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
or only such as Ebion Cerinthus and others that denyed somewhat of Christ's Being his Manhood or his Godhead or his real Suffering Or those that were for Moses's Law and held that Christ may be denyed with the Tongue in case of danger so that the heart deny him not pretending that God will have Mercy to our selves and not Sacrifice 24. Let that therefore abide in you which ye have heard from the beginning if that which ye have heard from the beginning shall remain in you ye also shall continue in the Son and in the Father 24. Hold fast the Doctrine which at the first ye received from us and turn not after Novelties and this will preserve you against Seduction and continue you in the Faith Relation and Love of the Son and Father 25. And this is the promise that he hath promised us even eternal life 25. And if you live by â—aith upon his Promises he will give you Eternal Life which he hath promised whatever you suffer or forsake here in the way 26. These things have I written unto you concerning them that seduce you 26. It is the seducing Hereticks who occasion my writing these Warnings to you 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him 27. But I hope I need no other Argument to confirm you in the Christian Faith against Seducers than that the Spirit of Christ which is his Witness Agent and Advocate hath through his Apostles Preaching and Imposition of Hands been given to you and among you His Miracles have sealed his Truth before your eyes and his illuminating and sanctifying Grace hath been given you if you be true Believers And I hope you will not deny the Holy Ghost As he is thus the Infallible Objective Evidence of Christ's Truth so is he in you an Efficient Illuminating Teacher and ready within you to plead Christ's Cause and teach you all necessary Truth Therefore you need not any man's Testimony and Teaching as those do that have no other but must take the Word of Man alone Use Christ's Ministers but in due Subordination to the Spirit and quench it not and he will keep you 28. And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming 28. Therefore Children waver not but fixedly abide in Christ and true Christianity that when he shal appear in Judgment we may see and meet him with joyful confidence and not with shame unto Condemnation as Apostates will Note 'T is wonder that he that expounds all this of Christ's coming to destroy Jerusalem by the Romans his Enemies should think that all the Christians to whom the Apostles wrote should then meet Christ or be so much comforted therein when most were like to die first and few living to be much the better for it And Christian Compassion would fill them with Grief as Paul had Rom. 9. and 11. and not make them like men of utter malice to take it for so great joy to have the Jews so murdered when Christ wept over them that foretold it and when the Romans were far more to persecute the Church near three hundred Years And this Exposition leaveth all the Christian World since to this day little more use of the abundance of Motives and Comforts of the New Testament than of the fulfilled Prophecies of the Old Do not Christ's and the Apostles words nearly concern us Or should the Church be moved to Constancy Patience and Comfort chiefly sixteen hundred Years after because a Million of Jews were killed then 29. If ye know that he is righteous ye know that every one that doth righteousness is born of him 29. And as ye believe that Christs is just and a Lover of Righteousness so all that sincerely live a righteous Life towards God and Man are new born by his Sanctifying Spirit to his Image and shall surely be received and owned by him CHAP. III. 1. BEhold what manner of love the Father hath bestowed upon us that we should be called the sons of God therefore the world knoweth us not because it knew him not 1. Let us therefore instead of forsaking Christ admire the wondrous Love of God to us that hath in Christ adopted us to be his Sons Indeed our Dignity is unknown to the unbelieving World for they knew not Christ to be the Son of God and how then should they know us 2. Beloved now are we the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is 2. And it is no wonder if our Condition be unknown to the unbelieving World for though we are already the Sons of God and have Right by Promise to future Glory our future Glory is yet unseen and what we shall be doth not appear to the World or to our own sight But we know by faith that when Christ appeareth we that are his Members shall in our several measures be made like our glorified Head in the Perfection both of Soul and Body and place and state of Blessedness For he hath promised that we shall be with him and therefore shall see him as he is and therefore be made capable of such a sight and glorious Communion 3. And every man that hath this hope in him purifieth himself even as he is pure 3. And knowing that without Holiness none can see God and that it is the Pure in heart that have the Promise of seeing him therefore all that have a true effectual Hope of seeing him will make it their chief care to purifie themselves that such Likeness to Christ may render them capable of such a blessed sight 4. Whosoever committeth sin transgresseth also the law for sin is the transgression of the law 5. And ye know that he was manifested to take away our sins and in him is no sin 4 5. For to sin is to transgress and break God's Law for that is the definition of Sin And ye know that Christ came in the Flesh to be a Sacrifice for Sin and to take it away and destroy it and never sinned himself and all this that he might vindicate God's Law and Holiness 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him 6. So far as any man is in him and is taught and ruled by him so far is he freed from all sin and all his true Members are delivered from the predominant love and practice of all known sin and are willing to know all that they may avoid it And he that would not know it and when he doth know it doth not hate it more than love it and so far forsake it as to conquer
And he said unto me Depart for I will send thee far hence unto the Gentiles 21. I have other work for thee to do elsewhere with more success 22. And they gave him audience unto this word and then lift up their voices and said Away with such a fellow from the earth for it is not fit that he should live 22. Note 1. Of how little credit is the judgment of blinded wicked Men of Gods Servants when they judge them unfit to live on earth it signifyeth no guilt in them but their own madness 23. And as they cried out and cast of their cloathes and threw dust into the air 24. The chief captain commanded him to be brought into the castle and bad that he should be examined by scourging that he might know wherefore they cryed so against him 23 24. Note What usage Gods Servants must look for in the world The Legalists rage as the Devills Bedlams and the Heathen judge who was just and preserved him yet would scourge him on presumption before he heard his cause but there is at hand a final judgment where all these Bedlams and Tyrants shall be cast 25. And as they bound him with thongs Paul said unto the centurion that stood by Is it lawful for you to scourge a man that is a Roman and uncondemned 25. As they prepared his Body to be scourged he said Is it not against your Law to scourge a Man uncondemned who is a Denizon of the Roman priviledges 26. When the centurion heard that he went and told the chief captain saying Take heed what thou doest for this man is a Roman 27. Then the chief captain came and said unto him Tell me art thou a Roman He said Yea. 28. And the chief captain answered with a great sum obtained I this freedom And Paul said But I was Free-Born 26. Art thou a Roman Denizon Note Tarsus was a City that was enfranchised with the Roman priviledges 29. Then straightway they departed from him which should have examined him and the chief captain also was afraid after he knew that he was a Roman and because he had bound him 29. Note The fear of Mans Laws hath more power with worldly Men than the fear of God 30. On the morrow because he would have known the certainty wherefore he was accused of the Jews he loosed him from his bands and commanded the chief priests and all their council to appear and brought Paul down and set him before them 30. He would hear him and them together CHAP. XXIII ANd Paul earnestly he holding the council said Men and brethren I have lived in all good conscience before God until this day 1. Quest Did Paul persecute with a good Conscience Ans He went according to his Conscience though in sinful ignorance 2. And the high priest Ananias commanded them that stood by him to smite him on the mouth 2. Note The usual Justice of proud Archpriests whose will is instead of reason and equity 3. Then said Paul unto him God shall smite thee thou whited wall for sittest thou to juge me after the law and commandest me to be smitten contrary to the law 4. And they that stood by said Revilest thou Gods high Priest 3. Note The gross injustice of the Archpriest is not blamed by them but Paul taken as criminal for reproving it 5. Then said Paul I wist not brethren that he was the high Priest For it is written Thou shalt not speak evil of the ruler of thy people 5. Note Some think that Paul confesseth himself guilty of rashness or passion But others rather think that he spake but Ironically Ananias being indeed no High Priest but an Usurper but yet it was not prudence for Paul openly to say so q. d. I knew not that he was the true High Priest for he was not and I confess it a Sin to revile Rulers for it is forbidden But it s no sin to vindicate innocency and declare the unrighteousness of Oppressours and Prophetically to foretel Gods Judgments against them Christ said more who never sinned and was made under the Law Rulers are not unreprovable 6. But when Paul perceived that the one part were Sadducees and the other Pharisees he cried out in the council Men and brethren I am a Pharisee the Son of a Pharisee of the hope and resurrection of the dead I am called in question 6. He took the advantage of their own differences to draw the Pharisees to favour him and to turn their opposition against each other He spake nothing but the Truth but he left out one half of the truth and so it was a sort of Equivocation which is a sepaking part of the truth concealing another part knowing that the hearer will thence misunderstand it This is a fault when we are obliged to declare the whole or when its injurious to the Hearers or to the Truth but by concealment to occasion other Mens error or deceit is not always a sin 7. And when he had so said there arose a dissension between the Pharisees and the Sadducees and the multitude was divided 8. For the Sadducees say that there is no resurrection neither angel nor spirit but the Pharisees confess both 8. How bad a State was the Jewish Church in when Men that believed no life but this had equal power with the rest in Priesthood and Government 2. What Hypocrites were these Pharisees that could thus embody with damnable Hereticks and yet could not endure Christians but silenced and murdered them like the Papists Prelates who can endure Jews and Atheists while they burn or silence Protestants 9. And there arose a great cry and the scribes that were of the Pharisees part arose and strove saying We find no evil in this man but if a spirit or an angel hath spoken to him let us not fight against God 9. Note See how partiality will change Mens Judgment according to the interest of a party or faction 10. And when there arose a great dissension the chief captain fearing lest Paul should have been pulled in pieces of them commanded the souldiers to go down and to take him by force from among them and to bring him into the castle 11. And the night following the Lord stood by him and said Be of good cheer Paul for as thou hast testified of me in Jerusalem so must thou bear witness also at Rome 11. Note Gods encouragements accompany his commands and faithful service 12. And when it was day certain of the Jews banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul 12. Note Seeing the Pharises now spake for him it seems all or most of these furious men were Sadducees who were then the strongest Party And even to this day those that believe no life to come are the most cruel Enemies of Believers And what should deter such from bloody Vows Conspiracies and Perjuries When yet only Devillish malice doth provoke them 13.
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
20. And Moses's Law which came in afterward was made to increase Mens obligation against Sin and more expresly and terribly forbid it that if the Jews would sin their Guilt and Punishment should be the greater as alas they did even to abundance But when guilt was increased and Sin by Mens abuse of the Law Grace did superabound being victorious against Sin and Guilt and the curse in all true Believers and extending to many more than Moses's Law did even to all the called Nations of the World 21. That as sin hath reigned unto death even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 21. That as Sin hath had its reign and sad effects in the Death and Miseries of the Sons of Adam even so shall Grace have its more victorious Dominion and Reign by the Meritorious Righteousness of Christ in making all his Members or Spiritual Off-spring Righteous by his Pardoning Adopting Sanctifying Mercy and bringing them to Eternal Life by the Power and Efficacy of Jesus their Redeemer CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. Perhaps some may gather from all this that we preach a Doctrine of Licentiousness and seeing Grace abounded where Sin abounded we infer that Men may continue in Sin that Grace may abound 2. God forbid How shall we that are dead to sin live any longer therein 2. Far be it from us so to think For though Christ came to save Sinners it was not to savour Sin but to destroy it and save Men from it And therefore as he died for Sin he causeth us to die to Sin and how then shall we live in it that are dead to it 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that when Men are Baptized they are by Vow Covenant and Profession listed into the belief of a Crucified Saviour who died for Sin to save us from it and do profess that Repentance by which we renounce it as dead to it for the time to come 4. Therefore we are buried with him by baptism into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Therefore in our Baptism we are dipped unde the Water as signifying our Covenant-profession that as he was buried for Sin we are dead and buried to Sin that as the glorious power of God raised him from the dead so we should rise up to live to him in newness and holiness of Life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For as we have Covenanted and Professed our belief in him and conformity to him as Dead so we have Covenanted and Professed and must practise our Conformity to his Resurrection or else it is not true Baptism and Christianity and Conformity to Christ 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing that as his Body was Crucified for Sin so we have herein Covenanted and Professed to be as to our old Dispositions and sinful Conversations as it were crucified with him that the Body of Sin that is our fleshly corrupt disposition and conversation might be destroyed that henceforth we should not serve Sin but be as dead to it 7. For he that is dead is freed from sin 7. For as a Dead Man is absolved from all servile Obligations to his Master so he that is by the Death of Sin conformed to the death of Christ is freed from the dominion of Sin 8. Now if we be dead with Christ we believe that we shall also live with him 8. And if we be indeed what we are by Baptismal Profession conformed thus to Christs Death we have cause to believe that we must and shall be conformed to his Resurrection and Life 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 9 10 11. For as we know that Christ being raised from the Dead dieth no more His Death for Sin was but once but he being risen liveth to God for ever so must you reckon that you are by Conversion from Sin to God once dead to Sin by Covenant Consent and Profession that you may ever after-live to God by the Mediation Spirit and Grace of Christ 12. Let not sin reign therefore in your mortal body that you should obey it in the lusts thereof Therefore unless you will renounce your Baptism and Christianity you must not let Sin reign in those bodies which as they die for sin so are professedly dead to sin Its lusts may tempt and trouble you but must not be obeyed 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness to God 13. Nor must you yield the Members of your Bodies as instruments of unrighteousness unto sin tho you should pretend that you keep your Hearts clean to God but give up your selves to the Government and Will of God as those that are risen and alive from your dead state of sin that you may live to him and so give up the Members of your Bodies as the Souls Instruments of Righteousness in serving God 14. For sin shall not have dominion over you for you are not under the law but under grace 14. For sin must not and shall not have dominion over you to rule you or condemn you for you are not under the Law which meerly forbade it and condemned the sinner but under Grace which mortifieth and forgiveth it 15. What then shall we sin because we are not under the law but under grace God forbid 15. What then shall we turn this Argument of our deliverance from sin to encourage us in sin and be the bolder to sin because we are not under the Law that condemneth sinners but under Grace that pardoneth them Far be it from us 16. Know ye not that to whom ye yield your selves servants to obey his servants you are to whom ye obey whether of sin unto death or of obedience unto righteousness 16. Know ye not that as your engagement to be Servants of Christ bindeth you to obey him so your obedience will shew whose Servants you are indeed whether you obey sin which is the way of death or obey Christ unto Righteousness and life 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that
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
