 1. As Hypocrites in Religion are worse than Pagans in that they father their wickedness on God and Religion so Hypocrite-Judges and Lawyers are herein worse than lawless Murderers that they abuse and disgrace Law and Government by using them to inâ—ustice and bloodshed 2. No man is so good or innocent that false Witness may not Condemn 62. And the high priest arose and said â—â—â—o him Answerest thou nothing What 〈◊〉 which these witness against thee â—3 〈…〉 hâ—ld his peace 6â— 6â— N. Christ was silent to shew 1. That he was not over solicitous for his Life 2. When Malignant false Judges are resolved what to do against Innocence and Right it is oft in vain to talk it out with them And they watcht for words of his own to Accuse him of 63. And the high priest answered and said unto him I adjure thee by the living God that thou tell us whether thou be the Christ the Son of God 63. N. 1. Once for all take notice that answering was then among the Jews a common Phrase for speaking in course though no question was askt 2. It was the Malignant Policie of that Arch-priest to make Christ his own Accuser and Witness when they could get no other For they knew that he that bound his Disciples to confess him would not refuse to confess himself when adjured by God though he was silent as to his Defence against Personal Accusations And so it is with Christs Enemies to this day who put Christians that dare neither lie nor conceale necessary truth upon self-Accusation As they could find nothing against Daniel except about the Law of his God which he durst not break to save his Life so do the Devils Officers take advantage of good Mens Consciences to destroy them 64. Jesus saith to him Thou hast said nevertheless I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven 64. I am he and though I stand here to be judged by you your Eyes shall see me coming in Glory and in Power to Judge you and all the World or as some say To Destroy you by the Romans 65.66 Then the high priest rent his cloathes saying He hath spoken blasphemy what further need have we of witnesses behold now ye have heard his blasphemy What think ye They answered and said He is guilty of death 65.66 Then the High Priest had that which he desired and by rending his Cloathes shewed his Abhorrence of the supposed Sin of Christ and demanded the Sentence of the Court against him as a Blasphemer And they Voted him for it guilty of Death Note 1. How foolish a thing is it to think that any Law or any mans Innocency or Goodness will preserve Justice or Piety while bad men are Judges Can any Law be better than Gods Or any Person better than Christ The Devils Judges possessing the place that God instituted to defend Truth and Equity will condemn God himself manifest in Flesh by his own Law and as sinning against himself And they are since the same 2. The very Murderers of Christ would seem greater enemies to Blasphemy and more zealous for Gods Honour than God himself So little are False Men to be believed 67. Then did they spit in his face and buffeted him and others smote him with the palmes of their hands 68. Saying prophecy to
us thou Christ who is he that smote thee 67.68 N. It was God in Flesh that submitted to all this scorn and abuse for our Sin 1. O then what doth Sin deserve 2. And why should we look for better and be over-tender of our Flesh or Reputation 69. Now Peter sate without in the pallace and a damsel came to him saying Thou also wast with Jesus of Galilee 70. But he denyed before them all saying I know not what thou sayest 71. And when he was gone out into the porch another maid saw him and said to them that were there This fellow was also with Jesus of Nazareth 72. And again he denyed with an oath I do not know the man 69. c. N. 1. A man that is forwardest in professing Courage and in drawing the Sword and laying about him is in greater danger basely Cowarded by silly Wenches So uncertain a thing is Man 2. Distrustful fear and love of Life may draw men into multiplyed heynous Sin 73. And after a while came to him they that stood by and said to Peter Surely thou also art one of them for thy speech betrayeth thee 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew 73. Matthew mentioneth but one Cock crowing It being the middle or second that is meant 2. To ask what had become of Peter if he had dyed in this Sin and how far did he fall from Grace is not so profitable as to consider our own frailty and danger and how to scape the like 75. And Peter remembred the words of Jesus which said to him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly 75. N. Christ look'd on Peter as John saith and this began to melt him into Repentance with the hearing of the Second Cock Yet though he wept he did not return and openly Confess Christ as he did after Doubtless the Disciples had far more Grace and were less lyable to Fall after the Holy Ghost came down on them at Pentecost than before CHAP. XXVII 1. WHen the morning was come all the chief priests and elders of the people took counsel against Jesus to put him to death 1. Note The Romans had taken from the Jews the power of putting men to Death Therefore they consulted how to get the Roman Government to do it Priests and Rulers all Conspire it 2. And when they had bound him they led him away and delivered him to Pontius Pilate the governour 2. When they had judged him to deserve Death after their Law they bring him bound to Pilate the Roman Governour to have him Condemn and Crucifie him 3. Then Judas who had betrayed him when he saw that he was condemned repented himself and brought again the thirty pieces of silver to the chief priests and elders 4. Saying I have sinned in that I have betrayed the innocent bloud And they said What is that to us see thou to that 3 4. N. 1. It is uncertain whether Judas was before emboldened to betray him for gain by thinking that he would deliver himself by a miracle or whether he was made sensless by the Devil till now that God awakened his conscience 2. O how differently doth sin appear in the hour of flattering temptation and when conscience is throughly wakened It seems not then the same thing because conscience is not in the same case 3. We see here what cold comfort companions in sin will give a man in misery or despair See thou to that is all that can be got then from them that tempted and hired him to sin 4. O the stupidity of seared sleepy consciences that these Arch-priests and Rulers should not be touched with Judas's terror and repentance but say What is that to us when it was they that hired him to sin and sinned still 5. And he cast down the pieces of silver in the temple and departed and went and hanged himself 5. N. 1. Sinners gain will at last be like a hot iron too hot to hold Despair shall force restitution when true repentance will not do it This will be all the comfort of unlawful gain at last 2. That Judas strangled himself and that he fell headlong and his bowels burst out are both certain But how he was strangled whether by mere terror or by a cord and how he burst whether by mere suffocation or by the fall and how he fell whether by precipitation or by breaking of the cord c. are things uncertain 6. And the chief Priests took the silver pieces and said It is not lawful to put them into the treasury because it is the price of bloud 6. N. Thus Arch-hypocrites make conscience of Ceremony and make no conscience of Perjury Persecution and Murdering the Innocent Bloud they thirst for and own and they will give Money to procure it but the price of bloud must not be consecrated 7. And they took counsel and bought with them the potters field to bury strangers in 7. N. This was supposed to be a pious use so holy and charitable would they be 8 9. Wherefore that field was called The field of bloud to this day Then was fulfilled that which was spoken by Jeremiah the prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value 10. and gave them for the potters field as the Lord appointed me 8 c. N. How punctually was this foretold But by whom is a doubt still The Text here saith by Jeremy the words are found only in Zachary Ch. 11.12 Some think that Zachary did but recite them from some Tradition from Jeremy Others that Matth. forgot the names Others that the Scribes since have mistaken But Mr. Mede thinks that this and the rest of Zachary to the end are truly part of Jeremy's Book mis-joyned with Zach. by old mistake 11. And Jesus stood before the governour and the governour asked him saying Art thou the king of the Jews And Jesus said to him Thou sayest 11. N. It 's like Pilate ask'd in derision but Christ affirmed it in earnest that he was their King by Right 12. And when he was accused of the chief priests and elders he answered nothing 13. Then saith Pilate to him Hearest thou not how many thing they witness against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly 12 c. N. Christ knew the time to speak and the time to be silent when speaking would do no good 15. Now at that feast the governour was wont to release to the people a prisoner whom they would 16. And they had then a notable prisoner called Barabbas 17. Therefore when they were gathered together Pilate said to them Whom will you that I release to you Barabbas or Jesus which is called Christ 18. For he knew that for envy they had delivered him 15. c. He knew that it
25. And behold a certain lawyer stood up and tempted him saying Master what shall I do to inherit eternall life 25. To try his skill 26. He said unto him What is written in the law how readest thou 26. Note They err who say that the Law of Moses prescribed not the meanâ— to Eternal Life 27. And he answering said Thou shalt love the Lord thy God with all thy heart with all thy soul with all thy strength and with all thy mind and thy neighbour as thy self 28. And he said unto him Thou hast answered right this do and thou shall live 27 28. Note This is not the same History that is mentioned Matth. 19.16 there is much of the same and yet much difference There Christ repeateth the Commandments particularly but here the Lawyer repeateth them summarily So Mark 10.17 agreeth with Matthew But that in Luke 18.18 is the same with this and a distinct History Note Whoever loveth God sincerely and his Neighbour as himself shall be saved But this will never be done without Regenerating Grace 29. But he willing to justifie himself said unto Jesus and who is my neighbour 29 Note This overwillingness to justifie our selves is one of the deâ—â—est rooted commonest vices in corrupted Nature 30. And Jesus answering said A certain man went down from Jerusalem to Jericho fell among thieves which stripped him of his raimâ—â—t and wounded him and departed leaving him half dead 31. And by chance there came down a certain priest that way and when he saw him he passed by on the other side 32. And likewise a Levite when he was at the place came and looked on him and passed by on the other side 33. But a certain Samaritan as he journeyed came where he was and when he saw him he had compassion on him 34. And went to him and bound up his wounds pouring in oil and wine and set him on his own beast and brought him to an inn and took care of him 35. And on the morrow when he departed he took out two pence and gave them to the host and said unto him Take care of him and whatsoever thou spendest more when I come again I will repay thee 30 31 32 33 34 35. The Priest and the Levite who should be the most holy and charitable past by him without helping him but a Samaritan one contemned by them as a Heretick or prophane Rustick took him up and helped him Note They abuse the Text that say by the Samaritan is meant Christ and by two pence the Two Testaments c. 36. Which now of these three thinkest thou was neighbour unto him that fell among the theeves 36. Which of theâ— toâ—â— the man for his Neighbour and dealt as a Neighbour with him 37. And he said He that shewed mercy on him Then said Jesus unto him Go and do thou likewise 37. So do thou and though he be a Samaritan a Schismatick a Heretick use him with such charity as thy Neighbour Note Do they so that ruin hunt and destroy such and better men 38. Now it came pass as they went that he entred into a certain village and a certain woman named Martha received him into her house 39. And she had a sister called Mary which also sat at Jesus's feet and heard his word 38 39. Martha was the House-keeper or Owner 40. But Martha was cumbered about much serving and came to him and said Lord doest thou not care that my sister hath left me to serve alone bid her therefore that she help me 40. The followers of Christ to be provided for were many and the work seemed necessary 41. And Jesus answered and said unto her Martha Martha thou art careful and troubled about many things 42. But one thing is needfull And Mary hath chosen that good part which shall not be taken away from her 41 42. Thou troublest thy self more than needs and unseasonably about many things of less necessity But to learn the way of Salvation and so to be blessed in the Kingdom of God is the one thing of absolute necessity This Mary hath preferred and so shouldest thou and have left serving to the second place And none shall deprive her of that better portion which she hath chosen Note 1. Christ doth not blame Martha for her carâ— and work but for not preferring better Nor speaks this so much to blame her as to commend Mary and to teach us all what to prefer 2. One thing only in a comprehensive sense as containing Salvation and its necessary means is of such absolute necessity to man that all things else should be put behind it 3. Preferring things less necessary though good and troubling our selves about need-nots is a common fault even of religious persons 4. That is a fault out of its due time and place which is a great duty in its season 5. They that prefer and chuse the best shall have the best whoever is against it 6. Even godly persons and near are apt upon cross Interests and Opinions to censure and accuse each other upon mistake when the fault is in the accuser and that to Christ 7. But Christ will justifie the right CHAP. XI 1. AND it came to pass that as he was praying in a certain place when he ceased one of his disciples said unto him Lord teach us to pray as John also taught his disciples 1. It seems they had till now been too little and unskilful in prayer 2. And he said unto them When ye pray say Our Father which art in heaven hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earth 3. Give us day by day our daily bread 4. And forgive us our sins for we also forgive every one that is indepted to us And lead us not into temptation but deliver us from evil 2 3 4. See the Exposition of the Lord's Prayer on Matth. 6.9 Note It is evident that Christ gave them this prayer to be used both as a Directory for Matter and Method and as a meet form of words when they pray comprehensively and summarily though not trying them alwaies to use these very words nor to go through the whole Method when occasion confines them to some one branch or requires them to insist most on it much less obliging or allowing them to use no other And so the Apostles and all the Churches understood it The small difference in words between Matthew and Luke are not material save that Luke omitteth the doxology in the end By Debt verse 4. is meant chiefly wrong or sin For so the Syriack signifieth in which Christ spake Though also our obligation to keep the Law of Innocency on pain of death or for Justification is a Debt which God remitteth by the Law of Faith and Grace and accepteth on our part Faith and sincere Obedience for the Merit of Christ who fulfilled that perfect Law 5. And he said unto them Which of you shall have a friend and shall