on all Jews and Gentiles who are Believers and we might through Faith receive the promised Gift of the Holy Ghost as we have done 15. Brethren I speak after the manner of men Though it be but a mans covenant yet if it be confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were the promises made He saith not And to seeds as of many bâ—t as of one And to thy seed which is Christ 15 16. Even Men presume not to violate Covenants And Gods Promise to Abraham was to him and his Seed which immediately was Isaac prefiguring Christ eminently Though as all the Carnal Seed also sprang from Isaac so all Believers be included as springing from Christ 17. And this I say that the covenant that was confirmed before of God in Christ the law which was four hundred and thirty years after cannot dissanul that it should make the promise of none effect 17. And so the Covenant to Abraham as the Father of the Faithful including a Promise of Christ and his Seed by Faith was not nulled by the Law which was Four hundred and thirty years after But if Justification before was by Faith it must be so still and so all true Believers justified 18. For if the inheritance be of the law it is no more of promise but God gave it to Abraham by promise 18. For if the Blessing meant in that Covenant with Abraham be given on condition of keeping Moses's Law then cometh it not by free gift as it did to Abraham by that Promise But God gave it freely by Promise to Abraham without his keeping that Law 19. Wherefore then serveth the law It was added because of transgression till the seed should come to whom the promise was made and it was ordained by angels in the hand of a mediator 19. To what use then was the Law given To convince Men of Sin and restrain them from it and make them know the need of a Mediating Saviour whom Moses typified as a Mediator in receiving the Law from the Ministry of Angels 20. Now a mediator is not a mediator of one but God is one 20. Now Mediation is between two Parties Of these that God is one who made the Promise to Abraham and justified him by Faith and surely is not mutable 21. Is the law then against the promises of God God forbid for if there had been a law given which could have given life verily righteousness should have been by the law 21. And hath this One God contradicted his Promises by his Law By no means Therefore he intended not that the Works of the Law should be our justifying Righteousness which it must have been if it could have given Life by the meritorious keeping of it and so God should have overthrown his former way of Justification 22. But the scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe 22. But the Scripture tells us that all Men are under the Guilt of Sin and the Law doth not justifie Sinners that break it Therefore none can be justified by it And this it doth to teach us to look for Life by a Promised Christ 23. But before faith came we were kept under the law shut up unto the faith which should afterwards be revealed 23. But before the Gospel and Christ Incarnate came which now as Objects constitute our Faith we Jews were under the restraint and tutorage of the Law to teach us to wait for Christ who is the Truth and End of the Law 24. Wherefore the law was our school-master to bring us unto Christ that we might be justified by faith 24. And so the Law to us Jews was suited to our Youth and Rudeness to keep us as a School-master in a learning and restrained State and prepare us for the Gospel and teach us to look for Justification by Faith in Christ alone 25. But after that faith is come we are no longer under a school-master 25. But now Christ is fully revealed to our Faith we are no longer under that preparatory Tutorage of Moses's Law 26. For ye are all the children of God by faith in Christ Jesus 26. For now all you that are sincere Believers are from under the bondage of legal servile Tasks and Fears and are taken into the Family of God as his adopted Children by Christ whom you believe in And all of you profess your selves to stand in this Relation and Hope 27. For as many of you as have been baptized into Christ have put on Christ 27. For as many of you as have sincerely consented to the Baptismal Covenant and so been baptized into the Faith of Christ and Relation to him have thereby even put him on as your Garment and wholly given up your selves to him and so as his Members are united to him And all that are baptized have professed this which the Sincere perform 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus 28. So that the difference between Jew and Greek Bond and Free Male and Female maketh no difference in your Relation to Christ and your Justification and Salvation by him 29. And if ye be Christs then are ye Abrahams seed and heirs according to the promise 29. And if you be Christ's who was eminently Abraham's Seed in whom all Nations by Faith are blessed then it must needs follow that you also are Abraham's Seed in and through Christ and so are justified as Abraham was by Faith without the keeping of Moses's Law CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be Lord of all 2. But is under tutours and governours until the time appointed of the father 1 2. As Heirs enjoy not their Estates in Minority but under Guardians are used like Servants till Maturity 3. Even so we when we were children were in bondage under the elements of the world 3. So the State of Legal Ceremonial Bondage was suited to our rude Minority 4. But when the fulness of the time was come God sent forth his Son made of a woman made under the law 5. To redeem them that were under the law that we might receive the adoption of sons 4 5. But when God who carrieth on his Works from low Beginnings to Perfection saw it meet to use us as at Maturity he sent his Son into the World whose Humanity was made of a Woman made under the Law which he perfectly fulfilled that he might redeem those that were under the Law from its Bondage and Curse that they might henceforth serve him as Sons not in Legal Terrour but in Love and Joy 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 6. And as Fathers communicate their Natures to their Children and not onely their
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
and the law prophesied until John And if ye will receive it this is Elias which was to come 15. He that hath ears to hear let him hear 13 14 15. The Law and Prophets till John indeed foretold the Messiah but not so determinately and nearly as John did And if you can receive it I tell you John is that Elias that Malachi foretold should go before to prepare the way to Christ The belief of this is of great moment to your faith 16. But whereto shall I liken this generation It is like to children sitting in the Market and calling to their fellows 17. We have piped to you and ye have not danced we have mourned to you and ye have not lamented 16 17. But the unbelievers of this generation do as children in their games complain of one another you will neither dance when we pipe nor lament when we mourn to you you are cross to us whatever game we play 18. For John came neither eating nor drinking and they say He hath a Devil 19. The Son of man came eating and drinking and they say Behold a man gluttonous and a wine bibber a friend of publicans and sinners But wisdom is justified of her children 18 19. John lived austerely on Locusts and wild-honey and they took him for a possessed mad-man And of me that exercise no such unusual austerity of diet but mere temperance they say I am a gluttonous man and a lover of wine No innocency will suffice to escape the false censures of Malignants But the sons of Wisdom will justifie it 20. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not 21. Wo to thee Chorazin Wo to thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sydon they would have repented long ago in sackcloth and ashes 22. But I say to you It shall be more tollerable for Tyre and Sydon at the day of judgment than for you 20 21 22. Note 1. Christs own Preaching and Miracles had so little success as that he is put to upbraid the places where he had wrought them for their impenitence Therefore the best Preachers may be put to the like 2. The punishment of such as are unconverted under the most convincing Preaching will be most intollerable 3. Tho it be Gods grace which converteth Souls yet he usually so proportioneth it to the means he useth that the same means ordinarily would convert some which converts not others 23. And thou Capernaum which art exalted unto heaven shalt be brought down to hell For if the mighty works which have been done in thee had been done in Sodom it would have remained until this day 24. But I say to you that it shall be more tollerable for the land of Sodom in the day of judgment than for thee 23 24. Thou Capernaum where I have dwelt hast by my presence preaching and works been honoured with the heavenly gifts but for impenitence shalt be destroyed If Sodom had seen and heard what thou hast their repentance would have prevented their destruction But their doom at the day of Judgment shall be more tollerable than thine 25. At that time Jesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes 26. Even so Father for so it seemed good in thy sight 25 26. Then Jesus said to God his Father I thank thee O Father who being Lord of Heaven and Earth hast the absolute right to dispose of all that thou hast chosen the despised unlearned sort of men to make known effectually the Gospel of Salvation to rather than the men of reputation for learning and wisdom in the world and hast left proud self-conceited men in their ignorance whilst thou hast taught the humble and meek This pleaseth me as being the choice and good pleasure of thy wisdom 27. All things are delivered to me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoeever the Son will reveal him 27. All things are delivered by the Father to me upon my right of Redemption in order to the ends of my saving office so that I am under the Diviâ—â— nature even in my humanity made the universa◠〈◊〉 Ruler and Benefactor And as none can comprehend the mystery of my Person Office and Works save the Father that sent me so none can savingly know God the Father but the Son and he to whom the â—â—n will make him known by the Gospel and the illumination of the Spirit 28. Come unto me all ye that labour and are heavy laden and I will give you rest 29. Take my yoke on you and learn of me for I am meek and lowly in heart and ye shall find rest to your souls 30. For my yoke is easie and my burthen is light 28 29 30. Come to me all ye that are under the slavery of Sin and Satan and under Gods displeasure by your guilt and under the burdensome ceremonious and cursing Law and the Pharisees tutorage and under the toil of a poor afflicted condition in the world and I will give you deliverance and rest Take on you the yoke of my Government and Covenant and learn of me as your Teacher by my Doctrine and Example for I am meek and lowly and my Doctrines are not suited to the Pomp and grandeur of this world nor to the interest and mind of the proud and covetous but to men of a low and humble quality and in this you shall find rest to your tired troubled fearful Souls For my Service and Law is gracious and â—asie fitted to the relief of the guilty and distressed and all that I lay on you by my word and works is sight in comparison of the heavy burdens that you undergo CHAP. XII 1. AT that time Jesus went on the Sabbath day through the corn and his disciples were hungry and began to pluck the ears of corn and to eat Note Both the labour and the early eating seem here meant but specially the first 2. But when the Pharisees saw it they said to him Behold thy disciples do that which is not lawful to do on the sabbath day 2. Art thou a good Teacher who sufferest thy Disciples to break Gods law Note That the Pharisees controversie against Christ was that he was not religious and strict enough in keeping Gods Law so that pretended strictness is no proof that men are in the right 3. But he said to them Have ye not read what David did when he was hungred and they that were with him 4. How he entred into the house of God and did eat the shew-bread which was not lawful for him to eat nor for them that were with him but only for the priests 5. Or have ye not read in the law how that on the sabbath days
the exercise of faith and praise to Christ 34. And when they were gone over they came into the land of Genesaret 35. And when the men of that place had knowledge of him they sent out into all the countrey round a-about and brought to him all that were diseased 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole 34 c. N. What great cause have we to trust a Saviour so able and willing to save Body and Soul and to believe his word CHAP. XV. 1. THen came to Jesus Scribes and Pharisees which were of Jerusalem saying 2. Why do thy disciples transgress the traditions of the elders for they wash not their hands when they eat bread 1 2. N. Poor Souls that know not God do take up with ceremonies of their own and their forefathers making and put the name of Religion on these to cheat themselves when such things are not so much as an image of true Religion O what base thoughts have these men of God who think he is pleased or displeased with men as they keep or neglect such trifles 3. But he answered and said to them Why do ye also transgress the commandment of God by your traditions 3. N. The Rebels that break Gods Laws by their Laws yet charge Gods servants with sin for not keeping their Laws and Traditions against Gods Laws They think Gods Laws too many and too strict and yet make more of their own and are precise for keeping them 4. For God commanded saying Honour thy father and mother and he that curseth father or mother let him die the death 5. But ye say Whosoever shall say to his father or mother It is a gift by whatsoever thou mightest be profited by me 6. and honour not his father or his mother he shall be free thus ye have made the commandment of God of none effect by your tradition 4 5 6. Gods command to honour Parents binds you to relieve them if they be in want And duty to Parents is so great that contempt of them deserves death But ye have like hypocrites got a trick to pretend to devote your estates to God that you may defeat your parents and so quite frustrate Gods commandment 7. Ye hypocrites well did Esaias Prophecy of you saying 8. This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me 9. But in vain do they worship me teaching for doctrines the traditions of men 7 8 9. Note 1. It is the part of hypocrites to pretend Religion for lip labour and Traditions and Ceremonies of their own and think God is honoured and pleased with the injunctions and Canons of men while they break Gods Commands anâ— hate and persecute those that keep them 2. This humane Religion of hypocrites is vain and worse than vain It is lost labour and sinful prophanation 10. And he called the multitude and said to them Hear and understand 11. Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man 10 11. It is not the quality or uncleanness of your food that is sin and soul defilement but it is sinful words and deeds the product of sinful hearts that God will charge on you as your uncleanness 12. Then came his disciples and said to him Knowest thou that the Pharisees were offended when they heard this saying 12. Note Erroneous men and hypocrites are offended at the clearest truth which crosseth their old opinions and way 13. But he answered and said Every plant which my heavenly Father hath not planted shall be rooted up 14. Let them alone they be blind leaders of the blind And if the blind lead the blind they shall both fall into the ditch 13 14. Their Opinions and Traditions and their Sect in making a Religion of these are not of God but of their own invention and therefore God will root them up God will not bless Humane Religions Let them alone a while their judgment is near They and their Disciples as blind Leaders and followers will fall into the ditch of temporal and eternal perdition 15. Then answered Peter and said to him Declare to us this parable 16. And Jesus said Are ye also yet without understanding 17. Do not ye yet understand that whatsoever cometh in at the mouth goeth into the belly and is cast out into the draught 18. But those things which proceed out of the mouth come forth from the heart and they defile a man 15 c. Meat that passeth through a man cannot defile his Soul but it is the products of a sinful heart that defile it 19. For out of the heart proceeds evil thoughts murthers adulteries fornications thefts false-witness blasphemies 20. These are the things which defile a man But to eat with unwashen hands defileth not a man 19 20. It is out of a sinfull heart that all sins proceed as evil thoughts and designs c. Note The heart it self is not here excluded from guilt but included as the defiled and defiling cause of all actual sin 21. Then Jesus went thence and departed into the coasts of Tyre and Sydon 22. And behold a woman of Canaan came out of the same coasts and cried to him saying Have mercy on me O Lord thou Son of David my daughter is grievously vexed with a devil 21 22. Then he went to the borders of Israel near the Heathen Countrey and a heathen Canaanitish or Syropheniâ—ian woman hearing of his fame went to him and begged of him to heal her daughter vexed with a Devil 23. But he answered her not a word And his disciples came and besought him saying Send her away for she crieth after us 24 But he answered and said I am not sent but to the lost sheep of the house of Israel 23 24. Dismiss her that she trouble us not He said My personal Ministery is to be to the straying Jews and not to the Heathens 25. Then came she and worshipped him saying Lord help me 26. But he answered and said It is not meet to take the childrens bread and cast it to the dogs 27. And she said Truth Lord yet the dogs eat the crums which fall from their masters table 25 c. To give that which is designed for Israel to Heathens is but like casting the Childrens bread to Dogs She said It is true Lord and I confess my self to be but as one of the Dogs and claim not the Childrens portion but if I have as dogs the crums that fall they will have never the less 28. Then Jesus answered and said to her O woman great is thy faith Be it unto â—hee even as thou wilt And her daughter was made whole from that very hour 28. Note Great faith maketh men capable of great mercies even of having what they justly desire 29. And Jesus departed thence and came nigh unto the sea of Galilee
way to avoid sin but dismembring thy body it would be a duty and no loss to do it Note 1. Christ had said this before Mat. 5.30 It s no fault to say the same thing often 2. If it be so dangerous to be tempted by others it s worse to be our own tempters 10. Take heed that ye despise not one of these little ones for I say to you that in heaven their angels do always behold the face of my Father which is in heaven 10. Note O what men are they that read and preach this and yet not only despise them but first ignorantly or maliciously slander them and then by this justifie their railing persecuting and destroying them 2. What a comfort is it to the least true Christian that they have their Angels that have charge of them who always see Gods face in glory And shall not we then see it 11. For the Son of man is come to save that which was lost 11. And I that came into the world to save sinners will require it at your hands if you wrong or persecute them or hinder them from the way of their salvation 12. How think ye if a man have a hundred sheep and one of them be gone astray doth he not leave the ninety and nine and goeth into the mountains and seeketh that which is gone astray 13. And if so be he find it verily I say unto you he rejoyceth more of that sheep than of the ninety and nine which went not astray 12 13. Christ likeneth himself to men that have by unexpected success in recovering the lost a more sensible joy than for the rest tho not a higher esteem And if he so much rejoyce in them how will he take it of those that hate persecute or tempt them 14. Even so it is not the will of your Father who is in heaven that one of these little ones should perish 14. God loveth them better than you love sheep therefore he will save them and judge all those that would afright or drive away from their duty the meanest person 15. Moreover if thy brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother 16. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established 17. And if he shall neglect to hear them tell it to the Church but if he neglect to hear the Church let him be to thee as an heathen man and a publican 15 c. And according to this compassionate tenderness of God and your Saviour must be your dealing with one another not to favour sin in any but to seek by love to save the sinner Therefore if any one that thou hast brotherly communion with do trespass against thee by injury or by scandalous crimes within thy notice go and tell him his fault privately in brotherly love and tenderness yet shewing him the evil of his sin that he may repent If he hear thee so as to repent and amend thou hast won him from the danger of his guilt which may be a comfort to thee But if he defend his sin or will not repent and amend cease not thy love or labour but take with thee one or two meet persons that two or three witnesses may the more aw him or credibly convict him And if he neglect to hear them having exercised due patience for the trial and fit means to convince him then make it publick by telling the Church in whose communion he liveth either by opening it in the Congregation that the Church-Guides may reprove him and exhort him to repent and pray for his repentance or when that is not convenient tell it the Guides of the Church that they may make it publick and do their office And if he neglect to hear this publick exhortation have no more communion or familiarity with him than with a Heathen or Publican but so carry it that he and others may see that thou esteemest him not as one of the Christian Society whom Christ will own Note This Text which is Christs Law of Church-discipline is perverted divers ways by several sorts of mistakers Some feign that it speaketh not of sins against God but of injuries against men and that by the Church is meant the Civil Judicature that then was inferiour or superior Sanhedrim But 1. it is evident that it is to Christians or Disciples that Christ giveth this Law others received no Law from him And it was how to deal with a Brother in order to Repentance and Salvation as the foregoing verses shew 2. Christ knew that the Sanhedrim were his deadly enemies and foretold that they would condemn him And therefore never made a Law to his Disciples to use them as their ordinary Judicature 3. He knew that they would hate and persecute his Disciples and therefore never sent them to them for right 4. He came to ubrogate Moses Law and overthrow their Mosaick policy And therefore did not establish it by this Law 5. He could never mean that Christians must take him for a Heathen that heard not the Jews Council when â—he foretold them how that Council would scourge them in their Synagogues and cast out their names and say all manner of evil of them falsly 1 Nor did Christ set up a Christian Judicature of Magistrates having the power of the sword instead of the Jewish For 1. Christ himself refused to use such a power on earth 2. He forbad it his Disciples that strove for it 3. The Text speaketh of no forcing power but perswasive and of no penalty but Alienation and disowning 4. The Apostles did never set up any such coactive Civil Judicature nor the Church after them for 300 years and much more which they would have done had Christ commanded it 5. But they did set up such Ecclesiastick Judicatures wherever they gathered Churches which was their actual visible exposition of this Law of Christ 6. It is not restitution or recovery of Lands Goods or Rights that is here mentioned as the end but the Winning of a brother by repentance 7. And what is more noted by Christ as an offence or trespass against us than scandal and dishonouring the Christian name and society and grieving good men by sinning against God I think these evidences prove past doubt that it is the discipline of Christian Churches Christ here institutes by a standing Law for which he gave the power of the Keys 2. The Church is told and heard when the Rulers are told and heard either before the whole congregation or that they may publish it The whole congregation is not to speak and be heard nor necessarily to be told by the offended himself But as the city is said to Receive and to Execute any Order from the King when the Magistrates do their part in it and the people theirs so it is with
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
Pilate said unto them Why what evil hath he done And they cried out the more exceedingly Crucifie him 15. And so Pilate willing to content the people released Barabbas unto them and delivered Jesus when he had scourged him to be crucified 4. Pilate to please the People and they to please the Priests all please the Devils displease God and undo themselves And yet by all this God is saving the World 16. And the soldiers led him away into the hall called Pretorium and they call together the whole band 17. And they clothed him with purple and platted a crown of thorns and put it about his head 18. And began to salute him Hail King of the Jews 19. And they smote him on the head with a reed and did spit upon him and bowing their knees worshipped him 20. And when they had mocked him they took off the purple from him and put his own clothes on him and led him out to crucifie him 16. As the Priests are the chief contrivers of the Murder the Souldiers are fittest for execution such usually being hardened by blood and wickedness into a destroying inclination the great executioners of the Devil for the ruine of the World Alas mad Sinners little know you whom you scorn and how your sport will end at last Reader see here what sin is And what thou and I have deserved that needed such a Sacrifice 21. And they compelled one Simon a Cyrenian who passed by coming out of the countrey the father of Alexander and Rufus to bear his cross 22. And they bring him unto the place Golgotha which is being interpreted the place of a skull 23. And they gave him to drink wine mingled with myrrh but he received it not 24. And when they had crucified him they parted his garments casting lots upon them whaâ— every man should take 25. And it was the third â—our and they crucified him 26. And the superscription of his accusation was written over The King of the Jews See on Mat. 27. 24. See on Joh. 19.24 26. Meaning that they put him to death for proclaiming his Kingdom though it was a spiritual one 27. And with him they crucified two thieves the one on his right hand and the other on his left 28. And the scripture was fulfilled which saith And he was numbred with the transgressors 27. Note Men imputed sin it self to him God only reputed him a Sacrifice for our sins 29. And they that passed by railed on him wagging their heads and saying Ah thou that destroyest the temple and buildest it in three days 30. Save thy self and come down from the cross 31. Likewise also the chief priests mocking said among themselves with the Scribes He saved others himself he cannot save 32. Let Christ the King of Israel descend now from the cross that we may see and believe and they that were crucified with him reviled him 29. Note All this tells us what sin is And when his servants follow him in sufferings Priests Souldiers and Rabble with insult with scorns 33. And when the sixth hour was come there was darkness over the whole land until the ninth hour 34. And at the ninth hour Jesus cried with a loud voice saying Eloi Eloi lama sabachthani which is being interpreted My God my God why hast thou forsaken me 33. Note Christ was forsaken so far as to be left to the power of Satans Servants and deprived of life and to have the sense of Gods Justice against Mans sin And this to shew that we deserved to be forsaken and to keep us from being utterly forsaken But Gods Love and esteem of him was not abated but his suffering was meritorious 35. And some of them that stood by when they heard it said Behold he calleth for Elias 36. And one ran and filled a spunge full of vineger and put it on a reed and gave him to drink saying Let alone let us see whether Elias will come to take take him down 36. In scorn they still insult 37. And Jesus cryed with aloud voice and gave up the Ghost 37. Saying Father into thy hand I commend my Spirit 38. And the vail of the temple rent in twain from the top to the bottom 39. And when the Centurion who stood over against him saw he so cryed and gave up the Ghost he said Truly this man was the Son of God 39. That he dyed not as other men in that case do 40. There were also women looking afar off among whom was Mary Magdalen and Mary the Mother of James the less and of Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women who came up with him to Jerusalem 42. And now when the even was come because it was the preparation that is the day before the Sabbath 40. Note It is likely that it 's James that 's called the Brother of Christ that is he that is called James the less for Joses and James are called brethren as here so Math. 13.55 But whether Littleness of Statuâ— or Dignity be meant it is uncertain 43. Joseph of Arimathea an honourable Counceller who also waited for the Kingdome of God came and went in boldly unto Pilate and craâ—ed the body of Jesus 44. And Pilate marvelled if he were already dead and calling unto him the Centurion he asked him whether he had bin any while dead 45. And when he knew it of the Centurion he gave the body to Joseph 45. Note He feared lest he should seem dead and be taken down alive till inquiry resolved the doubt 46. And he bought fine linen and took him dâ—â—â— aâ—d wrapped him in the linen and 〈…〉 â—epâ—lchre which was hewen out of a â—ock aâ—d râ—lled a stone unto the door 〈◊〉 the â—â—pulchre 47. And Mary Mâ—gdâ—len and Mary the mother of Joses behâ—â—d where hâ— was laid 46. â—â—â—e Joseph shewed great boldness and faith in owâ—ing Christ so openly when he was dead and so olâ— Niâ—â—demus who joyned with him 2. As Ahahs Court hâ—d one Obadiah so even the Jewish Rulers had a Josâ—ph and a Nicoâ—emus And there were Saints in Nero's house 3. Christs being buried in fine Linnen maketh it not our duty nor a sin to be buried in woollen yea tho it had bin the greatest enemy of Christ that in opposition to him had made the new Law which doth command it The Grave was also sealed and Watcht Christs burâ—â—â— hath in some sort Sanctified the Grave to true believers We maâ— boldly there lay down these bodies as still in his power and care that was buryed for us CHAP. XVI 1. ANd when the saâ—bath was past Mary Magdalene aâ—d Mary the Mother of â—amâ—s and Salome had bought sweet spicâ—s â—hat they might come and anoint him 2. And very early in the morning the first day of the week they came unto the sâ—pulchre at the rising of the sun 3. And they said among themselves Who shall roll us away the stone from the door
of the sepulchre 4. And when they looked they saw that the stone was rolled away for it was very great 4. The Angel had before done it and frighted away the Souldiers 5. And entring into the sepulchre they saw a young man sitting on the right side clothed in a long white garment and they were affrighted 6. And he saith unto them Be not affrighted ye seek Jesus of Nazareth which was crucified he is risen he is not here behold the place where they laid him See on Job 20. The reconciling of the seeming differences of the Evengelists about the Apparitions 7. But go your way tell his diâ—ciples and Peter that he goeth before you into Galilee there shall ye see him as he said unto you See Joh. 21.1 2. 8. And they went out quickly and fled from the sepulchre for they trembled and were amazed neither said they any thing to any man for they were afraid 8. Fear made them silent 9. Now when Jesus was risen early the first day of the week he appeared first to Mary Magdalene out of whom he had cast seven devils 9. The rest were near her 10. And she went and told them that had bin with him as they mourned and wept 10. She was the first messenger of Joy to the morning weeping Disciples 11. And they when they had heard that he was alive and had been seen of her believed not 11. Note Christs Disciples found a great difficulty to believe his Resurrection and he took them noâ— at the worst 12. After that he appeared in another form to two of them as they walked and went into the countrey 13. And they went and told it unto the residue neither believed they them 14. Afterward he appeared unto the eleven as they sat at meat and upbraided them with their unbelief and hardness of heart because they believed not them which had seen him after he was risen 12. Mark doth but give us a brief touch of some of Christs appearances and leave much recorded by others Note unbelief and Hardness of heart are radical sins in us and of difficult cure Note Christ findeth so much of these in us as to upbrail us with them as our fault and shame and directeth us what to blame and resist in our selves 15. And he said unto them Go ye into all the world and preach the gospel to every creature 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned 15. To all men as far as ye are able 16. He that upon your Preaching believeth the Gospel and sincerely giveth up himself in the Baptismal Covenant to God the Father the Son and the Holy Ghost by a practical and obedient Trust and dedication shall be forgiven and be saved from sin from the curse of the Law from Satan and from Hell But those to whom you Preach who will not believe and take me for their Saviour and God for their God shall be condemned to Hell as refusers of Salvation 17. And these signs shall follow them that believe in my name shall they cast out devils they shall speak with new tongues 18. They shall take up serpents and if they drink any deadly thing it shall not hurt them they shall lay hands on the sick and they shall recover 17. And because it cannot be expected that all people believe things so strange and unlikely to nature upon your bare affirmation I will by sending down the Holy Ghost attest your word by these miraculous signs They that believe and specially you my Apostles shall in my name cast out Devils from the Possessed and make them obey me and confess me You shall speak in various Languagues which you â—ever learnt Poyson shall not hurt you either Serpents outwardly or taken inwardly And you shall pray and lay your hands on the sick in my name and they shall recover Note 1. That not every one shall have all these gifts but some one and some another not that you shall use them when and how you will but as pleaseth the Holy Ghost that giveth them 19. So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God 19. Note His Ascension they beheld and his Glorification they believed by the Spirits revelation 20. And they went forth and preached every where the Lord working with them and confirming the word with signs following Amen 20. And accordingly they began in Judah and thence went abroad through the Gentile World every where Preaching the Gospel of Christ his Person Life Doctrine Sufferings Resurrection Ascension Kingdome Judgment Glory and Blessing to his Church The Lord by his Grace making their teaching successful and assisting and confirming it by the promised Miracles The Gospel according to St. LUKE CHAP. I. 1. FOrasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed amongst us 2. Even as they delivered them unto us which from the beginning were eye-wit-nesses and ministers of the word 1. Divers having published the declaration or History in order of those matters of Fact and Doctrine which have been done and are fully believed among us Christians 2. Even as those men did faithfully deliver them to us who from the beginning were eye-witnesses of the works of Jesus and Ministers who attended him and have preached his word 3. It seemed good to me also having had perfect understanding of all things from the very first to write unto thee in order most excellent Theophilus 3. I also thought good to write the like history in order to thee most excellent Theophilus both to confirm what is by others written and to add especially of the beginning of the history what in others is omitted having my self by very diligent search got full notice of these matters from the very first which others mention not 4. That thou mightest know the certainty of those things wherein thou hast been instructed 4. That I may contribute my endeavour to encrease thy knowledge and confirm thy belief of those things concerning Jesus Christ which thou hast already learned among us 5. THere was in the days of Herod the King of Judea a certain priest named Zacharias of the course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth 5. Note The Families of the Priests officiated in their courses and Abia's course was the 8th of old 1 Chron. 24.10 After it was the 12th Nehem. 12.1 And after that the eleventh Neh. 12.17 6. And they were both righteous before God walking in all the commandments and ordinances of the Lord blameless 6. They were both sincere godly persons living in true obedience to all the Commandments and ordinances of God according to the Law and light which they were under without the blot of any gross or scandalous Sin 7. And they had no child because that Elizabeth was barren and they both were now