none away till they put away themselves 2. He forceth none to stay 3. It greatly fixeth a Christians resolution to stick to Christ to know there is none else to go to As it resolveth us to look for happiness to God and Heaven because we are sure there is no other 4. sound Faith may attain assurance that Christ is the Son of the living God It hath alwayes objective certainty and a prevalent certainty and a prevalent confidence and may reach to a mental confirmed certainty name as willing followers to their own Salvation and not drive men into the Church or Heaven against their wills 4. And when he putteth forth his own sheep he goeth before them and the sheep follow him for they know his voice 4. And as the sheep using to find that their Shepherd hurteth them not but feedeth them and bringeth them to pasture therefore follow him willingly as one that loveth them and is for their good so do Christs sheep believe that he loveth them and is their Saviour and therefore follow him and know his voice 5. And a stranger will they not follow but will flee from him for they know not the voice of strangers 5. And as Sheep like our Dogs have no such confidence in a stranger but fly from him in fear so will true Christians do from false Christs and from false Pastors for their voice is strange to them and contrary to the new nature that is in them and to their good 6. This parable spake Jesus unto them but they understood not what things they were which he spake unto them 7. Then said Jesus unto them again Verily verily I say unto you I am the door of the sheep 8. All that ever came before me are theives and robbers but the sheep did not hear them 9. I am the door by me if any man enter in he shall be saved and shall go in and out and find pasture 7. As my Fathers Mission and Witness is the door by which I enter so I being hereby made the Shepherd of the Flock am the door by which all others Pastors and Flocks must enter All that before me pretended to be Christs were but Theives and Robbers and the chosen flock of God did not believe in them nor follow them I am the true Christ and Head of the Church They that believe in me and follow me shall as my sheep be safe and plentifully fed 10. The thief cometh not but for to steal and to kill and to destroy I am come that they might have life and that they might have it more abundantly 10. False Christs and false Prophets have but sought themselves and seduced the people to destruction of Soul and Body I am come to give men spiritual and eternal Life and to raise them higher in Light Life and Love than was vouchsafed to the Church before my Incarnation 11. I am the good shepherd the good shepherd giveth his life for the sheep 11. As he that keeps the sheep not as an hireling but as his own will venture himself to defend them from Theives and Wolves so will I lay down my life for my sheep 12. But he that is an hireling and not the shepherd whose own the sheep are not seeth the wolf coming and leaveth the sheep and fleeth and the wolf catcheth them and scattereth the sheep 13. The hireling fleeth because he is an hireling and careth not for the sheep 12 13. He that seeketh his own worldly interest by deceit will shift for himself and for that interest expose the people to destruction as not seeking their salvation but his vain-glory 14. I am the good shepherd and know my sheep and am known of mine 14. I known mine own their persons their hearts and all their concerns with the love and care of a good Shepherd And my grace hath taught them to know me and my Word 15. As the Father knoweth me even so know I the Father and I lay down my life for the sheep 15. As my Father knoweth me with Love and I know the Father so with a special Love I lay down my Life for their Redemption and Salvation 16. And other sheep I have which are not of this fold them also I must bring and they shall hear my voice and there shall be one fold and one shepherd 16. And besides the Jews I have a chosen people among the Gentiles Them I must call and gather to me and Jews and Gentiles shall be one Catholick Church under me their only universal Head and Shepherd 17. Therefore doth my Father love me because I lay down my life that I might take it again 17. N. 1. It is not unfit to assign causes in man of Gods Love 2. Yet nothing real in God is caused by any Creature 3. But as Gods Love is taken for it's Effects our qualifications are a receptive cause or dispotion 4. And so a cause extrinsical of the Relative denomination of God himself So Christs consent to do the full work of a Mediator was the condition of his peculiar reward which is call'd the Fathers loving him for it 18. No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again This commandment have I received of my Father 18. N. 1. Christ foreknew his Death and Resurrection 2. It was the Law of Mediation proper to him that he should consent so to die and then Rise and Reign as his reward 19. There was a division therefore again among the Jews for these sayings 20. And many of them said He hath a devil and is mad why hear ye him 21. Others said These are not the words of him that hath a devil Can a devil open the eyes of the blind 20. When they understood not Christ they said the man is a distracted demoniack Why stand you to hear him But others were better convinced both by his Words and his Miracles 22. And it was at Jerusalem the feast of the dedication and it was winter 22. N. Christ refused not to be present at this solemn Feast though appointed but by Maccabeus for a thankful commemoration of the repairing of the Temple 23. And Jesus walked in the temple in Solomons porch 24. Then came the Jews round about him and said unto him How long dost thou make us to doubt If thou be the Christ tell us plainly 24. Put us out of doubt 25. Jesus answered them I told you and ye believed not the works that I do in my Fathers name they bear witness of me 25. Why ask you me to tell you who believe me not My Miracles done in the Name and by the Power of God are a more satisfying testimony than my words 26. But ye believe not because ye are not of my sheep as I said unto you 27. My sheep hear my voice and I know them and they follow me 26 27 But no wonder that you believe not me for you are not
of the high priest 16. But Peter stood at the door without Then went out that other Disciple which was known unto the high priest and spake unto her that kept the door and brought in Peter 15. Note It seems acquaintance made them bear with John and yet pretended they knew him not to be a Disciple 17. Then saith the Damsel that kept the door unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the Servants and Officers stood there who had made a fire of coals for it was cold and they warmed themselves and Peter stood with them and warmed himself 17 18. Note Whenever we have business in bad Company we should foresee what Temptations we may there expect and be forewarned 19. The high priest then asked Jesus of his disciples and of his doctrine 19. N. The Perversion and Confusion of this blinded World Man Examineth and Judgeth God An ignorant High Priest who pretendeth to no honour but to be an Officer of God judgeth his Master 20. Jesus answered him I spake openly to the world I ever taught in the Synagogues and in the Temple whither the Jews always resort and in secret have I said nothing 21. Why askest thou me ask them which heard me what I have said unto them behold they know what I said 20 21. Note Christ that came to die for our sins yet would not accuse himself but refeâ—â—ed the ensnaring Prelate to his Auditors and bid him pâ—oduce his Witnesses if he had any thing to accuse him of Giving us an Example how to answer such malicious High Priests Secondly By in secret have I said nothing hemeaneth I have not fraudulently concealed my Doctrine Thirdly Christ did not separate from the Temple or Synagogue and yet they could not bear him while he put them but to prove their accusations they expected that his obedience to their demands should have furnished their Malice with matter against him while they were breaking Gods Commands 22. And when he had thus spoken one of the officers which stood by stroke Jesus with the palm of his hand saying Answerest thou the high priest so 22. Note It is no wonder if wicked High Priests have wicked Officers ready to say and do as they Rebels against God charge God himself for not obeying them in iniquity and expect more than due submission from Gods Servants while they were against God himself 23. Jesus answered him If I have spoken evil bear witness of the evil but if well why smitest thou me 23. If I have by my answer broken the Law prove it If not why art thou Executioner without Tryal or desert 24. Now Annas had sent him bound unto Caiaphas the high Priest 25. And Simon Peter stood and warmed himself They said therefore unto him Art not thou also one of his disciples He denied it and said I am not 26. One of the servants of the high Priest being his kinsman whose ear Peter cut off saith Did not I see thee in the garden with him 27. Peter then denied again and immediately the Cock crew 24 25 c. All this was done in Caiphas house whither Annas had sent Christ bound There Peter then denied Christ Though one denyal be here omitted 28. Then led they Jesus from Caiaphas unto the hall of Judgment And it was Early and they themselves went not into the Judgement-hall lest they should be defiled but that they might eat the Passover 28. Note Thus That Hypocrite Priests make Conscience of a Ceremony while they are shedding holy Blood 29. Pilate then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactour we would not have delivered him up unto thee 29 30. Note The wicked Priests expected that Pilate should have taken their bare word against Christ to Condemns him 31. Then said Pilate unto them Take ye him and judge him according to your Law The Jews therefore said unto him It is not lawful for us to put any man to death 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die 31 32. If he must be Condemned upon your bare word be you the Judges of him by your own Law For the Rommans use not to Condemn men so unjustly Note The Romans having Conquered the Jews allowed them the use of their Law for lesser punishments but not for death though some think otherwise Crucifying was the Roman punishment 33. Then Pilate entred into the judgment-hall again and called Jesus and said unto him Art thou the king of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me 34. I perceive thy question implyeth accusation Who is the Accuser Is it thy self or any other 35. Pilate answered Am I a Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done 35. I am no Jew nor Judge of your Prophesies pretences and quarrels It is thy own Nation and those that should best understand the matters of it even the High Priest that have delivered thee to me How hast thou offended them 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence 36. I know it is as the Usurper of the Crown against Caesar that they intend to accuse me But of that they have no just cause For it is no Earthly Kingdome that I claim nor do I raise Men to fight for me as I should do if I claimed an Earthly Kingdom 37. Pilate therefore said unto him Art thou a king then Jesus answered Thou sayest that I am a king To this end was I born and for this cause came I into the world that I should bear witness unto the truth every one that is of the truth heareth my voice 38. Pilate saith unto him What is truth 37. And art thou a King indeed Jesus answered I am a King though I claim no mans Crown it was to this end that I was born and came into the World that the Truth might Reign and that I might Reign in the Minds of Men by the Light of Truth And every one that is thus enlightned to obey the Truth obeyeth me Pilate said in disdain what is that Truth which thou pretendest to be thy Reign And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all 38. I find not that he breaketh any of our Laws by any capital Crime 39. But ye have a custom that I should release unto you one at the passover will ye therefore that I release unto you the king of the Jews 40. Then cried they all again saying Not this man But Barabbas Now Barabbas was a robber 39. Note Pilate derided Christ
Law or against Caesar who had taken from them the power of putting offenders to death which the Law gave them 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not 6. Beza taketh this Writing on the ground to be improbable and part of the Apocryphal story If it was otherwise it signified but a discerning of their snare and a putting off the answer by a seeming neglect or disregard 7. So when they continued asking him he lift up himself and said unto them he that is without sin among you let him first cast a stone at her 7. N. Thus he evadeth the snare of their question as not belonging to him to judg 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even to the last and Jesus was left alone and the woman standing in the midst 8.9 N. It is so improbable that Christ should be left alone in the Temple that this increaseth Beza's suspition that it is Apocryphal But if it be true it meaneth that those went away who came to accuse the woman and left him with his auditors and the woman 10. When Jesus had lift up himself and saw none but the woman he said to her where are those thine accusers Hath no man condemned thee 11. She said No man Lord And Jesus said to her neither do I condemn thee go and sin no more 10.11 N. Those that hence take encouragement to connive at adultery must note 1. That the text it self is of uncertain authority 2. If it were certain it signifieth not that Christ would have adultery unpâ—pnished but that he disclaimed the office of a Judg in matters of corporal punishment as being no Magistrate 12. Then spake Jesus again to them saying I am the light of the World he that followeth me shall not walk in darkness but shall have the light of life 12. N. Here begins the certain Text q. d. I am that Teacher sent from God who shew all my followers that light that quickneth and leadeth to everlasting life and others live and walk in darkness 13. The Pharisees therefore said to him Thou bearest record of thy self thy record is not true 14. Jesus answered and said to them though I bear record of my self yet my record is true for I know whence I came and whither I go but ye cannot tell whence I come and whither I go 13.14 Thy own testimony of thy self is not credible Jesus said Even my testimony of my self is true and credible because I know what I say and whence I come c. But your denial of it is not credible because you know not whence I come c. but speak against what you know not 15. Ye judg after the flesh I judg no man 16. And if I judg my judgment is true for I am not alone but I and the Father that sent me 15.16 You see no further than my fleshly part and originals I do not so rashly judg of any But yet my judgment is true and credible for you have not my bare word but therewith the works of the power of my Father that sent me and his attestation 17. It is also written in your Law that the testimony of two men is true 18. I am one that bear witness of my self and the Father that sent me beareth witness of me 17.18 Your Law alloweth two Witnesses to be credible I am one who may be allowed to witness about other mens interest that I am sent by the Father to save lost sinners and the Father is the other whose Voice and Works bear witness of me 19. Then said they to him Where is thy Father Jesus answered ye neither know me nor my father If you had known me ye would have known my father also 19. Where is thy Father Is not Joseph thy father He said you know neither Me nor my Father Had you by my Doctrine and Works known Me and my Office I should have taught you to know my Father 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come 20. N. Till Gods appointed time of trial and suffering among the fiercest enemies there is safety 21. Then said Jesus again unto them I go my way and ye shall seek me and shall die in your sins Whither I go ye cannot come 21. I came to you as a Saviour and ye reject me and I will accordingly depart from you and your sin shall bring destruction on you and I will send the Gospel to the Gentiles and will ascend to Heaven whence your sin will exclude you 22. Then said the Jews Will he kill himself because he saith Wither I go ye cannot come 23. And he said unto them ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sins For if ye believe not that I am he ye shall die in your sins 22. Ye are of this lower World I am of above and thither I go And if you believe not that I am the Christ your Nation shall be destroyed for rejecting me and you shall die unpardoned in your sin 25. Then said they unto him Who art thou And Jesus saith unto them even the same that I laid unto you from the beginning 26. I have many things to say and to judge of you but he that sent me is true and I speak to the world those things which I have heard of him 25. Even the Messiah as I have always told you I have much to say against your Infidelity but I will now only appeal to my Fathers testimony whose words I speak 27. They understood not that he spake to them of the Father 27. N. Gross ignorance is the parent and nurse of unbelief 28. Then said Jesus unto them when ye have lift up the son of man then shall ye know that I am he and that I do nothing of my self but as my Father hath taught me I speak these things 28. When ye have crucified me then I shall convince many of you by fuller evidence that I am the Christ and the rest shall feel it to their destruction and these my words shall be confirmed 29. And he that sent me is with me the Father hath not left me alone for I do always those things which please him 29. My Father that sent me never deserteth me for I do but fulfil his will and do what he appointed me 30. And as he spake these words many believed on him 31. Then said Jesus to those Jews which believed on him if ye continue in my word then are you my Disciples indeed 32. And ye shall know the truth and the truth shall make
he himself would depart shortly thither 5. Let them therefore said he which among you are able go down with me and accuse this man if there be any wickedness in him 6. And when he had tarried among them more then ten days he went down unto Cesarea and the next day sitting in the Judgment-seat commanded Paul to be brought 4. After ten days he went down and they with him 7. And when he was come the Jews which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answered for himself Neither against the law of the Jews neither against the Temple nor yet against Cesar have I offended any thing at all 7. The Diabolists did pretend that he broke their Law profaned their Holy Temple and disturbed the peace as a seditious breaker of Caesar's Law All which he denyed and they could not prove Note It s strange that the Devil had not attained to what he hath done in this age to enable them to prove any thing by perjured Witnesses 9. But Festus willing to do the Jews a pleasure answered Paul and said Wilt thou go up to Jerusalem and there be judged of these things before me 9. The pleasing of the Priests and Multitude being more of the Rulers carnal Interest than doing Justice for one poor Man he would thus have sacrificed him to them 10. Then said Paul I stand at Cesars Judgment-seat where I ought to be judged to the Jews have I done no wrong as thou very well knowest 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliever me unto them I appeal unto Cesar 10. Note Having the Roman priviledges he might appeal to the Roman Laws which then had not condemned Christianity But doubtless the Jews would call this Hethenish for him to choose rather to be saved by Heathens than to be murdered by Jews As at this day he that had rather be saved from murder by a Mahometan than Murdered or Tormented by a Papist shall be said to be for Mahometism And here let them that grudge at Christ for requiring us to deny our lives for him and for the Heavenly reward consider that even Church-Tyrants require as much and that for nothing without any such reward If under their Inquisitions or other persecutions Men do but as every living Creature will do strive to escape their malice and to live and do not die without any reluctancy they call them Rebells yea if they do but groan and complain it goeth for Sedition to feel when they are hurt when it is the holy Church that doth it Christ doth not thus condemn sense and natural Love of Life in his hardest laws of self-denyal 12. Then Festus when he had conferred with the Council answered Hast thou appealed unto Cesar unto Cesar shalt thou go 12. Note They might have constrained him to be judged there but God over ruled it to spread abroad the Gospel 13. And after certain days King Agrippa and Bernice came unto Cesarea to salute Festus 14. And when they had been there many days Festus declared Pauls cause unto the King saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the cheif priests and the Elders of the Jews informed me desiring to have Judgment against him 13. Note This Agrippa was the Son of that Herod that was eaten to death by Worms and Bernice was his Sister the Wife of Polemon King of Cilicia who left her Husband and lived with his Brother 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused have the accusers face to face and have licence to answer for himself concerning the crime laid against him 16. The Jewish Religious Tyrants had overcome and cast off this Law of Nature which the Heathens kept 17. Therefore when they were come hither without any delay on the morrow I sat on the Judgment-seat and I commanded the man to be brought forth 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive 17 19. Note These things he made light of as not understanding them 20. And because I doubted of such manner of questions I asked him whether he would go to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him to Caesar 20. I would have had him tryed by the Jews who understood their own Law c. 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great pomp and was entred into the place of hearing with the cheif Captains and Principal men of the city at Festus commandment Paul was brought forth 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jews have dealt with me both at Jerusalem and also here crying that he ought not to live any longer 24. Note The lives of Gods best Servants are a grief to the Malignants 25. But when I found that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him 25. Note what an odious scandal did these Priests cast on Gods Law to make it seem worse then Heathens Laws 26. Of whom I have no certain thing to write unto my Lord. Wherefore I have brought him forth before you and specially before thee O King Agrippa that after examination had I might have somewhat to write 27. For it seemeth to me unreasonable to send a prisoner and not with all to signifie the crimes laid against him 26. Note Justice is a part of the Law of Nature known to all CHAP. XXVI THen Agrippa said unto Paul Thou art permitted to spake for thy self Then Paul stretched forth the hand and answered for himself 1. Note It was the custome by the motion of the hand to give notice when one was beginning to speak to procure silent audience 2. I think my self happy King Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jews 3. Especially because I know thee to be expert in all customs and questions which are among the Jews wherefore I beseech thee to hear me patiently 2. It s a great favour for Great men so much as to hear an innocent good Man speak for himself 4. My manner of life from
that it was neither Peter nor Paul Circumstances have perswaded me that Christianity came first into England by Christian Soldiers that were in the Roman Army such as built the Church called St. Martins near Canturbury which Beda mentioneth And it is more probable that such as Cornelius being Converted in Judea and having their dependance on Rome and business there were like to be the first introducers of of Christianity there As such were in Helvetia 16. And vvhen vve came to Rome the centurion delivered the prisoners to the captain of the guard but Paul was suffered to dwell by himself with a souldier that kept him 16. One Soldier was his Guard 17. And it came to pass that after three days Paul called the chief of the Jevvs togeâ—her And vvhen they vvere come together he said unto them Men and brethren though I have committed nothing against the people or customs of our fathers yet vvas I delivered prisoner from Jerusalem into the hands of the Romans 18. Who vvhen they had examined me vvould have let me go because there was no cause of death In me 19. But vvhen the Jevvs spake against it I was constrained to appeal unto Cesat not that I have ought to accuse my nation of 17. Note Though Paul Preached against the Gentiles subjection to Moses Law yet to the Jews he only spake against the imposing it as necessary on others and against its justifying Power without Christ 19. I appealed in my own necessary Defence and not as an Accuser of the Jews 20. For this cause therefore have I called for you to see you and to speak vvith you because that for the hope of Israel I am bound vvith this chain 20. It is for Preaching that Messiah who hath long been expected and prayed for as the Hope of Israel that I am come hither a Prisoner in this Chain 21. And they said unto him We neither received letters out of Judea concerning thee neither any of the brethren that came shevved or spake any harm of thee 22. But vve desire to hear of thee vvhat thou thinkest for as concerning this sect vve knovv that every vvhere it is spoken against 21. We have had no Accusation of thee but that we may be able to judge of thee we would hear thee our selves what it is that thou holdest and teachest For Christians are every where spoken aganist as an evil Sect. Note He that would know how far to regard common fame against any man or party must know what sort of people they be that report it whether Men of truth sobriety and conscience or debaucht ungodly malignant sâ—oundrils And by what motives they are set on work whether by Gods word and will or by Carnal interests and flattery of Great and ungodly Worldlings or enmity to Holy Doctrine and Practice And what Eviedence they give to prove their Accusations 23. And vvhen they had appointed him a day there came many to him into his lodging to whom he expounded and testified the kingdom of God perswading them concerning Jesus both out of the law of Moses and out of the prophets from morning till evening 23. He proved to them out of the Law and Prophets that Christ was the Messiah whose Kingdom is spiritual and is now begun as foretold upon his Resurrection and Ascension and gathering an Universal Church by the Miracles Gifts and Grace of the Holy Ghost 24. And some believed the things vvhich vvere spoken and some believed not 25. And vvhen they agreed not among themselves they departed after that Paul had spoken one word Well spake the Holy Ghost by Esaias the prophet unto our fathers 26. Saying Go unto this people and say Hearing ye shall hear and shall not understand and seeing ye shall see and not perceive 27. For the heart of this people is vvaxed gross and their ears are dull of hearing and their eyes have they closed lest they should see vvith their eyes and hear with their ears and understand vvith their heart and should be converted and I should heal them 26. You verifie the words of the Prophets being like your fore fathers of whom Isaiah saith that though they have their Natural faculties of seeing hearing and understanding yet they have willfully so indisposed and corrupted them that as to the knowledge and obedience of God they are as if they had neither Eyes Ears or Understanding from whence it is that my resisted and rejected Grace doth not Convert and heal them 28. Be it knovvn therefore unto you that the salvation of God is sent unto the Gentiles and that they vvill hear it 28. Be it known to you that the Christ whom you reject shall be Preached to the Gentiles and they will believe in him and receive him for their Saviour And Christ will set up among them the Catholick Church and Kingdom of God which you reject and shall therefore be none of yours that boasted in your expectations of it 29. And vvhen he had said these vvords the Jevvs departed and had great reasonings among themselves 29. Note But so many of them believed both at Rome Jerusalem and many Countrys as were a considerable part of the Christian Church at that time And within four hundred years Christianity was the professed National Religion in Judea 30. And Paul dvvelt tvvo vvhole years in his own hired house and received all that came in unto him 31. Preaching the kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him 30. And Paul was so free a Prisoner that he was allowed to live in his own hired house and there for two years received all how many soever great or small who came to him Preaching even in Imperious Rome the Kingdom of God as Ruling Souls to Salvation by the Redeemer Teaching all the Doctrines and Practices of Christianity the History of Christ his Person Office Acts Grace and Glory and this with all boldness and freedom NO MAN FORBIDDING HIM silencing him or condemning them for Conventicles or any way hindring him even in Proud Powerful Heathen Rome When the Religious Jewish Priests and Rulers hunted Christs Ministers as Blood-hounds forbidding them to Preach to the Gentiles that they might be saved and so wrath is come upon them to the uttermost as it will in due time on all that imitate them Note 1. What Paul Preached not vain jangling or envious railing but the Kingdom of God and the things concerning Jesus Christ and Salvation 2. Where In Rome and in his own hired house 3. To whom To all that come to him 4. How long Two years at that time 5. How with all confidence openness and boldness 6. How tolerated No man Emperour or Senate or inferior Officer Soldiers or Magistrates Priests or People hindering or forbidding him in the Capital Heathen City of the World which yet was devoted to Idolatry and capvated the Church of God both Jews and Gentiles But had Paul Preached immorality Rebellion