his shewing unto Israel 80. And John with his increase of age and strength shewed great strength of the Spirit of God in him and he dwelt in the wilderness or say some in the hill Countrey of Judaea bred up in a life of holiness and mortification till the time that he sett upon his publick ministry of preaching the Kingdom of the Messiah and repentance and baptizing CHAP. II. 1. ANd it came to pass in those days that there went out a decree from Cesar Augustus that all the world should be taxed 2. And this taxing was first made when Cyrenius was governor of Syria 3. And all went to be taxed every one into his own city 1 2 3. Augustus decreed that all the Empire called the Roman world should be enrolled in their several Families and Cities That he might know the state of his Empire and how to tax them 4. And Joseph also went up from Galilee out of the city of Nazareth into Judea unto the city of David which is called Bethlehem because he was of the house and lineage of David 5. To be taxed with Mary his espoused wife being great with child 4 5. She was now marryed though called espoused 6. And so it was that while they were there the days were accomplished that she should be delivered 7. And she brought forth her first-born Son and wrapped him in swadling cloths and laid them in a manger because there was no room for them in the inn 6 7. Note It should be rather in the stables than in the manger Had Joseph been a rich man its like he would have found better room 8. And there were in the same countrey shepherds abiding in the field keeping watch over their flock by night 8. Some one part of the night and some another by turns as is most likely 9. And lo the angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid 10. And the angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. 12. And this shall be a sign unto you ye shall find the babe wrapped in swadling cloths lying a manger 9 10. Glory is Light Christs birth is cause of universal joy 12. stable 13. And suddenly there was with the angel a multitude of the heavenly host praising God and saying 14. Glory to God in the highest and on earth peace good will towards men 13 14. Note Angels are the heavenly host Note Gods praise and Glory is the end of all his works Note Angels rejoiced at Christs birth and for mans redemption 14. In Christ the Redeemer God will be glorified in Heaven Peace will be made on Earth by this great Reconciler and Gods Love or Benevolence will be towards men Or Glory be to God in the Heavens through the Redeemer and Reconciliation or Peace on Earth to men that are the objects of Gods good will Q. Is it necessary or lawful to keep a day as holy in remembrance of Christs birth Ans 1. If any should appoint a weekly day for it it would be an usurping of the same power that hath already separated a weekly day for it it would be an usurping of the same power that hath already separateh a weekly day for commemorating the work of Redemption though specially for Christs Resurrection And it would seem an accusing Christs Law of insufficiency 2. And if any should make a yearly days observation necessary to the universal Church 1. They would usurp a power not given to any to make Laws for all the Church 2. And they would accuse Christs Law as imperfect But if particular Christians Churches or Countries voluntarily agree to celebrate yearly the memorial of Christs birth it is but what almost all the Churches on earth do and have done at least 1300 years And iâ—â—â—lawful to keep a yearly day of remembrance for aâ—y 〈◊〉 deliverance or mercy to the Church even in an Apâ—â—â—le But if any Christian think that it is an unlawful addition to the institution of the Lords day which Goâ— set a part for our commemorating the whole work of Redemption such shâ—uld not be forced to keep it against their Consciences but must avoid affronting them that do 15. And it came to pass as the angels were gone away from them into heaven the shepherds said one to another Let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child 18. And all they that heard it wondred at those things which were told them by the shephards 19. But Mary kept all these things and pondered them in her heart 20 And the shepherds returned glorifying and praising God for all the things that they had heard and seen as it was told unto them 15 16 17 18. In a Stable 19. Regarded themâ— as tending to what was promised her 20. Angel are not first sent to Princes but to poor Shephards who must preach Christ 21. And when eight days were accomplished for the circumcising of the child his name was called Jesus who was so named of the angel before he was conceived in the womb 21. Jesus is a Saviour He was circumcised as bound to keep the Law of Moses not as a seal of pardon of sin to him 22. And when the days of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 22. To the Priest as in Numb 3.12.46 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord 24. And to offer a sacrifice according to that which is said in the law of the Lord A pair of turtle doves or two young pidgeons 23 24. See Levit. 12.6.8 25 And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord Christ 25. Note The Messiah was much expected at that time Note It is Just and Devout men that God specially favoureth by exâ—raordinary gifts of his Spirit 27. And he came by the spirit into the temple and when the parents brought in the child Jesus to do for him after the custom of the law 28. Then took he him up in his arms and blessed God and said 29. Lord now lettest thou thy servant depart in peace according to thy word 30. For mine eyes have seen thy
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
that Prophet And he answered No. 19. John constantly affirmed that he was not Christ nor Elias personally nor the Prophet mentioned Deut. 18.15 Qu. Doth not Christ say that John was Elias Ans Not the person of old Elias but the person prophested under that name 22 Then said they unto him Who art thou that we may give an answer to them that sent us What sayest thou of thy self 22. Tell us then what thou art that we may give an account why thou undertakesâ— to Prophesie and Baptize 23 He said I am the voyce of one crying in the wilderness Make straight the way of the Lord as said the Prophet Esaias 23. I am he that Isaiah prophesied of in these words Isaiah 40.3 24. And they which were sent were of the Pharisees 25 And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that Prophâ—t 26 John answered them saying I baptize you with water but there standeth one among you whom ye know not 27 He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose 24 c. The Pharisees professed to reverence Prophets and therefore were inquisitive to know whether John was a Prophet or what he was who presumed to Baptize But he told them that it was his Office by baptizing with Water to prepare them to receive him that already was among them unknown who will Baptize with the Holy Ghost to whom he was unworthy to do the office of the lowest Servant 28 These things were done in Berhabara beyond Jordan where John was baptizing 29 The next day John seeth Jesus coming unto him and saith Behold the Lamb of God who taketh away the sin of the world 28 29. The next day after the Pharisees questions John seeing Christ gave him personally this testimony Behold this man is appointed to be Sacrificed to God as the Lambs were under the Law to make expiation for the sins of the world that all that believe on him may be pardoned 30 This is he of whom I said After me cometh a man which is preferred before me for he was before me 31 And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water 30 31. I knew that the Messiah was come but I knew not that this was he till God made it known to me and I saw the Holy Ghost come on him afterward But because he is come I baptize men to prepare them to receive him 32 And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33 And I knew him not but he that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending and remaining upon him the same is he which baptizeth with the holy Ghost 34 and I saw and bare record that this is the Son of God 32. N. Johns testimony was both by Revelation and Vision of the descent of the Spirit in some visible appearance And whether John only heard the voice from Heaven mentioned Mat. 3.17 â— uncertain 35 Again the next day after John stood and two of his Disciples 36 And looking on Jesus as he walked he saith Behold the Lamb of God 37 And the two Disciples heard him speak and they followed Jesus 37. Not followed him yet as his Disciples but as enquirers after him in order to a closer following him 38 Then Jesus turned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master where dwellest thou 39 He saith unto them come and see They came and saw where he dwelt and abode with him that day for it was about the tenth hour 40 One of the two which heard John speak and followed him was Andrew Simon Peters brother 41 He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ 42 And he brought him to Jesus And when Jesus beheld him he said Thou art Simon the son of Jona thou shalt be called Cephas which is by interpretation a stone 38. Note By all this it appeareth that when Peter and Andrew were after called and suddenly left all and followed Christ it was not without some previous notice of him and preparation thereto 43 The day following Jesus would go forth into Galilee and findeth Philip and saith unto him Follow me 44. Now Phiâ—ip was of Bethsaida the city of Andrew and Peter 45 Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth the son of Joseph 43. The long expected Messias is now come and we have found him he is Jesus of Nazareth c. 46 And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see 46. Do the Prophets tell us that the Messiah shall come out of Nazereth Galilee produceth not Prophets Philip saith come and see him and then judge 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile 47. A sincere true hearted man Qu. Were any unbelievers such Answ He was not an unbeliever though yet he knew not Christ For he had that Belief which men were saved by before Christs coming 48. Nathaneel saith unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49 Nathaneel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel 48. Note He judged that none but God or by God could know what men said and did at such a distance 2. It was well for Nathaneel that he came to see Christ experience convinced him And yet no doubt but Gods special Grace did it For the Pharisees saw more and yet believed not 50 Jesus answered and said unto him Because I said unto thee I saw thee under the fig-tree beleivest thou thou shalt see greater things then these 50. Doth this much convince thee I will do greater things then this to convince the world 51 And he saith unto him Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the Son of man 51. You shall see Heaven open and the Angels owning me and ministring unto me epecially at my Ascension CHAP. II. AND the third day there was a marriage in Cana of Galilee and the mother of Jesus was there 2 And both Jesus was called and his disciples to the marriage 1 2. Christ refus'd not that familiar converse which Marriage feasts are used to 3 And when they wanted wine the mother of Jesus saith unto him They have no wine 4 Jesus saith unto her Woman what have I to do with
Resurrection but must Ascend to my Father where my Body shall be a Glorified spiritual body And though I will allow you as much familiarity as shall convince you of my Resurrection yet no more nor such as formerly But go to my Disciples and tell them I take them as my Brethren and am shortly to Ascend where I shall be better to them than on Earth even to him that is my Father by Nature and Merit and their Father by adopting Grace and Union with me through my Merit to my God as I am Mediator and Man and their God through my Mediation Note All true believers should labour to get this most Comfortable text deeply imprinted on their Minds and never think of God or come to him but as here described My Father and your Father My God and your God And thus only to think of Heaven and our change at Death we are Ascending to our ascended Saviour called our Brother and to his Father and our Father to his God and our God Note That there seemeth a great difference between the Evangelists in describing these passages and appearances to the Women and Apostles But it is but because one leaveth out what another mentioneth but not that they contradict each other And if you you take them altogether as one History the order seemeth to be this First Mary Magdalen Johanna Mary of James and Sallome having bought Spices and going to Embalm the Body said who will roll away the Stone for us Secondly When they come they found that the Stone was rolled away for an Angel had done it and with his appearing and Earthquake affrighted away the Soldiers Thirdly That Angel with another saith to the Women fear not I know you seek Jesus that was was Crucified why seek ye the living among the dead he is not here he is Risen Come see the place c. 4. Then the Women run and tell the Disciples They have taken away the Lord we know not where they have laid him 5. Then Peter and John run to see 6. Mary being come back stood weeping at the Enterance and looked back and saw two Angels as John reciteth it 7. Then Mary looked back and saw Christ and at first knew him not and he spake to her as here 8. Then she runs and tells the Disciples that she had seen the Lord 9. Either then or when she was gone Jesus met the rest of the Women and said to them All hail and they laid hold on his Feet and worshipped him and he said fear not Go tell my brethen c. Or perhaps we may make it shorter As 1. The Stone rolled away and the keeper affrighted away 2. Mary and the other women comes and find it so 3. They go in and miss the body 4. Many runs and tells Peter and John 5. They run to see 6. The women Staying see first one Angel on the Stone on the right side and then two one at the head and one at the feet of the place 7. These Angels say all that is mentioned to Mary and the rest 8. Mary seeth Jesus and so do the rest who holding him by the feet he restraineth further corporal contract and speaketh to Mary and the rest all that is mentioned 9. Then she and they tell the Disciples that they had seen him and what he said This seemeth the order of all togegether 18. Mary Magdalene came and told the Disciples that she had seen the Lord and that he had spoken these things unto her 19. Then the same day at evening being the first day of the week when the doors were shut where the Disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you 18 19. Note Christ rose and first appeared on the first day of the week If any should question it by cavilling at the Text as doubtful the practice of the Universal Church ever since observing that day without any Contradicting Party proveth it past doubt to all that use sober reason in the case 2. Christ owned their private meeting not reproving the Cautelous fears of Persecutors 3. The first word that he spake to them together or after his words to Mary was peace be unto you Little understood by many Churchmen 20. And when he had so said he sheweth unto them his hands and his side Then were the Disciples glad when they saw the Lord. 20. Several appearances are past by because mentioned by others 21. Then said Jesus to them again Peace be unto you as my Father hath sent me even so send I you 22. And when he had said this he breathed on them and saith unto them Receive ye the holy Ghost 23. Whose soever sins ye remit they are remitted unto them and whosoever sins ye retain they are retained 21 22 c. Peace is the sum of my Gift and Benediction to you and the sum of your duty to others as my Father sent me into the World to Gather Guide and save his Church as their Head and Mediator so I send you to Gather Guide and Save the Church as my Apostles And breathing on them he said As my Father sent me not with a bare Title unfurnished for his work but filled with the Spirit of Life and Power of Light and Wisdom of Love and Goodness so I will give you the same Holy Spirit and send you furnished with Power Knowledge and Love and not with meer names and Titles as Images I give you Power to Preach the Gospel so effectually as shall open mens Eyes and turn them from Darkness to Light and from the Power of Satan unto God that they may receive really from God and by Sacramental investiture in Baptism from your Remission of Sins and right to the inheritance among the Sanctified by Faith in me To be the Guids of my Church entrusted with Witnessing and Recording my Doctrine Laws and Promises for their Government to the end of the World And with the Keys of Church order as authorized Judges in your several charges who is capable of Church Communion to be received by Baptism restored by Repentance or as uncapable Apostates cast out Together with an extraordinary Power to inflict or to remit bodily Punishment by my rule not at your pleasure but as it shall please the Holy Ghost which he shall give you And I do breath on you to communicate now some beginnings of that Spirit which I will send down on you after my Ascension And so signifie to you that it is a real Qualification and Spirituall that I will give as God when he made Man breathed into him a living Soul that you deceive not your selves and the Church by dead Imaginary and Powerless names The witness of Jesus is the Spirit of Prophesie And of Sanctification And if any man have not the Spirit of Christ he is none of his by what name or Title soever he be dignified 24. But Thomas one of the twelve called Didymus