of peace have they not known 18. There is no fear of God before their eyes 10 11 12 13 14 15 16 17 18. David truly describeth the state of Corrupted Nature and of all Men till Grace restrain or change them in Psal 14. and 53 c. that There is not one of them that are Righteous Men They understand not practically the matters of True Wisdom and chief concerns but are a blind and sottish Generation and therefore they seek not seriously to know God or to please him and enjoy his love They are turned from the way of truth and obedience and happiness They are all but hurtful or unprofitable in the World and none of them that set themselves to a Life that may do good to themselves or others or to please God They are so like Satan who seeketh whom he may devour that their Throat is like an open Sepulchre greedily gaping to devour the Just and Godly their Tongues serve the Father of lies in slandering Gods Truth and Servants and their Words are like Adders Poyson that tends to do mischief and destroy the good and innocent Cursing and false deceitful words are the fruit of their Lips They are ready to shed the Blood of the Godly and Innocent The way of their Life is Destruction and Misery to the Faithful and to the Societies where they live and finally to themselves Nature and Custom may teach them to talk for Peace and Unity and Love But they do not and will not know the true Nature of them or the way by which they must be attained For they are not governed by the Law and Fear of God but by their Carnal deceived Wit and Worldly Interest which God condemneth 19. Now we know that what things soever the Law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God 19. All this is written in the Jews Law and therefore is spoken to and of the Jews as well as others for the Law speaketh to none but those that are Subjects and obliged by it So that neither Jew nor Gentile can be justified as innocent but all such self-justifiers will be confuted and all the World proved guilty of Sin and Punishment before God when he shall judge them 20. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin 20. By all this therefore it is clear that seeing all that are under Moses's Law are Sinners against the Law and none are innocent no Flesh shall be justified in Gods sight by that Law For as they are Sinners so it is the Law which notifieth their Sin and condemneth them for it 21. But now the righteousness of God without the law is manifested being witnessed by the law and the prophets 22. Even the righteousness of God which is by the faith of Jesus Christ unto all and upon all them that believe for there is no difference 21. But there is another way of Righteousness ordained of God for our Justification and the Glory of his Grace and Justice without the keeping of Moses's Law or being justified by it 22. Even the Righteousness prescribed by God and given by his Grace which is by the way of Faith in Christ even our believing trust in him and adhering to him and this is prescribed and given to and found in all true Believers without difference 23. For all have sinned and come short of the glory of God 24. Being justified freely by his grace through the redemption that is in Jesus Christ 23 24. For all Men are Sinners and therefore have come short of obtaining the Glory which God had appointed to the Innocent that never brake his Law and cannot be saved or justified by the Law which they have broken but must be justified by his free Grace forgiving their sin and giving and accepting their sincere Faith and Repentance through the Redemption of lost Sinners which Jesus Christ hath wrought for them and in them 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God 26. To declare I say at this time his righteousness that he might be just and the justifier of him which believeth in Jesus 25 26. Whom God hath by his unsearchable Counsel Decree and Ordination set forth to be the great Reconciler and Propitiation by the way and means of Faith in his blood as a Propitiatory Sacrifice and the Seal of his Truth and Love and this was as well as by justifying the Innocent to demonstrate that he is a Holy Just and Merciful God and no friend to sin but a loâ—er of Holiness and Truth in Pardoning to such Believers all their past Sins to which his forbearance and reprieve was a preparation I say to declare that he is as merciful so Just while he will have so precious a Sacrifice for Sin and by Pardon and Grace doth make and judge the Faithful Righteous which is it which is now fully declared by our preaching the Gospel 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith 27. Grace therefore must have the Glory of our Justification For who can boast that he hath it by Innocency because he deserved not death by Sin No this is utterly shut out By what Law Is it by the Law of Moses or any Law which justifieth Men because they sinned not against it nor deserved death No but by another Law even the Law of Faith which Grace hath brought us under which pardoneth and saveth true Penitent Believers 28. Therefore we conclude that a man is justified by faith without the deeds of the law 28. Therefore against the Jews and all self justiciaries we conclude that the Law of Moses much less the first Law of pure Innocency is so far from being necessary to the Gentiles for Justification and Salvation that no Man Jew or Gentile is otherwise justified by God but by his free Grace given through Jesus Christ to all true Believers who accept it as a free gift 29. Is he the God of the Jews only Is he not also of the Gentiles Yes of the Gentiles also 29. And how absurd is it to think that God is a God that is a merciful Governour to no more in the World than that little sorry People of the Jews Doth not his actual Mercies and his Government obliging all the World to the use of some means for Recovery Pardon and Salvation confute this and shew that he is the God and Merciful Governour also of the Gentiles 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith 30. It is the same God who will justifie Circumcised Believers and uncircumcised Believers by one and the same way Even by the way of Grace and
and so only to them then it was null to Abraham and it is of no effect to any 15. Becsuse the law worketh wrath for where no law is there is no transgression 15. Because as the Law is made to forbid and condemn Sin so it obligeth Sinners to undergo the Punishment which were no obligation were there no obliging Law And Abraham was not under Moses's Law and so transgressed it not 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the law but to that also which is of the saith of Abraham who is the father of us all 16. Therefore this great Promise and Blessing is made to Believers as such that it may be free and of meer Grace that so it may be sure and firm to all the Seed or Children of Promise not only to the Jews that had the Law and were the Natural Seed but to the Gentiles also who have Abraham's Faith and so are his Spiritual Seed who is the Father of all Believers 17. As it is written I have made thee a father of many nations before him whom he believed even God who quickeneth the dead and calleth those things which be not as though they were 17. As it is written I have made thee a Father of many Nations and not of the Israelitish Nation only So that though the Gentiles were not then called as now they are by the Gospel yet that God who promised this to Abraham when his Body and Sarah's were naturally past Generation and to Isaac when he was unborn and again when God demanded him as an Offering and thence as it were raised him from the dead that God I say did decree the calling of the Gentiles and spake of that in Promise which was long after to be done 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken So shall thy seed be 18. This was the meaning of Gods Promise to Abraham who against all natural probability trusted Gods Promise and believed and hoped that accordingly he should become the Father of many Nations And that as was promised his Seed should be as the Stars in Heaven 19. And being not weak in faith he considered not his own body now dead when he was an hundred years old nor yet the deadness of Sarah's womb 19. And his Faith was not weak and shaken with the consideration that his aged Body was almost dead and unfit for procreation or that Sarah's Womb was so also 20. He staggered not at the promise of God through unbelief but was strong in saith giving glory to God 21. And being fully perswaded that what he had promised he was able to perform 20 21. He was not staggered by unbelief unto a distrustful doubting but was strong in Faith whereby he gave God the Glory of his Power Wisdom Love and Truth being fully perswaded that though Nature shewed no probability of it in second Causes the Almighty God could perform all that he had promised 22. And therefore it was imputed to him for righteousness 22. And therefore this way of glorifying God by the trusting belief of his free Promise was so suitable to Gods Ends and Honour that he accepted it as Righteousness or a sufficient qualification of him that should partake of his free given Mercy though Abraham had no sinless innocency nor could say that he never deserved death 23. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead 23. And certainly God did not leave this on Record for Abraham's sake only as if there had been a Righteousness and right to Life which he only must have and belonged to no other and he must be justified by some odd way proper to himself 24. But this is written also for all us to tell us what Righteousness God requireth and accepteth to our Salvation and that if we believe with trust on his Power Truth and Mercy who raised up our Lord from the dead this Faith shall be imputed to us for Righteousness and we shall be saved by the Sacrifice Merits and Mediation of Christ though our Sins deserved death and neither the Law of Innocency or of Moses justifie us 25. Who was delivered for our offences and was raised again for our justification 25. Even our Faith in God by Christ and in him who for our Sins was made a Propitiatory Sacrifice to procure us free Forgiveness of them and was raised again to cause our Justification by uniting us to himself and pardoning our Sin and giving us his Spirit and right to Impunity and Salvation and justifâ—ifying this right and us as our Advocate and by his Sentence as our Judge CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ 1. Therefore I may conclude that being Constituted Accounted of God and judged Righteous by Faith we have Peace with and towards God as Reconciled and Adopted through our Lord Jesus Christ notwithstanding we are not justifiable as fulfillers of the Law 2. By whom we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God 2. By whose mediation it is that we came or had access by Faith into this blessed state of Grace and Gods Favour wherein we now are and greatly rejoyce in hope of the promised Glory of God 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad on our hearts by the holy Ghost which is given unto us 3 4 5. Yea more than so but also in all our tribulations which we undergo in the World for Christ and Righteousness we exult with glorying and joy knowing that this tribulation doth by exercise increase our Patience and being tryed our patient and constant suffering maketh us the more certain by experience that our Faith is sound and giveth us experience of Gods supporting Grace And this experience much confirmeth our hope of Gods acceptance and our Salvation which we should be apt to doubt of if our Faith and Gods Grace had not been thus tryed it being easie by self-flattery to think untryed Faith is better than it is And this confirmed hope will never leave us to shame by disappointment for it is accompanied and sealed by that special gift of the Holy Ghost which sheddeth abroad on our Hearts the effects and sense of the Love of God through Christ and so replenisheth us with Reflecting-love to God even as the Summer Rains and Sunshine moisten and warm the Earth and replenish it with pleasant Fruits 6. For when we were yet without strength
in due time Christ died for the ungodly 6. For when we were worthless helpless lost and miserable in the fittest season Christ died even for the ungodly guilty Sinners to recover them to God and save them 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. For among Men few or scarce any one would die for an Innocent Man though perhaps some few of rare Charity and self-denial would venture on death for a Man of eminent worth and goodness 8. But God commendeth his love toward us in that while we were yet sinners Christ died for us 8. But the love of God to us was so transcendently declared and magnified that while we were yet Sinners against his Law and him Christ died to reconcile and save us 2. Much more then being now justified by his blood we shall be saved from wrath through him 9. And if he loved us so far as to give his Son to die for us when we were meer guilty Sinners we may be sure that now he hath made and accepted us as Righteous pardoning all our Sin for the Sacrifice of the Blood of Christ he will certainly save us from Damnation 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if God reconciled us to himself by his Sons death when we were his Enemies doubtless he will save them that are now reconciled and pardoned Believers by the Intercession of him that liveth in Glory and is now our Head the Lord of Life by giving us his Spirit and justifying us at last and receiving us to himself in Glory He that loved his Enemies will not damn his beloved Children 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have received the atonement 11. And now moreover through this reconciliation by Christ which we have received upon our believing God is so far from being our terrifying avenging Judge that he is become our greatest glorying and joy he being our God and we his People and he being our Father and alsufficient Portion and Felicity 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. In all this we have notice of this great Mystery that as Adam was the Root or first cause of Mans Sin and Death and by that one Man sin entred into the World and death by Sin and so all being Sinners death passed upon all even Temporal death actually and Eternal death by the Sentence of the Violated Law as being our due 13. For until the law sin was in the world but sin is not imputed where there is no law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 13 14. For it is certain that Sin was in the World before Moses's Law even from Adam's fall And whereas that is no Sin nor imputed to Guilt and Punishment which is against no Law yet death reigning from Adam's fall till Moses and therefore all were under some Law Sin being so far imputed to them though they sinned not themselves as Adam did against an express particular command and penal threatning by supernatural Revelation from Heaven nor all that died e. g. Infants did actually and personally transgress Therefore it was from him as his vitiated guilty Seed that they derived Original Sin and by this vitious nature they at age sinned actually against that Law which they were under and by both were the Children of death so that we may compare Adam as the root of Sin and Death to all with Christ who is to all true Christians the root of Holiness and Life 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But the disparity must be noted For if the sin of one Man had such malignant power and pernicious efficacy as to procure the guilt and death of many we may be sure that the Grace and Mercy of God and the gift of that saving Grace which is from the Merits Intercession and Spirit of Christ shall be more effectual to the Life of many 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. And there is this further differences that Adam one Man by one sin brought the Sentence of Death on all the World which had not passed else upon us But it is many Sins of many Men which Christ doth deliver us from in the free gift of our Justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. For if one offence of one Man made all Men Subjects to Death by that one much more powerfully and effectually they which receive from one Redeemer abundance of Grace and the gift of Righteousness in the healing and pardoning of all their Sins shall certainly Reign in the purchased and promised life of Glory by that one Saviour Jesus Christ 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life 18. Therefore as by the offence of one the Sentance of Death was passed upon all his posterity so also by the Righteousness of one as the meritorious and procuring cause the free gift came on all Men for Justification and Life That is A free Gift is made and offered promiscuously to all on condition of believing suitable acceptance and actually justifieth all to Life who so believingly accept it and unthankfully reject it not 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. For as by one Adam's disobedience all Men as receiving their Nature from him are made guilty and corrupt and punishable as Sinners so by the procuring meritorious Obedience of one in performing all that was required of him as our Redeemer in perfect holiness of Soul and Life fulfilling the Law of Innocency and of Moses and the peculiar Law of Mediation being obedient to the Death on the Cross shall the many that by Faith receive him be constituted Righteous and so accounted and judged of God even reconciled pardoned adopted and made the Heirs of Life 20. Moreover the law entred that the offence might abound but where sin abounded grace did much more abound