from them returned to Jerusalem 14. But when they departed from Perga they came to Antioch in Pisidia and went into the Synagogue on the Sabbath-day and sat down 13. Note They began with the dispised Jews still as understanding each others Languages and as the most prepared to hear the news of the Messiah Miraculous Language was like Miraculous works not constant and at the speakers will as if they still spake by Miracles 15. And after the reading of the law and the Prophets the Rulers of the Synagogues sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on 15. Note Thus were their Rulers like Church-Justices that disposed of Order that were no Teachers themselves 1. It was among the Jews allowed any man that professed to be a wise man and a Teacher thoug not in Office to Teach the People by the consent of the Ruler of the Synagogue 3. The reading of the Law and Prophets was the chief part of their Liturgie 16. Then Paul stood up and beckening with his hand said Men of Israel and ye that fear God give audience 17. The God of this people of Israel chose our Fathers and exalted the people when they dwelt as strangers in the land of Egypt and with an high arm brought he them out of it 18. And about the time of fourty years suffered he their manners in the Wilderness 19. And when he had destroyed seven nations in the land of Chanaan he divided their land to them by lot 20. And after that he gave unto them judges about the space of four hundred and fifty years until Samuel the Prophet 21. And afterward they desired a King and God gave unto them Saul the son of Cis a man of the tribe Benjamin by the space of fourty years 22. And when he had removed him he raised up unto them David to be their King to whom also he gave testimony and said I have found David the son of Jesse a man after mine own heart which shall fulfil all my will 16. c. Note The recital of the History of the Jews was by Peter and Stephen and Paul judged the meetest way to introduce the tidings of Christ as come it being that which the Jews believed and understood and on which they grounded their priviledges and expectations 23. Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus 24. When John had first preached before his coming the baptism of repentance to all the people of Israel 23. This Jesus is the Son of David whom you expect and John by Preaching and Baptizing foreshewed you 25. And as John fulfilled his course he said Whom think ye that I am I am not he But behold there cometh one after me whose shoes of his feet I am not worthy to loose 25. John told you that he was not the Christ but that this Jesus was he 26. Men and brethren children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent 26. To you Jews and Proselytes who are prepared by the fear of God and expectation of the Messiah we are sent to tell you that he is come that you may believe in him to Salvation 27. For they that dwell at Jerusalem and their rulers because they knew him not nor yet the voices of the Prophets which are read every sabbath-day they have fulfilled them in condemning him 28. And though they found no cause of death in him yet desired they Pilate that he shoul be slain 29. And when they had fulfilled all that was written of him they took him down from the tree and laid him in a Sepulchre 30. But God raised him from the dead 27 The chief of your Nation not believing in him nor understanding the Prophets fulfilled the Prophesie by killing him but God raised him 31. And he was seen many days of them which came up with him from Galilee to Jerusalem who are his witnesses unto the people 31. He shewed himself to those that he chose to be his Witesses to the World 32. And we declare unto you glad tidings how that the promise which was made unto the Fathers 33. God hath fulfilled the same unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee 32. To you expectants we bring joyful news the Messiah is come the promise of him is fulfilled to us and Christ is risen Note Seeing all men love glad Tidings the Gospel should be welcome to all 33 And as David the Type is called Gods begotten Son because he Exalted him to the Throne so is that word fulfilled now on Christ indeed begotten of God and raised to Glory 34. And as concerning that he raised him up from the dead now no more to return to Corruption he said on this wise I will give you the sure mercies of David 34. And this everlasting Kingdom which Christ is raised to is that called the sure Mercies of David Isa 55.3 35. Wherefore he saith also in another psalm Thou shalt not suffer thine holy one to see corruption 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his Fathers and saw corruption 37. But he whom God raised again saw no coâ—ruption 35. This musr be meant of Christ c. 38. Be it known unto you therefore men and breathren that through this man is preached unto you the forgiveness of sins 39. And by him all that believe are justified from all things from which ye could not be justified by the law of Moses 38 39. By his Sacrifice and Merits and intercession and Kingly Power all sins shall be pardoned to all that truly believe in him and take him for their Saviour and King And by him all such are acquit from damning guilt and punishment initially now by his pardoning Law of Grace and finally hereafter by his Judgment and Execution from which the Law of Moses can never justifie or acquit you by all its Sacrifices and your observances 40. Beware therefore lest that come upon you which is spoken of in the prophets 41. Behold ye despisers and wonder and perish for I work a work in your days a work which you shall in no wise believe though a man declare it unto you 40. Take head lest your obstinate unbelief cause God to cast you off and take in the Gentiles in your stead 42. And when the Jews were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next sabbath 42. Some dislike these words but others especially Proselytes desired to hear them again By the same words is meant the same doctrine Note They grosly mistake that say it is the Lords day as such that is here called the next Sabbath 43. Now when the congregation was
abusive injury to others no doubt they would have punished him And verily many Preachers whose Doctrine is tolerable are so abusive in false reviling Application that we may say some Orthodox Churches have need of Church Justices to keep the peace The Epistle of PAUL the Apostle to the ROMANS The INTRODUCTION FOr the understanding of Paul's Epistle to the Romans it is necessary I. To understand his main Design and Subject II. To that end to know what Parties he had to do with III. And what their several Errours were or their Temptations to Errour IV. And by what Arguments he opposeth them and what he granteth them I. Paul's great Design is to establish the Roman Christians in the Faith of the Gospel and in Holiness of Life and in mutual Love and Concord against all the Temptations which then assaulted them II. The Adversaries of their Stability and his Design whom he noteth are 1. The Roman Heathens especially the Learned sort 2. Especially the Jews and the Judaizing Christians 3. Some Erroneous Heretical Christians who were inclined both to Libertinism and to Divisions III. The Errours opposed by him were I. The Heathens who while they scorned the Faith of a Crucified Christ shewed how little they were to be regarded by their Sins against the Light of Nature II. The Jews had all these following Errours 1. Because God had made them a peculiar People by special Privileges and Promises they were over-proud of it as if they had been the onely Servants that God had in World and that none but Jews and their Proselytes were saved 2. And so that their Law was to be received by all the World 3. That this Law given to and by Moses for their Government as a peculiar Republick was so excellent because thus Divine that the keeping of it was the sufficient and onely way of Salvation 4. Herein they overlook'd the Promise which was before the Law and presupposed in the Law as its Foundation and its very Life both the Common Promise made to lapsed Mankind in Adam and Noah and the spiritual part of the Special Promise made to Abraham 2. And they overlook'd the signification of their Types and Ceremonies and look'd at the Law meerly as a Law of Works rewarding or punishing for the doing or not doing it 5. Therefore they mistook the promised Messiah to be a King of David's Line who was to restore their Commonwealth and subdue the Nations to it and rule them in earthly Glory by that Law and so made him subservient to Moses's Law as to be restored by him 6. And so they thought that this Law must endure for ever and that to talk of its abrogation was Blasphemy against God III. The Judaizing Christians conjoyned Christianity and the Law and thought that though Christ's Miracles Resurrection and Spirit proved him to be the Messiah who died for their Sins yet he came not to change their Law but to establish it And first they were long before they could be convinced that it was not necessary to the Gentiles to be Proselytes to it And when they were forced to grant that they still held that it was necessary to all the Jews And therefore they kept up their Ceremonies and separated too far from the Gentile Christians And the Gentile Christians too much despised these IV. Besides these there were some that Heretically took it to be a part of their extraordinary Knowledge to hold That Christianity delivered Men not onely from the Jews Law but from subjection to Men and from necessary strictness in outward Actions And they made a Party for these Opinions V. The Apostle I. dealeth but briefly with the Heathens and argueth against them from their own Errours and Crimes 1. Telling them of the Light of Nature and then of their odious Sins against it that the Christians might not be moved by the scorns and opposition of such a blinded uncapable sort of Adversaries II. But the chief Work of his Epistle is to confute the Jews and Judaizers and to establish the Gentile Christians against their Errours and Opposition To which end he proveth all these things 1. That the Gentiles are not bound to receive the Law of Moses and become Jews 2. That they may be justified and saved by the Faith of Christ as well as the Jews 3. That God foretold their Calling by the Prophets and the Promise to Abraham extended to them as the Spiritual Believing Seed or Children 4. That if this were not true none could be justified or saved because by the Deeds of the Law as such no man can be justified The Jews themselves must be justified by Faith or not at all 5. That the Law of Moses as such came long after the Promise and the Justification of Abraham by Faith and therefore could not null that Promise or way of Life 6. That the Law required such a degree of Works or strict Obedience as no man kept and therefore none could be justified by it 7. That the Law was given but to the Jews and God is not onely the God and Governour of the Jews but of the Gentiles also 8. That the Law forbiddeth Sin and curseth the Sinner and condemneth him and therefore doth not justifie him 9. That the Law as such giveth not Grace and Strength to keep it but supposeth Ability But the Grace and Spirit of Christ enableth 10. That the Law by accident irritateth Lust and increaseth it and doth not mortifie and overcome it 11. That the Law was given to another end than to justifie the Sinner by its bare Works even to convince Men of Sin and the need of Grace and as a Schoolmaster to lead them to Christ who is the End of the Law 12. That Pardon Justification and Salvation must needs be God's free Gift to the Guilty and Condemned and not the Reward of Meritorious Works of the Law nor can any pretend the Title of Innocency or Debt 13. That Christ is designed to gather a more large and excellent Church than the Jewish Nation even a Catholick Church through all the World and that more spiritual and holy into which the Jews if they will believe shall be all graffed which will be to them a higher Privilege than to live under the Mosaick Politie 14. That the Jewish Law was so operous shadowy burdensom and terrible that it is part of the Office of a Saviour to deliver men from it and to bring them under a far better Law and Covenant of Grace By many such Arguments he confuteth the Jews and Judaizing Christians III. How he confuteth the Censorious Dividers who agreed in the Essentials of Christianity but differed about some Jewish Rites and also the Erroneous that enclined to Licentiousness and unjust Separation from the Orthodox will be sufficiently shewn in the particular Expositions IV. But the Apostle denieth none of these following Truths but implieth some and expresly asserteth others of them as Concessions 1. According to the Promise made to Abraham the
Israelites were a holy Nation and a peculiar People separated to God out of all World 2. God's Gvoernment first setled over them was eminently a Theocracy the Supremacy being exercised by extraordinary Revelation by Angelical or Signal Notices and by Prophecy 3. Their Law was eminently Divine the Law of God their Princes being but Executioners and not having Power of Legislation to add abrogate or diminish 4. This Law was wholly Political that is The Rule of the Subjects Obedience and the Rewards and Punishments to be exercised by God as Supreme and by Magistrates as his Officers in the Government of that People as a Holy Commonwealth Even the Decalogue and Ceremonies were such Laws of Politie 5. But this Law supposed the Law of Nature and the antecedent Law of Mercy made to saln Mankind in Adam and Noah and the special Promise made to Abraham and all the Nations of the Earth in his Seed And the Jews ought not to have separated any part of their Law from these which were as its very Life and Soul and principally respected things spiritual and heavenly and everlasting 6. The Law presupposing these and being given to men that had Immortal Souls and bound to know so much doth not much mention such matters of the Life to come as being presupposed and Moses adding specially the distinguishing Laws of Jewish Government 7. The breach even of a Political Law where God was the Legislator deserved future everlasting Punishment though as Men were the official Executioners it was but corporal Punishment that it inflicted 8. The Sacrifices were Obsignations of that Law of Grace which was elder than Moses and so they should have been understood 9. The sincere keeping of that Law while it was in force was the Material part of the Jews Obedience as they were under the Law of Grace 10. Even the Decalogue it self as Mosaical and Political delivered in Stone to the Jews onely is done away with all the rest by Christ their peculiar Commonwealth being ended But as it is 1. the Law of Nature 2. and the Law of Christ it still continueth There are three Controversies that I will here briefly speak to rather than by inserted Annotations afterwards I. Whom Paul describeth in the first and second Chapters II. What Law it is that he speaketh of III. How he meaneth that Faith is imputed to Righteousness and Justification 1. A late Writer hath laboured hard to persuade us that Rom. 1. and a great part of the Epistles speak of the Gnosticks which have usually been otherwise expounded Of this Chapter I think otherwise and of many other Texts because 1. The Philosophers and other Heathens were so much more potent numerous and famous Adversaries to Christianity that we have great reason to suspect that Paul doth not so much pass them by to pelt at a few Hereticks as this Writer imagined 2. The Text agreeth more to the Heathens It was to them that the Gospel was a matter of shame and counted foolishness It was not by the Works of Creation chiefly that the Gnosticks pretended to know God or should have known him but this was the onely Book to the Heathens The Gnosticks were unexcusable as Professours of Faith but it was the Heathens that were left without excuse by the meer Works of God's Creation The Heathen Philosophers were they that profest the greatest Wisdom deriding all Christians as Fools It was the Heathens that were the Authors of all that Imagery and Idolatry named ver 23. The Gnosticks were but for involuntary Complyance in case of danger They renounced worshipping the Creature more than the Creator The Sodomy and all the other Sins by which they are described belong far more to the Heathens than to the Gnosticks Chap. 2. Paul distributeth them that he speaks of into Jews and Gentiles and so doth the whole scope of his Discourse 1 Cor. 1. 2. It is the same sort that he there speaketh of as the Wise and Great and Noble of the World who counted the Wisdom of the Gospel Foolishness and whose Wisdom was Foolishness which God would confound and bring to nought c. which is the plain Description of the Philosophical Heathens A great deal more such Evidence is at hand 3. The Writers of Church-History and Heresies tell us of many sorts of Hereticks in the beginning that went before those called Gnosticks yet none of these are named in Scripture but the Nicolaitans and the Woman Jezebel Rev. 2. 3. And why should we think then that the Gnosticks are meant more than they 4. Those that Paul oft singleth out seem to be them mentioned Acts 15. against whom he reasoneth to the Galatians c. Had he meant others as their Crimes were greater he would have as plainly notified them Indeed 2 Pet. 2. and Jude seem to mean the Nicolaitans as much like the Gnosticks but Paul had much more to do with the Heathen Opposition II. Some have thought that it is the Law of Innocency made first to Adam which Paul meaneth when he speaks against Justification by the Works of the Law Their chief Reasons are 1. Because it saith Cursed is he that doth not all things written c. And hence they gather That the Jews Law was of the same tenor 2. But others give this Reason Because the Jews Law was a Covenant of Grace and therefore could not be that here described But it is evident all along that it was Moses's Law that Paul here meaneth It would be tedious to cite the Proofs all along visible And as to the Reasons for the contrary 1. It is certain that the Law of Innocency was not then in being and force but ceased with Man's Innocency upon Adam's Fall not by mutability in God but in Man God's Law is the present Obligation of his Will to Duty or Punishment Shall we imagine God to say to the sinful World 1. I command thee that art a guilty Sinner to be sinless contrary to the hypothetical necessity of Existence 2. And thou shalt be rewarded if thou be innocent when he is guilty already 3. And if thou be a sinner thou shalt die when he is a Sinner already and the Conditional is become Absolute and past into a Sentence of Judgment 2. The Law of Moses granteth Sacrifice and Pardon for many Sins but the Law of Innocency pardoneth none 3. The meaning of Cursed be he that doth not all things is not Cursed be he that hath any Sin but he that keepeth not all this Law And onely the Jews were under that Law and its Curse And this Law of Moses was so operous and strict that no man did perfectly fulfil it And if they had it would not procure their Pardon for the common Sin of Nature nor merit any thing of God by the benefit he received by their Works 2. And as to the other Objecters It 's true that Moses's Law was given to them as a material peculiar part of the Law of Grace But
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
of God despightful proud boasters inventers of evil things disobedient to parents without understanding covenant-breakers without natural affection implacable unmerciful 29. So far is their Learning and Arts from making them just and happy that they abound with all manner of odious shameful Sin here named 32. Who knowing the judgment of God that they which commit such things are worthy of death not only commit the same but have pleasure in them that do them 32. And all their knowledge of Good and Evil is so far from Justifying or Sanctfying them that they live in the practice of that which they know God doth condemn and in their Societies and Conversation make it their delight CHAP. II. 1. THerefore thou art unexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things 1. Therefore thou that thinkest highly of thy self for thy Knowledg and basely of others as ignorant or barbarous art so far from being justified by this that it aggravateth thy Sin and leaveth thee without excuse For thou livest in as great Sin as those whom thou condemnest as Ignorant 2. But we are sure that the judgment of God is according to truth against them which commit such things 2. But we know that God will judge all Men in Truth and Righteousness according to their Works and will condemn evil doers whatever their Knowledge and Profession be 3. And thinkest thou this O man who judgest them which do such things and dost the same that thou shalt escape the judgment of God 3. Is it not then thy manifest error to think that thy Knowledge and condemning Sin in-others will justifie and save thee that livest in Sin 4. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance 5. But after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath and revelation of the righteous judgment of God 6. Who will render to every man according to his deeds 4 5 6. While thou boastest of Wisdom and livest in Wickedness thou shewest the more contempt of God even of the Riches of his goodness and forbearance and long-suffering not knowing Practically that the goodness of God which thou dost acknowledge in Words should lead thee to Repentance and forsaking of Sin 5. But thy Heart being hardened in impenitency by Sin against Knowledge thou dost but treasure up certain punishment against the Day when God will shew his Righteousness by his Judgment 6. And will judge and use Men according to their Deeds 7. To them who by patient continuance in well doing seek for glory and honour and immortality eternal life 7. To them who by a life of true obedience and patient waiting for his Reward do seek first for future Glory and Honour and Immortal Happiness he will give Eternal Life 8 9. But to them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every soul that doth evil of the Jew first and also of the Gentiles 8 9. But to them that resist the Light and contend against the revealed Truth and obey it not but live in the Practice of Uunrighteousness while they boast of Knowledge God will pour forth his Indignation and Wrath Tribulation and Anguish even on every one that liveth in Sin and Wickedness first on the Jews who sin under their boasting of their Peculiarity Law and Jewish Knowledge and the Greeks and Romans who sin under their boasting of Learning and Philosophy and conceited Wisdom 10 11. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile For there is no respect of persons with God 10 11. But Glory Honour and Peace to every Man that liveth a life of true Obedience and well doing to the Jew first according to their Covenant-Prerogative and also to the Gentiles as being in the same Covenant of Grace for God saveth not Men partially for their outward Priviledges or their barren Knowledge and Profession 12. For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law 12. For all Men shall be judged according to the Oblâ—gations which they were under They that sinned against the Law of Nature and commmon Mercies and were never under the Mosaical Law or Supernatural Revelation shall be condemned by the Law which they sinned against and not by that which was never given them But the Jews that sinned under Moses's Law shall be judged by it 13. For not the hearers of the law are just before God but the doers of the law shall be justified 13. For no Law of God doth justifie Men meerly for having it and hearing it but for doing it so far as they do it 14. For when the Gentiles which have not the law do by nature the things contained in the Law these having not the law are a law unto themselves 15. Which shew the work of the law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another 14 15. For when the Gentiles which have not the Jewish or any written Law of God do by Nature that which that Law commandeth these having not that supernatural written Law have Gods Law of Nature in themselves and shew the effects of this Natural Revelation written in their Hearts their Consciences naturally having some Conviction of Gods Soveraign Government and Mans duty tells them as a Witness whether they do well or ill and their Reason accusing or defending them accordingly 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel 16. I mean not by any mistaken self judging in this World but even at the Bar of Christ when God shall open all mens secret Acts and rectifie all mistaken judgings as I have preached in foretelling that judgment of Christ 17. Behold thou art called a Jew and restest in the law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the law 19. And art confident that thou thy self art a guide to the blind a light of them that are in darkness 20. An instructer of the foolish a teacher of babes which hast the form of knowledge and of the truth in the law 17 18 19 20. And that you may know that the Law will justifie no man for having or knowing it but for doing it consider that it is but self-deceit to think that thou shalt be justified for being called a Jew and resting in the Divineness and perfection of your Law and boasting that you are Gods peculiar People and that his Will and excellent things are known by you which the world knoweth not
and that it is you that by that Law must be the Lights and Guides of the Dark and Ignorant to whom all others as Children should come to School because you have the only True Knowledge by the means of your Law 21 22 23. Thou therefore which teachest another teachest thou not thy self Thou that preachest a man should not steal dost thou steal Thou that saist a man should not commit adultery dost thou commit adultery Thou that abhorrest idols dost thou commit sacrilege Thou that makest thy boast in the law through breaking the law dishonourest thou God 21 22 23. Will the Law justifie thee that condemnest thy self by breaking it while thou boastest of it Will teaching others justifie thee who teachest not thy self Will it justifie a Thief to Preach against Stealing or an Adulterer to Preach against Adultery or the Sacrilegious to abhor Idols 24. For the Name of God is blasphemed among the Gentiles through you as it is written 24. For as the Prophets truly told your fore-fathers I may tell you that you are so far from keeping your Law to Justification that the scandal of your Sin occasioneth the Gentiles to speak evil of your Law and blaspheme God that made it 25. For circumcision verily profiteth if thou keep the law but if thou be a breaker of the law thy circumcision is made uncircumcision 25. Indeed God made not the Law in vain To keep it is required of the Jews as the matter of their Obedience And if you keep it as the Covenant of Circumcision obligeth you you shall not lose the promised Reward But if you are breakers of the Law you will be no more justified than the Uncircumcised but more condemned for violating your Duty and Covenant with God 26 27. Therefore if the uncircumcision keep the righteousness of the law shall not his uncircumcision be counted for circumcision And shall not uncircumcision which is by nature if it fulfil the law judge thee who by the letter and circumcision dost transgress the law 26 27. Therefore it being Performance which the Law requireth if Uncircumcised Persons do that good which the Law requireth it is them that the Law will so far justifie and such obedient Uncircumcised Persons that by obeying the Law of Nature perform the Matter of your Laws shall condemn those that have the Letter of the Law and are by Circumcision engaged to keep it and yet transgress it 28 29. For he is not a Jew that is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew that is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God 28 29. But the Jew that God will accept and justifie as the Seed of Believing Abraham and that answereth the end of the Law is not he that is only visibly one in the outward Ceremony nor is that the acceptable Circumcision which is only outward in the Flesh But he is the accepted Person with God as his peculiar who is such at the Heart as the Law required Jews to be and that is the acceptable Circumcision which cleanseth and sanctifieth the Heart in Spirituality and not only in outward Letter Form and Ceremony which is approved of the most Holy Heart-searching God and not that which is but approved of Men. CHAP. III. 1. WHat advantage then hath the Jew and what profit is there of circumcision 2. Much every way chiefly because that unto them were committed the oracles of God 1 2. You will say If this be so what advantage hath the Jew above the Gentile or what profit doth Circumcision afford them I answer Much every way As first That God committed his Oracles of supernatural Revelation principally to them and from them it is that others have received them 3. For what if some did not believe shall their unbelief make the faith of God without effect 3. It 's true that the most of the present Jews do not believe in Christ nor yield to the perswasions of the Gospel But still Gods Word is sure and true and his Fidelity will perform all his Promises 4. God forbid Yea let God be true and every man a liar as it is written That thou maist be justified in thy sayings and overcome when thou art judged 4. Far be it from us to think that God is untrusty or can lie All Men are untrusty and may deceive by lies but God's Fidelity is his Perfection which cannot fall As David saith His Word shall be justified and all be silenced that dare accuse him of untrustiness or lying 5. But if our unrighteousness commend the righteousness of God what shall we say Is God unrighteous who taketh vengeance I speak as a man 5. But if all our Sin do but occasion the manifestation of Gods Righteousness and so his Honour and End is secured is it not unjust for God to punish and destroy Men for unbelief and sin I object as a Man 6. God forbid for then how shall God judge the world 6. Far be it from us so to think For sure the Judge of all the World is Righteous and will righteously judge 7. For if the truth of God hath more abounded through my lie unto his glory why also am I yet judged a sinner 8. And not rather as we be slanderously reported and as some affirm that we say Let us do evil that good may come whose damnation is just 7 8. But say they If my falshood and sin do occasion the glorifying of God and his Truth why should I be judged a Sinner against God who is glorified by all that I do and not rather conclude as some falsely say we do that we should never fear sinning seeing the effect is always good But just is the damnation of such that pretend Gods Glory to embolden them in Sin 9. What then Are we better than they No in no wise For we have before proved both Jews and Gentiles that they are all under sin 9. What shall we then conclude from this unbelief and punishment of the Jews Is it that we who are Christians Jews and Gentiles were so much better antecedently than the unbelieving part that God therefore gave us his Grace for our better deserts No in no wise For we have before proved that Jews and Gentiles are all under the guilt and reign of Sin till Grace recover them 10. As it is written there is none righteous no not one 11. There is none that understandeth there is none that seeketh after God 12. They are all gone out of the way they are together become unprofitable there is none that doth good no not one 13. Their throat is an open sepulchre with their tongues they have used deceit the poyson of asps is under their lips 14. Whose mouth is full of cursing and bitterness 15. Their feet are swift to shed blood 16. Destruction and misery are in their ways 17. And the way
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
us and not freely give all other things with Christ to us that believingly accept him See 1 Joh. 5.11 12. and Joh. 1.11 12. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth 33. Of how little moment is it what erroneous and malignant Men lay to the charge of God's Elect accusing them as breakers of their Laws whilst God himself doth justifie them 34. Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 34. What or who is he that condemneth those whom Almighty God doth justifie What is the Sentence of a Worm a Sinner and a blinded Enemy to be set against Gods Sentence It is Christ that died for our sins to deliver us from the Law and Curse that justifieth Believers here on Earth yea I say more to our consolation It is Christ that is risen again and advanced in Glory Head over all things to his Church who effectually intercedeth for us and will finally justifie us as our judge 35. Who shall separate us from the love of Christ Shall tribulation or distress or persecution or famine or nakedness or peril or sword 35. And when God by such an incomprehensible Miracle of mercy declared such unspeakable love to us in Christ who or what can be supposed to have power to dissolve this bond of mutual love viz. to separate us from Gods love to us and our thankful return of love to him Shall Tribulation or Distress or Famine or Nakedness or Peril or Sword or any thing that Men can do which are little matters and all work to our good and none of them signifie or cause Gods forsaking us nor shall cause us to forsake him 36. As it is written For thy sake we are killed all the day long we are accounted as sheep to the slaughter 36. We may say as the Psalmist doth 44.22 For thy sake we are killed all the day long c. 37. Nay in all these things we are more than conquerours through him that loved us 37. Yea all these are but the occasions of our triumph when we overcome them all as they are temptations It were not so much to us to conquer all our Enemies and Persecutors in fight as it is by Faith and Patience to overcome their persecutions 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. 38 39. For I am perswaded that the band of love between God and all true Confirmed Christians made in and by our Mediator Christ is so strong and sure that it will never be dissolved by the terrours of the Death or the Love of this Life nor by malignant Spirits by Principalities or Powers Satan or his instruments of strength and violence by what now doth or what hereafter shall befall us or assault us by any things above us or beneath us exaltation or dejection nor by the power of any Creature Nothing hath power to cause God to cease loving us or us to cease loving God ANNOTATIONS I. THe Controversies raised about the first fourteen Verses of the fulfilling of the Righteousness of the Law of the Carnal and Spiritual state of Mind c. are sufficiently decided in the Paraphrase II. So is that of the Spirit of Bondage and Adoption and that of the Witness of the Spirit with our Spirits c. in the Paraphrase on the 15 and 16 Verses III. His Exposition of the 19 20 21 and 22 Verses which feigneth them to speak of the Heathen World hath so many and palpable Violences that I think it not worth the labour to give a particular Confutation of them But if many things about the Creatures Restoration be yet unknown and unrevealed to us it followeth not that therefore it is unknown whether a Restoration there shall be The Heavens must contain Christ till the time of this Restoration And his Violence is as gross about the Words of St. Peter That we look for a new Heaven and a new Earth in which dwelleth Righteousness What God doth with the Souls of Brutes when they die hence may be unknown to us and yet their Restoration known It is not hard by the most probable Principles of Philosophy to shame their Opinion who confidently say that their Souls are no Spiritual Substances but evanid Accidents Qualities or Motions And as they may easily be proved Substances that have an Essential Power of Vital Action Perception and Appetite so it is most improbable that God annihilateth them or changeth their essential Form or Nature But whether they are continued Individuate or onely in one or more universal Form and if Individuate whither or to what use God disposeth of them and what alteration there will be in the State of Restoration Mortals know not IV. Those that say That by the Spirit that helpeth our infirmities ver 26. is meant Christ by his Spirit praying for us in Heaven can neither make it agree with the Context nor prove that the Spirit groaneth in Heaven or is called our Intercessour there but within us V. They that feign the 28 Verse to say That all the Sins of Believers shall work for their good dangerously pervert the Text It 's contrary to the Context and to the tenor of all the Scripture and the Wisdom and Holiness of God and the Safety of Believers to feign God to promise them that how much soever they sin they shall be Gainers by it when he still useth the clean contrary means to save them from it even by his Threatnings And it 's contrary to the very Terms of the Text To them that love God c. which implieth that the defects or decay of their Love to God is not for their good And it 's contrary to common Experience which tells us that many Christians by Sin lose some degrees of Love to God and other Grace and die worse than once they were and so have a less degree of Glory And is this for their good Yea all Men die in some Sin of Omission as in a culpable defect of some due Act or Degree of Faith Hope Love Joy Patience of which they have no more time to repent And what good doth that do them Indeed some Sin to some Men God maketh an Occasion of good and an Object of Repentance c. But as an Occasion is not a Cause and to be an Object of Repentance iâ— to be a Duty and not a Sin so even this much is none of the meaning of this Promise which speaketh but of Sufferings or at most of God's Providential Works of which Sin is none VI. The Controversies about Predestination raised from the 28 and 29 Verses might be ended by the Text it self if
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