form of doctrine which was delivered to you 17. But God be thanked for your change and deliverance that though you were formerly the Servants of sin you have obeyed not only Bodily but from the Heart that form of Christian Doctrine which was delivered to you and to which you did consent 18. Being then made free from sin you became the servants of righteousness 18. In your Conversion and Baptism you being delivered from the servitude and guilt of sin you then by consent and Covenant became Christs Servants for the way and works of Righteousness 19. I speak after the manner of men because of the infirmity of your flesh For as you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your membes servants to righteousness unto holiness 19. I use this familiar speech by similitude and allegory as fitted to your Capacity As you did formerly use your Bodies in uncleanness and iniquity as Servants of iniquity so now use your Bodies as Servants of Righteousness devoted to God and sanctified to obey him 20. For when ye were the Servants of sin ye were free from righteousness 20. For when you lived in the servitude of sin you were not the Servants of God and Righteousness you lived not a life of Holiness and obedience to God 21. What fruit had you then in those things whereof you are now ashamed For the end of those things is death 21. Review now those works and think what you got by them you are justly now ashamed of them and of their fruits For whatever sin seem in the committing misery and death is the end and fruit of it where Grace doth not recover and forgive 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life 22. But now having by conversion changed your Master and Life and being delivered from the slavery of sin and become the Servants of God the fruit is a life of Holiness here and hereafter at the end everlasting happiness 23. For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 23. For the service of sin is rewarded with death and this the Law obligeth the sinner to But the free gift of God through the Mediation of Christ is Eternal Life And this is it which in the Gospel Covenant is proclaimed and bestowed And do you not now see both how necessary it is to have a Saviour and a better Covenant and way of life than Moses's meer Law or Mans own meritorious Works and that our Gospel is so far from favouring sin that it declareth the only way to be delivered both from the guilt and power of it and to be made holy here and happy for ever CHAP. VII 1. KNow ye not brethren for I speak to them that know the law that the law hath power over a man as long as he liveth 1. I have used the similitudes of a dead Man and one raised from death and of a Servant and one set free and under another Master I will now add the similitude of a married Woman and a dead Husband You know who know the Law that the Law of Superiority which giveth one power over another obligeth only untill death 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth But if the husband be dead she is loosed from the law of the husband 2. The Law bindeth a Wife to be a Subject to her Husband till he die but then she is thereby no longer bound to him 3. So then if while her husband liveth she be married to another man she shall be called an adulteress But if her husband be dead she is free from that law so that she is no adulteress though she be married to another man 3. So that though she be an Adulteress who marrieth another while her Husband liveth yet when her Husband is dead she is free from that obligation and is no Adulteress for marrying with another 4. Wherefore my brethren ye also are become dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God 4. So death hath separated the Law and the believing Jews The Law being abrogated by the coming and Death and Grace of Christ is dead to you as you by Faith and Baptism are dead to it that so you should be married to him that caused this by his death and is raised from the dead and hath raised you from the death of sin and guilt and legal Condemnation to a new and holy life that regeneration may cause you to generate the holy fruit of Love and good Works and live hereafter unto God 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death 5. For when we were in our meer corrupted Nature and only under a forbidding and condemning Law without the Gospel and its Grace the Law did but irritate and shew our Carnal Lusts and cause our Guilt and Condemnation and did not either heal or pardon us 6. But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter 6. But now we are delivered from that Law and so from its manifold difficult impositions all which we could not fulfil and also from its curse of those that fulfil it not For it is abolished and bindeth us no more That now we may serve God with New Hearts and lives by the Spirit of Christ according to the Law of Grace and not Carnally in the bondage and terror of the old Law 7. What shall we say then Is the law sin God forbid Nay I had not known sin but by the law For I had not known lust except the law had said Thou shalt not covet 7. But think not by this that we infer that the Law is bad or culpable or the cause of sin Far be it from us so far am I from such a thought that I testifie that the Law is the forbidder and discoverer and condemner of sin For I had not known my Hearts inordinate desires or lusts to be so bad if the Law had not said Thou shalt not covet For corrupt Nature hardly discerneth the evil of its own inclination so be it it break not out into Act but is ready to think it is blameless because its Natural 8. But sin taking occasion by the commandment wrought in me all manner of concupiscence For without the law sin was dead 8. But my own Soul hath sinful inclinations and imperfections by original corruption and the evil habits increased by actual sin And by these I am so backward to good and prone to evil that a
Law of such a multitude of difficult positive Precepts and Prohibitions making me so much work and so hard is become morally impossible for me perfectly to fulfil Had I been only under the Law made to faln Adam and Noah and all Mankind a great number of Legal Positives and Ceremonials had never obliged me but this Law being made and all these things laid upon me which my corrupt Nature could not fulfil presently my badness and disability appeared in a great number of Acts which now became forbidden sin and in the omission of things commanded even as if you command ignorant weak and il-disposed Men a multitude of such particulars as none but the wise and well disposed will keep it will occasion them to be guilty of a multitude of sins which without those Canons or Laws would have been no sin so my sinful Nature made this Law of Works an occasion of my guilt of a multitude of actual sins which without the Law would have been no sin or not so culpable Besides that the prohibition stirred up my ill inclination and also that I sinned against more knowledge 9. For I was alive without the law once but when the commandment came sin revived and I died 9. For if you suppose me only under the Common Law made to Noah and all Mankind and the Promise made to him and to Abraham before the Law of Moses was made I had not then been under either that Sentence of a Temporal or an Eternal death which by Moses's Law are the wages of many sins not before forbidden But when I am under all those Laws which curse or cut off all that do not the numerous Tasks and Ceremonies there imposed I am then become a dead Man in Law and the Law and sin rise up in power against me and condemn me 10. And the commandment which was ordained unto life I found to be unto death 10. And the Commandment which promised life to them that keep it proved the occasion of death to me 11. For sin taking occasion by the commandment deceived me and by it slew me 11. For my sinful nature called out to so much duty and forbidden so many things being unable to do the duties and prone to the things forbidden by occasion of this Law became the guilty cause of many actual sins of omission and commission and as ill humours stirred by a purge oft rage the more so did the pravity of my nature and so I was made guilty of death 12. Wherefore the law is holy and the commandment holy and just and good 12. Wherefore I testifie that the Law is pure and holy and just and good God justly made it His Wisdom and Holiness shine forth in it If Men be bad and ill disposed God may justly give them such Laws as their badness is averse to keep And he had good and gracious ends in giving it He made it indeed very operous somewhat like the Law of Innocency to Adam though not that same but yet conjunct and subordinate to the Law and Promise of Grace which the Jews should have noted and used it accordingly 13. Was that then which is good made death to me God forbid But sin that it might appear sin working death in me by that which is good that sin by the commandment might become exceeding sinful 13. What then Is the Law guilty of my sin and death By no means But the inward pravity of my Soul which else would have been more latent unknown and not have brought forth so much actual sin and death did by the good Law of God appear in its proper evil nature and shew how pregnant it was of actual sin and how averse to full obedience and so by producing these actual sins appeared and became exceeding sinful 14. For we know that the law is spiritual but I am carnal sold under sin 14. For we all confess that the Law being Gods own Law is Divine Spiritual and Pure And the reason why I do not fulfil it and so cannot be justified by it is in my self who in my Corrupt Nature am Carnal and under a Moral necessity of sinning against it predominantly before Grace and in part after 15. For that which I do I allow not For what I would that do I not but what I hate that do I. 15. I may well call it a Captivity or a kind of necessity when my knowledge and unfeigned though imperfect willingness and desire and my hatred of the sin yet will not enable me to be so free from sin and fulfil the Law as to be justified by it much less will the uneffectual convictions and wishes of the unregenerate do this For though I do not in judgment approve my sin and I have a desire perfectly to fulfill the Law of God and I would be freed from all sin yet I attain not this perfection which I desire 16. If then I do that which I would not I consent to the law that it is good 16. Now if I did not justifie the Law as good I should not thus condemn my self for breaking it nor desire thus perfectly to keep it 17. Now then it is no more I that do it but sin that dwelleth in me 17. And because the Understanding and Will are the highest faculties and a Man is in Gods account what he truly would be therefore I may say that though it be my sin to have so inordinate a sensitive inclination and so imperfect a Mind and Will which should better rule it yet it is not such a sin as sheweth the predominant disposition of my Soul and denominateth the Man but is contrary to the resolved bent of my heart and life and therefore the Lord of Grace will not judge me according to that which is but my imperfection and which I more hate than love and would unfeignedly be rid of for it is no reigning sin that I confess 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not 18. For I know that so far as I have any corruption and carnality I am prone to evil and not to good For by the Grace of God I do truly desire perfection it self but I am not able to attain my desire and to be perfect in my obedience 19. For the good which I would I do not but the evil which I would not that I do 19. For my Nature being corrupt and my Will but imperfectly renewed though sincere I cannot be as good as I would be nor do all the good which I would do nor avoid all the evil which I would avoid and so cannot be sinless and perfectly obedient 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in me 20. Now seeing the main bent of my Mind and Will is for perfect obedience and against all sin and it is by the instigation