the Judgment of others 1. It is certain that God never meant to restore the Jewish Politie under Moses's Law for that Law is abrogated by Christ and so that Politie It 's Jewish Contradiction of Christianity to expect such a Restoration 2. Much less will God ever confine the Church and Covenant of Peculiarity to the Jewish Nation and take it from the Gentiles and cease Catholicism 3. Nor will God restore and confine the Jews to their ancient Country in Palestine which being such a Country of Wales now barren and about half as big as England would be far from making them a People of eminent Glory in the World but rather contemptible in that respect 4. Nor hath God promised to make the Jews Lords and Rulers over the rest of the Nations of the Earth as the Carnal sort of them did expect 5. Therefore no other calling of the Jews can be expected but that they become Parts of the Catholick-Church 6. It seems to me by History that this is performed long ago the main Body of their Nation being turned to Christianity To which purpose consider these things 1. Myriads were converted in Judea by the Apostles 2. In all other Countries of the Roman Empire the scattered Jews had Synagogues to which the Apostles first Preached and where they first gathered the Rudiments of the Christian Churches 3. A vast Number of the unbelieving Jews were destroyed by Vespasian and Titus when Jerusalem was besieged and destroyed 4. Many more Jews were then converted when they saw God's Judgements executed on them and the Christians spared 5. Vast Numbers of the remainder of the Unbelievers were destroyed by Adrian and the Christians spared and many turned Christians then 6. Since then many have been converted by Solemn Disputes and many Jews become eminent Doctors in the Church 7. They were ever fond of their own Country and therefore we may suppose that as many as could lived there And it 's known that all Conquerours use to transplant only the Rich and Ruling Men and leave the Multitude of the poor Labourers to manure the Ground that it may yield them Tribute So did Nebuchadnezzar And so in England did the Romans Saxons Danes and Normans They left the Vulgar to possess the Land under them or else the Land would have been unprofitable to them It was the Rich and the Soldiers that they drove into Wales so that we are mostly of a British Off-spring Now it is known that in the Days of Constantine and the following Christian Emperours though no Country wholly turned Christian of a long time Judea turned as other Provinces did and had their Bishops and their Patriarch in Councils and proportionably rather more than in other Countries were Christians there So that Judea was Christian as other Provinces were CHAP. XII 1. I Beseech you therefore brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable service 1. Now to make Application of all this Doctrine fore-written I beseech you as you have a due sense of Christ's offering himself a Sacrifice for our Sins and of the great Mercy of the Gentiles Salvation by Grace and of our deliverance from the Burdens of the Jewish Law those costly Sacrifices of Beasts being abrogated by Christ that you will resign and dedicate your selves to God and as a living holy Sacrifice give up your own Bodies wholly to him even to the Obedience of his Commands and to suffer what he calls you to even to death which will be better than a Sacrifice of Beasts even a reasonable holy acceptable Service of God 2. And be not conformed to this world but be ye transformed by the renewing of your mind that you may prove what is that good and acceptable and perfect will of God 2. And now you are called out of the World and made a Peculiar People to God conform not your selves to the sinful Practices of the World but be transform'd from your former Errours and Sins by the renewing of your Minds by Truth and Holiness that you may know by experience the Goodness of God's Ways to which you are called and the Greatness of his Love 3. For I say through the grace given unto me to every Man that is among you not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every man the measure of faith 3. And specially because that the proud over-valuing of Mens own Understandings and thinking that they know more than they do is the common Cause of Errours and Sins of Censures Divisions and Heresies in the Churches I do as an Apostle sent and taught of God admonish and charge you all every one to think humbly of himself and not to think your selves wiser or better than you are but with wise self-suspicion and consciousness of your Ignorance and great Imperfection to think soberly of your selves according to truth and to the degree of Faith and Wisdom given you of God 4 5. For as we have many members in one body and all members have not the same Office so we being many are one body in Christ and every one members one of another 4 5. For as the Members of the same Body have great diversity in Number and Office so we though many individual Persons make up one Body or Church in Christ the Head in whom we are united and are related to each other as Members of the same Body 6. Having then gifts differing according to the grace that is given to us whether prophecie let us prophecie according to the proportion of faith 7. Or ministry let us wait on our ministring or he that teacheth on teaching 6 7. Seeing it pleaseth God to give various degrees of Gifts according to the dispensation of his Free Grace and not to make all equal in Gifts or Office let all confine themselves to their Measure and Office and that let them faithfully execute Let those that are inspired to speak as from God by Prediction or Instruction speak what God hath revealed to them according to the proportion of their Revelation and Knowledge and no more and not pretend Special Revelation against the sealed Word of Faith Let those that are called to any Special Service for the Church perform their own Office faithfully therein And let those that are called to teach be faithful Teachers Neglect not your own part and invade not others 8. Or he that exhorteth on exhortation He that giveth let him do it with simplicity He that ruleth with diligence He that sheweth mercy with chearfulness 8. He that is to exhort Men to practise what is taught let him do it diligently for Mens corrupt Wills and Affections have need of excitation and Persuasion as well as their Understandings of Information He that giveth his own or the Churches let him do it sincerely and impartially He that is intrusted to govern Chruch or Family let him
crucified unto the Jews a stumbling-block and unto the Greeks foolishness 24. But unto them which are called both Jews and Greeks Christ the power of God and the wisdom of God 22 23 24. For besides all the Miracles and Resurrection of Christ the Jews require some Sign from Heaven to prove to them that Christ was sent from God And the Greeks look for eminent Learning to prove it some eminent Learning in Philosophy Logick or Oratory But we that convert and save the World do it by preaching Salvation by a Crucified Christ though it be to the Jews a Scandal which they cannot receive and to Gentiles seeming Folly But to them that are converted and saved by it Christ is the Power and the Wisdom of God 25. Because the foolishness of God is wiser then men and the weakness of God is stronger then men 25. For that of God which Men count Foolishness and Weakness and deride doth overcome their pretended Wisdom and Strength and do that which they cannot do and proveth them to be but Folly and Weakness 26 For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called 26. As Christianity is the true Wisdom you see by experience that not many Learned Men or Great Men that rule in the World or Noble Men that abound in Wealth Pleasures and Honour become Christians 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are 29. That no flesh should glory in his presence 27 28 29. But it pleaseth God to chuse that which the World counts Foolish and Weak and Base to confound shame and overcome that which is accounted by them Wise and Mighty and Honourable and the things which they despise God will use and honour yea by that which seemeth nothing to them or which yet is not in being to vanquish those which seem great and real to them that so the Pride of Man may be shamed and the Impotency of Man man fested and all Flesh may be humbled and driven from their Self-confidence and none may glory of any thing of his own against his Glory 30 31. But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption That according as it is written He that glorieth let him glory in the Lord. 30 31. But it is by his Power and Work that you are made Christians united to Christ who of God is made to us the Object and Teacher of the truest Wisdom To know him and to be taught by him the Great things of Salvation excelleth all the Heathen Philosophy He is made of God our Righteousness the Merits of his perfect Righteousness procuring our free Pardon and Adoption which our Works could not do He is made our Sanctification we being purified by vertue of his Sacrifice and by his Spirit and by him separated as a Peculiar People to God And by him it is that we have Redemption and Deliverance from Sin and Satan and the Law and Death and Hell That as it is written God and not Man may be all our Glorying and Trust ANNOTATIONS THis Chapter doth so plainly describe the same sort of Wise Men that are described Rom. 1. and several other such Places and yet is confessedly meant of the Heathen Philosophers and Learned and Great Men including the Jewish Scribes and therefore confuteth the misapplication of many such Texts to the Gnosticks only CHAP. II. 1. ANd I brethren when I came to you came not with excellency of speech or of wisdom declaring unto you the testimony of God 1. Accordingly I my self being sent by Christ to preach to the World did not come to you with the admired Philosophy and Oratory of the World in declaring the Gospel-Mystery and Gods Attestation of it 2. For I determined not to know any thing among you save Jesus Christ and him crucified 2. For I resolved to make no Ostentation of any other Learning and to teach you no other than the Knowledge of a Crucified Christ in an humble manner preached 3. And I was with you in weakness and in fear and in much trembling 3. And accordingly I was humbled among you by Persecutions and Abuse and continual Dangers and Sufferings in conformity to the Cross of Christ which I preached 4. And my speech and my preaching was not with enticing words of mans wisdom but in demonstration of the spirit and of power 4. And my manner of preaching was not by the witty Insinuations of Artificial Learning Oratory or Logick but so as did demonstrate the supernatural Gift of the Spirit of God and in the Power thereof manifested by Miracles and Success 5. That your faith should not stand in the wisdom of men but in the power of God 5. That your Faith the Effect which will be like its Cause and Motives might not be meerly Humane founded on and resolved into the Art of the Speaker but Divine grounded on and resolved into the Evidence of Divine Revelation and Authority 6. Howbeit we speak wisdom among them that are perfect yet not the wisdom of this world nor of the princes of this world that come to nought 6. Yet we are not without useful Learning and sublimity and accurateness of Speech but use such with those that are knowing and capable of it But not the vain and frothy Learning which is now most applauded in the World by Men of Name and Power which perisheth as a Bubble and saveth not them that have it 7. But we speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world unto our glory 7. But we speak the Mystery of Redemption the Product and Discovery of the Wisdom of God which hath been kept in much darkness and little known but ordained before the World was to be opened in the fulness of time to our Glory 8. Which none of the princes of this world knew For had they known it they would not have crucified the Lord of glory 8. Which none of the Rulers of this Age of the World knew else they had not crucified Christ c. 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 9. For the great Gifts of Gods Grace decreed and prepared for all that love him are such as Man seeth not and hardly believeth and cannot comprehend As it is written Eye hath not seen c. 10. But God hath revealed them unto us by his spirit for the spirit searcheth all things yea the deep things of God 10. But God by his Spirit hath revealed
married must needs care for wordly things for Children and Family and specially to please her Husband who possibly may be unsuitable and tyrannical and hardly pleased without displeasing God And to live in mutual displeasure how sad and tempting a Condition will that be Christ told Martha how had a choice it was to be cumbred about many things though lawful in comparison of chusing a free Attendance on the Better part 35. And this I speak for your own profit not that I may cast a snare upon you but for that which is comely and that you may attend upon the Lord without distraction 35. If any of â—ou think that I wrong you by debarring you from the Comforts of Marriage let such know that I speak but comparatively and for your profit tell you that many ignorantly rush upon it without consideration and so miscarry by unexpected Troubles I forbid not Marriage nor make a Law for you to ensnare you but I would have you prudently to prefer the Condition which is best for your selves in which you may serve God without distracting Cares 36. But if any man think that he behaveth himself uncomely toward his virgin if she pass the flower of her age and need so require let him do what he will he sinneth not let them marry 36. But in these things about which there is no Common Law Men should themselves best judge what is suitable convenient and best for themselves If therefore you find that your Daughters have need and that it will be inconvenient to them to pass the Flower of their Age let them marry it is no sin in it self nor to such as so need it 37. Nevertheless he that standeth stedfast in his heart having no necessity but hath power over his own will and hath so decreed in his heart that he will keep his virgin doth well 38. So then he that giveth her in marriage doth well but he that giveth her not in marriage doth better 37 38. But yet he that being urged by no necessity of his own or of his Daughter hath fixed his Resolution to preserve the Freedom of a Single Life not by Vows which bind those whose Condition God may alter and so make Laws and Snares to themselves but by well-grounded Reason submitting to God that can change their State this Man taketh the way to his Daughters greatest Peace and Advantage So then he that giveth her in Marriage doth that which is in it self good and no sin But he that giveth her not in Marriage doth that which is better for her if she have no necessity 39. The wife is bound by the law as long as her husband liveth but if her Husband be dead she is at liberty to be married to whom she will onely in the Lord. 39. God's Law and Mans bind the Wife to her Husband during his Life But if her Husband be dead she may marry another if nothing in her Condition forbid it but it must be to a Believer that is fit for her 40. But she is happier if she so abide after my judgment and I think also that I have the spirit of God 40. But as I am giving you no Common Law against Marriage or for it but directing you how every one may discern what is best for themselves my Judgment is That ordinarily where there is no necessity a Single Life is more for the Persons peace and quietness and freedom from Hindrances in serving God and therefore better for them ANNOTATIONS DIvers Errours have risen from the misunderstanding of some Passages in this Chapter 1. Of them that make Paul to speak at uncertainty without the Spirit of God when they read by permission and not by commandment and I and not the Lord When as he only disclaimeth the giving them a Law in stead of particular Direction II. The Errour of them that hence gather That God hath given us in Scripture his Counsels which are no Commands and make not Duty nor is it Sin to violate them but a Work of Supererrogation to do them Whereas the Apostle only distinguisheth of a proper Universal Law and a consequential Obligation from other General Laws A Common Law is the Rule of Societies If such a Law had commanded or Forbidden Marriage it would be a Duty or a Sin to all But yet God's Law bindeth all to chuse that which most tendeth to their own Good and the escape of Evil and to break this Law is Sin to him that doth it though the same thing he lawful to another e. g. To marry against Parents Consent to an unmeet Person without Necessity and oblige ones self to instruct and maintain a Family when one is unable for it and many such Cases may make it a great Sin to marry A Common Law and a Personal Obligation resulting from another General Law much differ III. The Errour of them that say By Holiness of Children ver 14. is meant either Legitimation only or meer Baptism and not an Interest according to their Capacity in the Covenant of Peculiarity I have so far confuted in my Treatise of Infant Baptism that here I pass it by IV. One excellent Divine hath hence taken occasion to speak so much against changing any Trade or Calling as affrighteth some from Lawful Changes which do more good than hurt V. From ver 37. many unjustly commend absolute Vows of Celibate which is to make a Law to God that he shall not bring them into Necessity by any Change and to make Snares and self-binding Laws for themselves as if they were their own Rulers when God hath made them Work enough and for ought they know may bring them under a necessity to marry VI. On the other side by a blind opposition to this Extreme thousands rashly run into Marriage without considering the Difficulties Cares Sufferings Troubles and Temptations that attend it And being surprised unprepared live accordingly in worldly Cares Impatience and Discontent CHAP. VIII 1. NOw as touching things offered unto idols we know that we all have knowledge Knowledge pusseth up but charity edifieth 1. As to your Case about things offered to Idols they that to defend their licentious Practice herein pretend to know more of their Liberty than we do must understand that we have Knowledge as well as they and Knowledge without Charity is not an Excellency to be boasted of it doth but puff Men up with Pride and Self-conceitedness but Charity is necessary to true Edification 2. And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know 2. And this Conceitedness of their great Knowledge and Wisdom proveth that they know nothing at all as they ought If they knew themselves or Man they would know the weakness of Mans Understanding and how little they know If they knew God or any of his Works they would know their Incomprehensibleness Indeed though we know somewhat of God and his Works and Word we have no adequate knowledge of any