of the remnant of carnalitie that I am not sinless and free from all culpable infirmities God will not impute that to me which I hate and is contrary to the bent of my Heart and Life so much as that which I love and live for 21. I find then a law that when I would do good evil is present with me 21. I find then in my Carnal part an inclination which is as a contradicting Law which striveth so much against the Law of God that I oft sin contrary to my predominant Will and when I would be sinless and perfect yet I cannot 22 23. For I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 22 23. For I delight in the Law of God after the inward man which is the bent of my Mind and Will But my corrupt sensual inclination is like a contrary Law which warreth against my Judgment and Will and like a Captive I am brought by it under a necessity of sinning so far as that my obedience is imperfect and so unjustifiable by the Law of Works as in the unregenerate sin doth reign 24. O wretched man that I am who shall deliver me from the body of this death 24. So far am I then from being justified by this Law that while it calleth for more perfect obedience to its hard and numerous precepts than my sinful Soul can perform and so condemneth me it doth but shew me how bad and miserable I am and make me cry out O wretched Man who shall deliver me from this sinning deadly flesh 25. I thank God through Jesus Christ our Lord. So then with the mind I my self do serve the law of God but with the flesh the law of sin 25. But as I have told you of my misery by nature under the Law I will tell you of my remedy I rejoice in thankfulness to God that hath abrogated the Law and sanctified my nature by Jesus Christ And so I conclude that my renewed Mind and Will so desireth perfection that I would be sinless and keep all the Law which God shall impose and continue but my fleshly inclination maketh this sinless perfection too hard for my attainment and therefore I cannot be justified by so hard and rigorous a Law ANNOTATIONS THough Expositors are much disagreed whether St. Paul here describe a Man Unregenerate under the meer Law or an Imperfect Man how sincere soever yet no such Doctrinal Controversie dependeth on this Difference as the Ignorant and Contentious do imagine For they that think that he describeth the Case of a carnal Legallist or Jew suppose that he speaketh of their committing against knowledge and uneffectual wishes the reigning Sins called Mortal and live an ungodly Life and that It is not I but sin signifieth onely My superiour Faculties have some uneffectual reluctancy and are convinced that the Law is good And that by Captivity to the law of sin is meant a slavish Life of predominant Sensuality And doubtless such there are of whom all this is true And those that think that he speaketh of himself even in his Regenerate state and so of all Men do think that it is not a Life of Wickedness or Mortal Sin that he describeth nor a Captivity to it but unavoidable Imperfection called Venial Sin to the same sense as St. John saith If we say that we have no sin there is no truth in us And that It is not I but sin signifieth but that a Man shall be accounted and judged by God according to what is predominant in his Mind Will and Life And I most incline to this Exposition 1. Because the other seemeth forced which must not be received without necessity 2. Because the Apostle is not onely proving that the Law will not justifie an unregenerate legal Jew but that it will justifie no Man how good soever 3. And I do not believe that the unregenerate can truly say as he I delight in the law of God and to will is present with me and I my self in mind serve the law of God 4. Many Passages are plainly applicable to Paul in his Christian state CHAP. VIII 1. THere is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit 1. It is not then the Law that justifieth us But â—ath in Christ and all that are in him are acquit 〈◊〉 the curse and condemnation of the Law and also of the Law of Nature for their sin is pardoned and they are regenerate and live not now after the fleshly inclination or Law but under the Spiritual Law of Grace by a spiritual inclination wrought in them by the Holy Ghost which is given them by Christ 2. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. For the Covenant of Grace which giveth the Spirit and the Spirit so given me by Christ being not a killing but a quickening Law giving me internal and Spiritual Life and Title to Eternal life hath made me free from the Power and Rule of my Carnal Inclination and from the Obligation and Condemnation of Moses's Law 3. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. For when the meer Law could neither justifie nor Regenerate us because our fleshly pravity was uncapable hereof God sending his own Son in flesh like ours which is sinful though without sin as a Sacrifice for sin and example of perfect holiness thereby shewed his enmity to sin and began the holy enterprise of its destruction 4. That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit 4. That the true Righteousness which the Law was made to lead Men to might be found in us and the true ends of the Law obtained by us who live now by the Spiritual Principle and Rule and not by the Carnal Principle and Letter 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit 5. For the unregenerate who are under the Dominion of a Carnal Disposition though they may be under the terror of a threatning Law do still savour love and mind nothing so much as fleshly Interest and Pleasure But they whose Souls are renewed by the Holy Spirit and live by Faith on Spiritual Promises do mind love and seek most Spiritual welfare and felicity 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. For the true state of misery called Death in the Soul which is the way to everlasting misery consisteth in its being turned from the love
known that they may hear it 18. But I say Have they not heard Yes verily for their sound went out into all the earth and their words to the ends of the world 18. But is not the World excusable then in their sin for want of preaching I answer As God tells us Psal 19. That the visible Works of God do Preach him even his Power Wisdom and Goodness to all the World which will leave it without all just excuse See Rom. 1.20 21. So Christ sent his Apostles with a Commission to preach to all Nations and many Nations have already heard his Gospel 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you 19. But have not the Jews had notice of the Gospel when it was first preached to them and rejected by them The very conversion of the Gentiles receiving that Christ whom they rejected which is matter of envy to them shall leave them without excuse as Moses saith Deut. 32.21 I will provoke you to jealousie by c. 20. But Esaias is very bold and saith I was found of them that sought me not I was made manifest to them that asked not after me 21. But to Israel he saith All day long I have stretched forth my hands to a disobedient and gainsaying people 20 21. But Isaiah boldly and plainly foretells Gods calling the Gentiles by free Grace and seeking them that first sought not him and his rejecting the Jews as a People that after his long suffering did continue obstinately to reject his Word and Grace saying I was found of them that sought me not c. and All days long have I streched forth c. ANNOTATIONS 1. THe 12 13 14 and 15 Verses are controverted by Expositors as to the Question Whether they assert or deny the Salvation of any that hear not of Christ because on one side it it is said That ever doth call on the Name of the Lord shall be saved and the 19 th Psalm is cited which tell us how Gods Works do preach him to all the World c. And on the other side How shall they hear without a Preacher c. First We must not confound the doubt of the sense of this Text with the doubt of the Matter which is the Salvation of Men that hear not the Gospel As to the former I have said what I thought needful in the Paraphrase and leave it to the judgment of the Reader As to the Matter I think this much following may satisfie the sober 1. We must first know what Law of God such Men are under and then how far it justifieth them It is certain that the World once guilty of sin and death is not under the Law of Innocency which maketh Innocency the only Condition of Life now it is lost to all And it is certain that they are neither Lawless or shut up as Devils in despair but that they have duties and means of Repentance Recovery Mercy and Salvation imposed on them which they are bound to use for these ends in hope and they have much forfeited Mercy given to them all which proveth that God useth them not according to the Law of Innocency And it is certain that God made to all Mankind in fallen Adam and Noah a Law of Mercy and Grace and that when he proclaimed his name to Moses Exod. 34. The Lord gracious and merciful forgiving c. it was his Nature and his way of Governing of Mankind which he proclaimed And so that all the world is under a Law which offereth Pardon and Life on other terms than sinless Innocency 2. It is certain that the superadded Covenant of Peculiarity to the Jews or the preaching of the Gospel of Christ Incarnate to part of the world only repealed not any of the merciful Law or Terms before given to all the World Christ added more Mercy but took away none much less so much from most of the World He came not to condemn the World but to save 3. It is certain that all Men shall be judged according to the Law that they were under and obliged by and no other 4. It 's certain that the Apostles themselves though in a state of Grace believed not till Christ was risen that he must die a Sacrifice for sin rise from the dead ascend and intercede in Heaven send down the eminent gift of the Holy Ghost call the Gentiles gather a Catholick Church c. Therefore it was not all our Articles of Faith that were necessary before Christs coming but the belief of so much as was then revealed But 2. What others do that hear not of Christ in fact who repenteth believeth and is saved God is only fit to judge it belongeth not to us But we may say that the case of Melchizedeck Job and his Friends and many others prove that Grace and Salvation were not confined to the Jews And that Abraham thought that even Sodom had fifty Righteous Persons when it was worse than other places of the World And he that will well read Psal 19. Prov. 1. Acts 14. and 17. Rom. 1 and 2. may yet receive fuller satisfaction from God II. About Ministers Mission verse 15. It 's doubted whether we may hear any till we know that God sent them And it is the device of the Roman Clergy to puzzle the ignorant by objecting against the Mission and Ordination of Protestant Ministers to draw Men from hearing them as Ministers of Christ claiming to themselves the Peculiarity of Divine Commission and Authority as the only Church that have uninterrupted Succession of Canonical Ordination But as the Interruption of theirs is easily proved so it 's most certain that God hath not made it an antecedent necessary thing to the belief of his Gospel for all Men and Women to be first so well acquianted with History as to know what continuance or interruption there hath been in all Countreys of Canonical Ordination In short 1. A Lay-man is not to be heard that brings the Gospel 2. He that wanteth some Circumstances of Order necessary ordinarily to the right ordering of the Church may yet have all that is essential to the Ministry 3. He that hath just abilities and mutual consent of him and a Christian Flock that need him hath all that is essentially necessary 4. He that is ordained by Concordant Senior Pastors of that Church hath all that is necessary essentially to Ordination 5. He that seemeth to have such Qualifications or Ordination but hath not but is in possession upon deceiving probability is a Pastor to that Church so far that his Ministrations shall be valed to the People though not to justifie himself from the guilt of profane usurpation 6. The People that love their Souls must be more careful what Doctrine a Minister preacheth than what Ordination he hath 7. In divers cases the Magistrates Authority may serve without Ordination and in
epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart 3. For your Conversion openly proveth that you are as it were Christs own Epistle by our Ministry written by the quickning Spirit of the Living God and not with Ink not as Moses's Law on Tables of Stone but on your very Hearts And therefore as you are the Epistle or Testimony of the Work of Christ so of me as his Minister 4 5. And such trust have we through Christ to God-ward Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God 4 5. It is of God that I have this Confidence and Glorying Far be it from me to think that I have any such Sufficiency of my self to convert Souls but my Sufficiency and the Success is all of God 6. Who also hath made us able ministers of the new testament not of the letter but of the spirit for the letter killeth but the spirit giveth life 6. It is he that hath made me an able Minister of the New Covenant not a Preacher of the Law of Moses written in Stone but of the Gospel of Christ who sendeth us forth by his Spirit and giveth his Spirit by our Ministry For the Law of Moses curseth Sinners and sheweth them Sin and condemneth them But the Spirit of Christ doth quicken them and kill their Sin and lead them in the way of Life 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away 7. For if that Ministry of Moses which by consequence was of Death or of a Law that condemned but gave not the Spirit of Life written and engraven by God in Stones was accompanied with so great Glory that the Israelites could not endure to look Moses in the Face for the Glory of his Countenance which yet is now done away 8. How shall not the ministration of the spirit be rather glorious 8. Must not the more excellent Ministry of a durable Gospel by which God giveth Men his Spirit be more glorious though we the Ministers seem contemptible 9. For if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory 9. The different Covenants shew the different Glory of the Ministry For if Moses's Ministration of a condemning Law was Glory our Ministration of a justifying saving Gospel-Covenant must needs exceed his Ministry in true Glory 10. For even that which was made glorious had no glory in this respect by reason of the glory that excelleth 10. For as a greater Light maketh a lesser seem as none so the Mosaick Ministry of the Law had as it were no Glory being clouded by the Glory of the Gospel 11. For if that which is done away was glorious much more that which remaineth is glorious 11. For if the Law of Moses considered formally as such and given to the Jews to rule their Common-wealth and lead them to Christ which was to cease when the Gospel came to which it was a Schoolmaster was yet given in Glory much more is the Gospel which is to continue and its Ministration glorious 12. Seeing then that we have such hope we use great plainness of speech 12. Wonder not then that we speak boldly to you when we can shew such Authority 13. And not as Moses which put a vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished 13. We do not as Moses veil our Faces signifying that the Israelites could not well look to the true End and Meaning of their own Law which is Christ to whom by Types it pointed them nor see that it was to be abolished by his better Covenant as it now is We speak freely to you with open Face 14. But their minds were blinded for until this day remaineth the same vail untaken away in the reading of the old testament which vail is done away in Christ 14. But the Minds of the unbelieving Jews were blinded and to this day the Veil remaineth by this their Blindness so that they understand not the End and Design of the Old Testament when they read it Bâ—t it 's taken away by Christ to true Believers 15. But even unto this day when Moses is read the vail is upon their heart 15. Their Unbelief sheweth us that the Veil and Blindness is on them to this day 16. Nevertheless when it shall turn to the Lord the vail shall be taken away 16. But when they shall be converted to Christianity the Veil shall be taken away and they shall understand the Meaning and Tendency of the Law 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty 17. And as the Letter doth but point unto the Spirit without which it doth but kill so it is Christ who is that Spirit which is the Sum and End of the Letter and Types And where the Spirit of the Lord is there is Freedom and Power of Speech as well as Deliverance And therefore we use that Freedom with you 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. 18. And so all true Christians not veiled as the Jews but with open Face in the open Light though yet but as in a Glass behold the Glory of the Lord and by our Spiritual Renovation are changed into the Image of Christ from one Degree of Glory to another by the Spirit of the Lord who will perfect his Work ANNOTATIONS THe fear of favouring Antinomianism hath tempted some to pervert this Chapter about the abolishing of Moses's Law I know of no Man that hath written so much against the Antinomians as I have done nor with so much success in casting down their Libertine Errours in this Land And yet I abhor running into the contrary Extreme And therefore I say that it is evident to any unprejudiced considering Reason that Paul here affirmeth That the very Law written in Stone is abolished and done away To say It is only the Glory of the Burning Mount or of Moses Face that is done away is plainly contrary to Ver. 7 9 10 11 13. I will not tire the Reader with Arguments from so plain Words The Truth is this 1. The Law of Nature is not done away by Christ but made part of his own Law into whose Hands that and all things are given 2. The Ten Commandments except the Preface and a Word or two in the Second Commandment and the Determination of the Seventh Day in the Fourth Commandment are the Common Law of Nature 3. Christ also hath expresly made them his Law
Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children 25. For Hagar signifieth Mount Sinai in Arabia and prefigureth the present State of Jerusalem which is outwardly in bondage to the Romans and inwardly to their Law 26. But Jerusalem which is above is free which is the mother of us all 26. But the Jerusalem above in Heaven of which true Christians on Earth are Heirs and to which they belong by Promise Initiation and relative Union with Christ which is the Mother of us all that are Children of Promise the Gospel and Spirit coming from Heaven and our Inheritance being there is fully freed from all Bondage and so are we all initially in our Gospel-Liberty 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travailest not for the desolate hath moe children than she which hath an husband 27. For it 's written c. The Christian Church which before Christs coming was but in obscure Rudiments and after was but as a Grain of Mustardseed a little Flock shall become Catholick and be incomparably greater than was the Jewish Church Note That whereas many Expositors take Jerusalem which is above or Supernal to mean only the Church on Earth because it is caused by Grace and Revelation from Heaven and tendeth to it they causelesly give away a plain Text which proveth the Immortality of the Soul and its Felicity presently upon our Death As if Jerusalem above were but Jerusalem on Earth caused from above and so was Moses's Law and the old Jerusalem The Heavenly Society containeth the Spirits of the Just made perfect with the innumerable Company of Angels c. Heb. 12. To this we are joined in the Relation of Heirs When it is said That this shall come down with Christ at Judgment it implieth that it was with Christ in Heaven before and he hath promised that where he is there his Servants shall be also Joh. 12.26 And that some Expressions here signifie the Church on Earth is not against this for the Church on Earth is but the lower part of that in Heaven 28. Now we brethren as Isaac was are the children of promise 28. We are Children by Adoption and free Gift and of a freely-given Inheritance 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now 29. As Ishmael persecuted Isaac so now the Jews and Carnal Seed do persecute Christians the Spiritual Seed 30. Nevertheless what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman 30. But as the Scripture saith Cast out c. so the unbelieving Jews that trust to the Works of the Law for Life shall not inherit the saving Privileges of the Christian Church 31. So then brethren we are not children of the bond-woman but of the free 31. So then we that are the Children of Promise saved by Faith are not under the Bondage of the Law but delivered from Sin and Curse by Christ CHAP. V. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage 1. It is not a vain thing which Christ hath purchased for us undervalue not this Freedom and cast it not away but hold it fast and do not causelesly return to the Yoak of Jewish Bondage Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing 3. For I testifie again to every man that is circumcised that he is a debter to do the whole law 2 3. I Paul tell you That if you be crcumcised as these Men tell you must be Acts 15. that is as it binds you to Moses's Law as the Condition of Salvation you renounce the Deliverance purchased by Christ and so he will be no Saviour to you For to be so circumcised is to bind your selves under that whole Law and Covenant of Works Note That as Baptism Physically taken is but Washing and is not Baptism in the Moral sense which is a Sacramental Covenanting with Christ by that Figure just so the Physical Act of Circumcising is not Circumcision in the proper Moral sense but using it as a Covenanting Sign And as Abraham used it as a Seal of the Promise to him as a Believer it is in specie morali another thing from that used by the Carnal Jews as signing another Covenant For they used it as a Covenanting Sign that they would keep Moses's Law as the Condition of Life whereas they ought to have used it as a Seal of the Promise made to Abraham and his Seed and also to bind them sincerely to keep that Law as the Matter of their Obedience trusting to the Promise for Grace and Pardon So that Paul doth not say that the Abassines that are circumcised for other Ends or Timothy or such believing Jews as were circumcised only to win the Jews had no profit by Christ but only such as believed those that taught them Except you be circumcised and keep the Law of Moses you cannot be saved 4. Christ is become of no effect unto you whosoever of you are justified by the law ye are fallen from grace 4. What use is Christ of to you If you trust to your fulfilling the Law for Justification you renounce Justification by Grace and so are fallen from Christianity and the Covenant of Grace 5. For we through the Spirit wait for the hope of righteousness by faith 5. For the Spirit of Christ which is poured out on the Faithful causeth them to wait in hope of that Blessedness of which we are made Heirs by the Righteousness of Faith 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love 6. For in our State of Christianity as Subjects of Christs Kingdom a Man shall not be accepted and justified as circumcised or as uncircumcised though Circumcision as binding him to the Law of Works may undo him But the Qualification necessary to â—alvation is Faith working by Love that is such an effectual Belief of the future Heavenly Blessedness purchased and promised by Christ as causeth us to place our Trust and Hope on Gods Love and Christs Merits and Promise to attain it and in the sense hereof to love God and that Glory above all thiâ— World and our Neighbours sincerely as our selves 7. Ye did run well who did hinder you that ye should not obey the truth 7. You began your Race of Christianity well who hath stopped and perverted you from the Belief and Obedience of the Truth of the Gospel which you then received 8 9. This perswasion cometh not of him that calleth you A little leaven leaveneth the whole lump 8 9. This Judaizing was never taught you by me that first preached to you or by God But a few corrupted Men among
more meet to be a Compassionate Helper the Example the Teacher and the Trust of them that must follow him through temptations and by his Merit and Victory hath obtained power to deliver them CHAP. III. WHerefore holy brethren partakers of the heavenly calling consider the apostle and high priest of our profession Christ Jesus 2. Who was faithful to him that appointed him as also Moses was faithful in all his house 1. Wherefore you who are holy Brethren by Faith and Dedication given up to Christ and in him made partakers of that Calling from Heaven which maketh you Heirs of Heaven study and consider Jesus Christ the great Apostle sent of God to be the prime Preacher of the Gospel and the High Priest and chief Guide and Mediator to Godward of our Religion and Profession who faithfully did all that belonged to his undertaken Office in sacrificing himself for our sins and fulfilling all Righteousness and conquering Satan and Death and ascending to intercede for us in Glory and sending down the Holy Ghost and making and sealing the Law of Faith even as Moses in his time was faithful though with disparity of Honour and Work Christ in his own House by a more perfect Administration and Moses but as a Steward 3. For this man was counted worthy of more glory than Moses in as much as he who hath builded the house hath more honour than the house 3. For Christ is as much more honourable than Moses as the Maker and Master is than the House for Moses was but a Member of the Family but Christ the Maker and Master of it 4. For every house is builded by some man but he that built all things is God 4. All Families or Houses are founded by some man but he that built the Church is the same that built or made all things and that is God 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after 6. But Christ as a son over his own house 5 6. And Moses as a Servant was faithful for the Delivery and Confirmation of so much of God's Word as was to be spoken to the Jews by him but Christ as the Son and Heir and Master of the House as his own 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end 6. This House is the Church of which we are parts so be it we hold fast the confident Profession of our faith and the joy and glorying in our hopes of the promised Blessedness firm to the end 7. Wherefore as the holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wilderness 9. When your fathers tempted me proved me and saw my works forty years 10. Wherefore I was grieved with that generation and said They do always err in their hearts and they have not known my ways 11. So I sware in my wrath They shall not enter into my rest 7 8 9 10 11. But seeing he will take none to dwell with him in Glory but those that persevere hear and consider what the Holy Ghost said to and of the Israelites To day c. Neglect not his present Call and your present Day to the hardening of your hearts as your Fathers did in the Wilderness by which God's Justice was engaged against them as a People whose hearts were habituated to evil and have not the obedient knowledge of his Ways and Works and Will So that he sware in his just displeasure that that Generation should not enter into the promised Land 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God 12. Take warning by these Israelites and see that there be not in any of you an evil unsound heart that is prepared by secret Unbelief to depart in Tryal from the Living God 13. But exhort one another daily while it is called To day lest any of you be hardned through the deceitfulness of sin 13. To this end one means appointed by God for your perseverance is speedily and daily to exhort and stir up one another the Pastors in the Church and Assemblies and all in their Places and Converse And the rather because Sin of which you are in danger is a deceitful thing and they that revolt are made believe that it is but a receiving of the Truth or a necessary Self-saving and no forsaking of Christ or Truth or Godliness N. Qu. But what if Rulers forbid us to meet daily for such Exhortation Answ God commandeth you to do it in the manner and time that the End requireth and no man can dispense with his Law The Christians for three hundred years assembled when forbidden Qu. But what if Christian Rulers forbid it Ans Christians have more Obligation than Heathens to do good but no more Authority to do evil or null God's Laws Qu. But what if Violence or Prisons restrain us Ans God requireth not Impossibilities 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end 14. We are iâ—itially made partakers of Christ as our Saviour but if we will attain Salvation by him we must hold the subsisting faith or the confidence in which we have begun or which is our Principle firm to the end For Perseverance is made a Condition of the Promise of Salvation 15. Whilst it is said To day if ye will hear his voice harden not your hearts as in the provocation 16. For some when they had heard did provoke howbeit not all that came out of Egypt by Moses 15 16. The words tell us that some that heard after Deliverance from Egypt provoked God but it was not all 17. But with whom was he grieved forty years was it not with them that had sinned whose carcases fell in the wilderness 17. With whom was God so displeased as Grief here signifieth Nothing displeaseth him but sin It was with backsliding disobedient unthankful murmurers that would not rest in the Will and Word and Providence of God but must have their own carnal will fulfilled and so God in Justice killed them in the Wilderness after so many Miracles had led them many years towards the promised Land Take heed lest you follow them in the like sin to greater punishment for abusing greater mercies 18 19. And to whom sware he that they should not enter into his rest but to them that believed not So we see that they could not enter in because of unbelief 18 19. It was the sinning Unbelievers that he sware should not enter and it was because of their Unbelief that they could not enter Take heed therefore lest ye fall by Unbelief in Tryal for there is more required to our compleat Salvation than to our first part in Christ CHAP. IV. 1. LEt us therefore fear lest a
for us which thence he will bestow 13. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 13. If these be by Divine Institution effectual against corporal Legal uncleanness by a ceremonial Sanctification the figure of the spiritual 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God 14. Most certainly then shall the Blood of Christ who by the Eternal Spirit offered himself Soul and Body a spotless Sacrifice to God the Soveraign Righteous Judge to cleanse Soul and Conscience from the power and guilt of dead works which signifie a death in sin and tend to death for sin to serve the Living God who will accept us to an Everlasting Life Note By the Eternal Spirit by which Christ offered himself some Expositors understand Christ's Immortal Soul voluntarily resigning his Life 2. Others understand the Holy Ghost the Third Person in the Trinity by whom Christ is said to be conceived and to do his Miracles 3. Others understand his own Divine Nature as the Second Person It 's hard to be sure which is meant but it is of no great moment seeing it is certain that indeed he did it by all these three There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ which they think by Eternal Emanation cometh from the Deity united to it which they make a middle Third Nature in Christ and in which they suppose it is that as a Creature he is advanced above all Angels because they take Angels and Men to to be specie distinct and that if Humane Nature must be set above Angels in it self it must thereby change its species and be no more humane But to be wise to sobriety in such Mysteries is safe and not to presume 15. And for this cause he is the mediatour of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance 15. And for this cause Christ became Mediator between God and Man to procure seal and promulgate the New Covenant or Law of Grace that his death doing that which no other Sacrifice could do in expiation of the Jews sins committed under the Mosaical Covenant as well as of the rest of the World they which are by his call made sound Believers might by promise be secured of the Eternal Inheritance and possessed of it in due time 16. For where a testament is there must also of necessity be the death of the testatour 17. For a testament is of force after men are dead otherwise it is of no strength at all whilest the testatour liveth 16 17. And Christ being by his Sponsion to be a Sacrifice his Donation doth presuppose his Purchase and thence his Covenant hath also the nature of a Testament which supposeth the death of the Testator and is not of efficacy till then to give full right to what he bequeatheth Note That the eminent Evangelical Kingdom of the Mediator in its last full Edition called the Kingdom of Christ and of Heaven distinct from the obscure state of Promise before Christ's Incarnation began at Christ's Resurrection Ascension and sending of the eminent Gift of the Holy Ghost and was but as an Embrio before 18. Whereupon neither the first testament was dedicated without bloud 18. Therefore the first as figurative of the second was consecrated and sealed in blood 19. For when Moses had spoken every precept to all the people according to the law he took the bloud of calves and of goats with water and scarlet wool and hyssop and sprinkled both the Book and all the people 20. Saying This is the bloud of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with bloud both the tabernacle and all the vessels of the ministry 22. And almost all things are by the law purged with bloud and without shedding of bloud is no remission 19 20 21 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ 2. The Custom of sacrificing from the Fall must arise from Divine Institution and not without it from natural Invention as some now affirm And no doubt but it is propagated among all Idolaters through the World 1. By Tradition from Adam 2. Corrupted by Devils who would be worshipped as God and to that end promote the imitation of God 3. The Papists sprinkling of Holy Water is such another corrupt imitation setting up their Ceremony instead of Gods which Christ abolished 23. It was therefore necessary that the patterns in things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these 23. These Ceremonies being ordained to prefigure and notifie things that are in Heaven and belong to Heaven it was meet that such blood should be the purifying Ceremony But the heavenly things themselves must be purchased and the Souls fitted for it purified and the Covenant consecrated by a more precious Sacrifice even the blood of the Lamb of God who taketh away the sins of the World 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 24. For it was not to officiate in a Tabernacle made by man that Christ became our High Priest but though his Sacrifice was offered on Earth it was to officiate by continued Intercession for us in the Heavens in the presence of God's Glory of which the other was but a Type 25. Nor yet that he should offer himself often as the high priest entreth into the holy place every year with blood of others 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 25 26. Note 1. Christ's once offering was sufficient It may oft be commemorated but only once done 2. It is unspeakable joy to Believers that Christ is for us as our High Priest entred into Heaven For he hath promised that we shall be with him where he is And where else now should we desire to be 3. The days of Christ here were the declining latter part of the World called the end as fifty or sixty years old is the end that is the latter part of man's Life How near then is it now to an end 1684 after 27 28. And as it is appointed unto men once to die but after this the Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation 27 28. And as it is with the common state of
cruel Persecutors under all tryals and sufferings hold fast both our Hope and Faith and the open profession of it For he is faithful who hath promised us the endless felicity which will pay for all and exceed all our expectations 24. And let us consider one another to provoke unto love and to good works 24. Let none of us live meerly to our selves but set our selves with studious diligence to promote the Sanctity and Salvation of each other which is not done by vain janglings and faction but by provoking one another to love and to good works and each to be a common blessing in his place by profiting others 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching 25. Not forsaking either the more full Church-Assemblies or any Christian Converse and Communion by which ye may excite and edifie one another as some do out of cowardly fear of suffering and some through selfishness and want of brotherly love and through coldness in Religion And the more resolved should you be in this because the time of suffering is short and the day of your deliverance draws on and cannot be far off Note Qu. 1. What if the Rulers forbid Church-Assemblies or at least inferiour edifying Converse Ans So they did for three hundred years when yet Christians used it by command from Christ And Christian Princes as is said heretofore must do more good but are not authorized to do more mischief and forbid good than Heathens But yet though we may not statedly forbear the duties of Piety and Charity no more than Daniel did praying or the old Christians preaching and meeting when we can perform them 1. We may forbear this or that particular meeting or action when it would do more hurt than good 2. And when imprisonment or banishment make it impossible it can be no duty Qu. 2. Who be they that must exhort one another Ans Not every one that hath a proud self-conceit or masterly talkative disease may needlesly gather Assemblies to ease his stomach on pretence of duty But the truly qualified and called Pastors must exhort in Church-Assemblies by Office and occasionally such other well qualified men as he shall there call forth or allow And in inferiour occasional Converse or Meetings such qualified persons as have best ability and opportunities to do good Even as Overseers by Office relieve the poor but every man that can must do it in charity And as the Physician by calling must heal the sick and wounded but any in charity may offer such help as others need and he is able not usurping the Function of the Physician 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins 27. But a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries 26 27. And the dreadful case of Apostates must deter you For if you wilfully forsake Christ and Christianity after you have received the knowledge of the truth of it by the Spirit all those miraculous Evidences by which it hath prevailed hitherto you must never look for another Saviour nor that Christ should come again to be sacrificed for you Reject him now and nothing remaineth but a dreadful expectation of his Vindictive Judgment when his Enemies that refused his Reign shall be brought forth to destruction Luke 19.27 Note Of this see before on chap. 6. what this sin is 28. He that despised Moses law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace 28 29. Capital presumptuous sins and contempt were punished by death by Moses Law And as Christ bringeth greater mercy the contempt of him deserveth far greater punishment when men by renouncing Christianity tread under foot the Son of God by calling him a crucified Deceiver and count the Blood of the Covenant which was shed to sanctifie them and reconcile them to God which they professing to believe were joyned with the Saints to be the blood of a justly crucified Malefactor and a prophane thing and thus do despight also to the Spirit of Grace which is Christ's Witness on Earth and by the Testimony of whose miraculous and sanctifying Gifts they once professed to believe in Christ and receive his Doctrine and now they will reproach these Gifts and Testimonies of the Spirit as delusions and not of the Spirit of God Note The falseness of their Doctrine who say that the Gospel is a bare absolute Promise and no Law and hath no proper threatning of penalty 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people 31. It is a fearful thing to fall into the hands of the living God 30 31. Note Grace puts us not out of fear of danger 2. None so dreadful as a Vindictive God And 3. Apostates who reject Christ and his Salvation fall into the hands of God's terrible Justice 32. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions 33. Partly whilst ye were made a gazing stock both by reproaches and afflictions and partly whilst ye became companions of them that were so used 32 33. But remember what you have formerly suffered for Christ Will you lose all that Or cannot God strengthen you now when you should be grown stronger Remember how you endured to be made the common spectacle and scorn of men by your own sufferings for sufferers are usually disdained by the baser multitude and also by being the companions of those that suffered and openly owning them and bore part of their afflictions 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance 34. For I for one must bear you witness that in my bonds you did partake in my sufferings by compassion and also you took not only patiently but joyfully the loss and spoiling of your goods and bodily maintenance by the plunder and distreining of Persecutors And what made you do this but that you firmly believed yea knew by the witness in your selves attesting the Promises of Christ that you have as to right in Heaven a Treasure incomparably better than that which you lose and such as is endless and none can rob you of 35. Cast not away therefore your confidence which hath great recompence of reward 35. Do not then for nothing at last cast away the open bold owning of your Faith and Hope and with it all your Hope Labour and
into some sins that are to be punished with Bodily Death or â—hame Magistrates must put to death Murderers and other capital Offenders and when Magistrates do it not God will oft times do it without them himself as he did on Ananias and Sapphira and others In this case if one be to be executed by Justice or be under God's Justice that will put him to death you may pray for his Soul but you must not pray for his Life though he repent because it is against God's Law and the common Good And if you should pray for the Recovery of such a man in Sickness God hath not promised you to recover him No nor any of his own Children when their dying time is come 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not 18. We know that all that are born of God hate sin and overcome it in the course of their lives and live in no reigning sin which is predominant but only hated infirmities which consist with sincere predominant Faith Obedience and Repentance nor have any sin at all so far as they have the Divine Nature but they watchfully keep themselves from the prevalence of Satan's snares 19. And we know that we are of God and the whole world lieth in wickedness 19. And though Christ's Flocks here be less than the World we see by experience that we are of God guided by his Spirit obeying his Laws pleasing his Will living to him and hoping for his Glory and that the unconverted World is wholly set on wickedness and mischief so notorious is the difference between the faithful and the ungodly World which foretells the future difference 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life 20. In a word by all aforesaid we are certain of the truth of our Religion We are sure that the Son of God is come and Christ is he and by his Doctrine and Spirit hath enlightned us to know the true and only God and his Will and we are by faith and the Spirit planted into him who is the Truth even into Jesus Christ So that we are sure it is the true God that we believe and serve and the Gift and Title to Eternal Life that by Christ we do receive 21. Little children keep your selves from idols Amen 21. I speak to you in love as if you were my own Children but with care of you as to your weakness and what temptations the Idolatrous World assaults you with As Christ hath called you out of the World from Idolatry which you have renounced as you love God and your Saviour and your Souls hold close to Christ and return not to Idols nor partake of their Sacrifices nor seem to own them by Idolatrous Communion Amen The Second Epistle of JOHN the Apostle 't is most commonly thought but not certain 1. THe elder unto the elect lady and her children whom I love in the truth and not I only but also all they that have known the truth 2. For the truth's sake which dwelleth in us and shall be with us for ever 1 2. Note It seems this was some choice Woman that was a great support and helper to the Christians and eminent in Piety and stedfastness in the Faith Though some few groundlesly think that it was some Church that he calleth Lady 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love 3. Grace Mercy and Peace from God the Father and Christ the Son are the true unvaluable Blessings I wish you to confirm you in the two great parts of Religion Truth and Love 4. I rejoyced greatly that I found of thy children walking in truth as we have received a commandment from the Father 4. I greatly rejoyced that I found thy Children both holding fast the Christian Truth and living in the practice of it as the Father commanded us to preach and do 5. And now I beseech thee lady not as though I wrote a new commandment unto thee but that which we had from the beginning that we love one another 5. The sum of my writing to thee is not any Novelty but the old great Law of Christ Be sure that we keep up true Christian Love which Satan is an Enemy to 6. And this is love that we walk after his commandments This is the commandment that as ye have heard from the beginning ye should walk in it 6. And the Love in which we all must live is our Union and Concord in keeping his Commandments even the same Gospel which from the beginning was committed to us For both new and false Doctrines and a sinful life do break the Union and Peace of Christians 7. For many deceivers are entred into the world who confess not that Jesus Christ is come in the flesh This is deceiver and an antichrist 7 For there are many Hereticks now come to that deceiving pass that they deny Christ himself either his Godhead or Manhood or Office or Work yea his Incarnation as if his Body were but a Fantasm These are Deceivers and Antichrists 8. Look to your selves that we lose not those things which we have wrought but that we receive a full reward 8. Look to your selves with watchful care that no temptation draw you to back-slâ—de and you lose all your former belief and labour nor we our ministerial labour on you but hold on that you and we may attain that full Reward that we seek 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ he hath both the Father and the Son 9. As it was by the Doctrine of Christ that you were brought into your blessed Knowledge and Relation to the Father and the Son so if you fall from that Doctrine you will fall from God himself to whom by Christ you are reconciled But if you abide in Christ's Doctrine you will continue your Relation to the Father and the Son 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed 11. For he that biddeth him God speed is partaker of his evil deeds 10 11. As for those Hereticks and Apostates that deny the Gospel or any Essential Part of Christianity shew them no encouraging Countenance Familiarity or Communion otherwise you will be guilty as Partners in their sin 12. Having many things to write unto you I would not write with paper and ink but I trust to come unto you and speak face to face that our joy may be full 13. The children of thy elect sister greet thee Amen 12 13. Note 1. Presence maketh
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