the Jews I became as a Jew that I might gain the Jews to them that are under the law as under the law that I might gain them that are under the law 21. To them that are without law as without law being not without law to God but under the law to Christ that I might gain them that are without law 22. To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some 20 21 22. To the Jews and those whose Education and Consciences keep them under Moses's Law I behaved my self by all Lawful Compliance and Conformity to that Law that I might win them preserving the Truth of the Gospel and my own and the Gentiles Liberty When I converse with the Gentiles that are not under the Law of Moses and have no written Law of God as the Jews have but only the Law of Nature and Mens Laws I fit my self and Doctrine to their State and Capacity to win them not pleading the written Law with them as I do with the Jews Though I am far from thinking or living as lawless for I am under Christs own Government and Law To the scrupulous ignorant sort of Christians and those that are yet unsetled and liable to temptation I behaved my self with all winning Compliance and Pleasingness knowing that stiff Singularity and affected or unnecessary Crossness to others is not the way to gain but to alienate them And though I know that all will not be won by such Compliance yet I am made all things lawful towards all Men that by this my duty I may save some 23 And this I do for the gospels sake that I might be partaker thereof with you 23. All this I do not as a man pleasing Flatterer for Lucre or Repute but to promote the Ends of the Gospel with you that you and I may rejoice therein together 24. Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain 24. As it is not every one that runneth that wins the Prize so it is not every one that preacheth or professeth Christianity that is accepted to Salvation Therefore so preach and so live as answereth your Covenant and Profession and as God hath promised to accept and reward 25. And every man that striveth for the mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 25. Even in Ludicrous Plays Races Combates c. Men prepare their Bodies by Abstinence and strict Diet and this but for a withering Garland Applause or Prize And shall not we do much more for the Heavenly Glory 26. I therefore so run not as uncertainly so fight I not as one that beateth the air 26. I therefore do not run in vain as not knowing for what or as by Sloth to lose the Prize nor fight I as Fencers for meer Shew and Ostentation 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away 27. But my first work is about my self to mortifie and subdue all my Fleshly Desires which stand against my Duty and to keep my Body in constant subjection lest when by Preaching I have won others I should as a carnal Man be lost and cast away my self And if you are true to the Gospel and to your own Souls and would not prove self-deceiving Hypocrites take you the same course and devote all your Interests to the Ends of your Profession and the saving of Souls in stead of pleading for and abusing your real or pretended Liberties to the tempting of others and hindring their Salvation and boasting of this pernicious Folly as the Knowledge wherein you excel others ANNOTATIONS I. THe Darkness of this Chapter comes from the Uncertainty in Matter of Fact what was the Accusation that was made by the envious proud Teachers against Paul 1. Whether it were that he laboured like a Secular Man and lived not on the Church 2. Or That he was a poor Mechanick Fellow that at last must be cast on their Charge or Charity 3. Or That he sollicited them for Contributions to the Poor at Jerusalem or for others and they suggested that he partly meant himself It were easier to expound many Verses did we certainly know the Case objected II. They that from ver 16 17 18. gather a sort of Counsels which make no Duty or Sin and a State of Perfection which is no Duty utterly abuse the Text which intimateth no such thing and are sufficiently before confuted on Chap. 7. about the Case of Marriage III. Though Paul's becoming all things to all men condemn their Humour that in Converse Congregations Opinions Practises do proudly affect unnecessary Oddness that they may seem wiser and better than the rest and justifie Austin's Resolution to do as the Church doth whereever he cometh in all lawful things to win Men by Approach and not to alienate them by Crosness yet it no way countenanceth them who as Temporizers Man-pleasers or for Worldly Ends or an Indifferency in Religion for want of Judgment or tender Consciences and true Obedience to God will conform themselves to any Sin which Mens Laws or Customs shall make needful to their carnal Interest And yet in things antecedently Indifferent Law and Custom may weigh down lighter Motives that are on the other side but not weightier Motives True Prudence here must hold the Scales and determine what is Duty and what is Sin CHAP. X. 1. MOreover brethren I would not that ye should be ignorant how that all our fathers were under the cloud and all passed through the sea 2. And were all baptized unto Moses in the cloud and in the sea 3. And did all eat the same spiritual meat 4. And did all drink the same spiritual drink For they drank of that spiritual Rock that followed them and that Rock was Christ 1 2 3 4. And because your boast of Knowledge and your scandalous uncharitable abuse of your Liberty and insulting therein give me cause to be jealous of many among you let me further remember you That it is not your being Baptized and being Partakers of outward Privileges and being eminent in the Church that will save you if you live in Sin For all the Israelites passed through the Sea and were under the Cloud and so were typically baptized by Covenant to Moses's Law and they did all eat the Passover which was Sacramentally Spiritual Meat and typically as our Eucharist and they all drank of the miraculous Rock-water oft in the Wilderness which Rock and Water were typically or spiritually Christ and his Sacramental Blood 5. But with many of them God was not well pleased for they were overthrown in the wilderness 5. And yet with many yea most of them God was so offended by their Sin that he overthrew them in the
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
Christ to be our Leader and Teacher to sin for it it is he that taught us this And dare you charge Christ with Sin 18. For if I build again the things which I destroyed I make my self a transgressour 18. For if we that have preached Deliverance from the Law and that it doth not justifie us do now intimate the contrary by our Practice we confess our selves Sinners in teaching such Doctrine heretofore 19. For I through the law am dead to the law that I might live unto God 19. The Law it self hath taught me not to trust it for Justification nor to live in the Bondage of it but to look for Life towards God by Christ 20. I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me 20. As Christ was crucified and took away this Wall of Separation and Yoke of Bondage so I am now a Member of his Body the Catholick Church and am dead to the Law and it to me But I have a better Life by which Christ liveth in me both objectively as trusted and loved and efficiently by his Spirit And now it is by Faith in him who loved me and gave himself for me that I live 21. I do not frustrate the grace of God for if righteousness come by the law then Christ is dead in vain 21. I do not by returning to the Law make void all the Design of Grace in our Redemption Christ is dead in vain if Righteousness must be by our performance of the Law of Moses for what need we then any other Sacrifice for sin or to be Redeemed from its Curse CHAP. III. 1. O Foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you 1. So great is your folly in inclining to Judaism that you seem in it as men bewitched and deprived of Reason to turn from Grace to the Law so soon when Christ crucified for your deliverance hath been so plainly preached and set forth before you 2. This onely would I learn of you Received ye the Spirit by the works of the law or by the hearing of faith 2. Do but answer me from your own Experience Have you not received the Spirit your selves some for Miracles or Tongues and the sincere for Sanctification If not you are none of Christs If yea then by what means did you receive it Was it by the Works of the Law you will not say it or was it by hearing the Gospel of Faith 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh 3. Are you so foolish as having received a Spiritual Doctrine and having received and seen the Gifts of the Spirit by it which are its Seal that you should think it your growth or perfection to turn to the Carnal Ceremonies of the Law which gave you not the Spirit 4. Have ye suffered so many things in vain if it be yet in vain 4. Will you lose all the sufferings which you have undergone If you turn to the Law you lose them all 5. He therefore that ministreth to you the Spirit and worketh miracles among you doth he it by the works of the law or by the hearing of faith 5. Are the Miracles that are wrought among you and the Spirit communicated to your selves given from God by the Ministry of the Law or its Works or by the Preaching of the Gospel Note That here is a strong Evidence for the Matter of Fact That the Gift of the Spirit and the Working of Miracles were then things certainly existent Else when Paul appealed to these seduced Galatians themselves as to Men that had the Spirit and these Miracles among them and that with the provoking Words of foolish and bewitched how easily would they have confuted him and said They knew of no such thing This had been the likeliest way to turn them from Christianity with scorn to make that his Proof which if false must be so known to them all 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of faith the same are the children of Abraham 6 7. As it was by believing and trusting Gods Promise that Abraham was accounted righteous so it followeth that it is Believers that are his Seed as Heirs of the Promise 8. And the scripture foreseeing that God would justifie the heathen through faith preached before the gospel unto Abraham saying In thee shall all nations be blessed 8. And the Scripture foretelling that God would justifie the Heathen as he did Abraham by Faith did in effect preach this Gospel to him then when it 's said In thee shall all Nations be blessed and therefore not the Jewish Nation onely 9. So then they which be of faith are blessed with faithful Abraham 9 So that if the Promise be made to them in Abraham they that have the same Qualification of Faith must needs be they that are blessed in him though they keep not the Law of Moses which Abraham did not nor the Gentile Believers 10. For as many as are of the works of the law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the law to do them 10. For all that trust for Justification and Life to their own doing the Works of that Law and not to the free Grace of God in Christ must needs be cursed and not justified by it For it saith Cursed is every one that continueth not c. which no man doth 11. But that no man is justified by the law in the sight of God it is evident for The just shall live by faith 12. And the law is not of faith but The man that doth them shall live in them 11 12. It 's evident that before God none is justified by the Law For it 's said that The just by faith shall live But the Law considered in it self as distinct from the Promise doth not give Life on condition of Faith receiving it as a free Gift but on condition of doing all that it commandeth Though the Law as subordinate to the Promise be of Faith 13. Christ hath reedeemed us from the curse of the law being made a curse for us for it is written Cursed is every one that hangeth on a tree 13. That Law which curseth us doth not justifie us but so doth Moses's Law and therefore came Christ to redeem us from that Curse suffering as a Sacrifice for us a cursed Death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith 14. That the Blessing which was pronounced to Abraham as a Believer might come
Names and Inheritance so God having called you in Christ by Grace into this State of Adoption from the Servitude of Sin and the Law hath sealed you with his Sanctifying Spirit whereby in the Belief of his Fatherly Love to you in Christ your new Natures are inclined to love and trust him and depend on him and seek to him in all your Wants and Streights as Children to their Parents This is your Mark of Adoption Note That as Adoption is taken in two senses and degrees so is the Gift of the Spirit 1. To be so far Redeemed by Christ as to be brought from under Sin and the Law and Curse into a State of Sonship and Life by a Conditional Deed of Gift or Promise that is so Men will accept and not reject the Gift this is a Conditional Adoption and with this there goeth a measure of the Spirits Operation which should draw all and doth draw the Elect to the first true Faith and Repentance by Vocation 2. But to those that thus actually believe and repent and so receive Christ and are united to him is given with him the Gift and Relation of actual Adoption and these have actually the Spirit of Holiness Love and Adoption even possessing them 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ 7. So that now you are not Slaves or meer Servants ruled by constraint of fear and so not under the bondage of that Law which doth work by cursing Terrour but you are Sons and under a Fatherly Government and if Sons then have you right to the Inheritance by Christ 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods 8. But before you were brought to the true Knowledge of God you Gentile Christians were the worst of Slaves serving them that are no Gods at all and the Jews thought there was no hope of you but by becoming Proselytes to them And now Christ hath delivered both you and them 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage 9. And now you have learned the Knowledge of God or rather were by his free Mercy known first of him and called home by him what should more you to encline to forsake this State of Liberty and of Sons to become Servants under either Jewish or Gentile Bondage or that Law whose Ceremonies were suited to a poor and weak sort of People 10. Ye observe days and months and times and years 11. I am afraid of you lest I have bestowed upon you labour in vain 10 11. You keep the Jewish Ceremonial Sabbaths Feasts and Fasts as if that Law were obligatory to you This maketh me fear lest I have preached the Gospel to such in vain 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all 12. Brethren rejecâ— not my Counsel and Example for it is for your own Interest and Liberty that I speak and not for any Gain of my own Your Dissent doth not hurt me but your selves 13. Ye know how through infirmity of the flesh I preached the gospel unto you at the first 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an angel of God even as Christ Jesus 13 14. You know that I was so far from seeking any Ends of my own when I first preached the Gospel to you that it cost me suffering in the Flesh from Persecutors And though by this I was rendred vile in the eyes of the World and few will own Men in their Sufferings yet you did not for this despise me or reject my Doctrine yea you received me as you would have done an Angel or Christ himself with Kindness 15. Where is then the blessedness you spake of for I bear you record that if it had been possible ye would have plucked out your own eyes and have given them to me 15. How happy did you then think your selves in the Comfort of the Gospel And how is the Case now altered For I testifie for you that your respect to me was so great that you would not have thought your very Eyes too dear to have given me had it been needful 16. Am I therefore become your enemy because I tell you the truth 16. And have I forfeited all your Love by telling you the truth which speaketh your Liberty and Peace with God though it may expose you to some suffering from the Jews 17. They zealously affect you but not well yea they would exclude you that you might affect them 17. They sollicit you with zealous Expressions of Love but it is not to do you good nor is erroneous Zeal and Kindness profitable Yea they would cast you out of your Spiritual Liberty and Grace that they might obtain a Mastery in your erroneous affections to them 18. But it is good to be zealously affected always in a good thing and not only when I am present with you 18. Zealous Affections are Good when they are laid out on that which is good But then it should be constant and not liable to be changed by Seduâ—ers if your Teachers be but absent from you and not at hand to confute them 19. My little children of whom I travail in birth again until Christ be formed in you 20. I desire to be present with you now and to change my voice for I stand in doubt of you 19 20. You are to me as my Children and I am again in painful care of your Salvation till I hear that you are resolved Christians in sincerity I desire and did purpose to come to you For being in suspicion and fear of you I would know better what to say to you than at this distance I can 21 22. Tell me ye that desire to be under the law do ye not hear the law For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman 21 22. Did you mark and understand the Law which you hear you would not desire to be under it You may read That Abraham had two Sons One by â—agar a Bond-servant the other by Sarah his Free and Lawful Wife 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise 23. Ismael was born of Hagar by ordinary carnal Generation but Isaac was born of Sarah by Gods Promise and his Power above the ordinary course of Nature 24. Which things are an allegory for these are the two covenants the one from the mount Sinai which gendereth to bondage which is Agar 24. Which are to be allegorically understood as denoting the two Covenants One that of the Law given at Mount Sinai which being a Law of Servitude and Fear is well signified by Agar 25. For this
you have brought all your Churches into danger of defection 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be 10. I trust God will keep the Churches from revolting but those Persons whoever they be that by Seduction trouble and endanger you shall not escape Gods Judgment and our just Rebukes and Censures 11. And I brethren if I yet preach circumcision why do I yet suffer persecution then is the offence of the cross ceased 11. And as for me what need I suffer much if I could conform to the Judaism which these Men would imposâ— And then how are we still bound to take up the Cross and suffer with and for Christ These Conditions imposed by Christ on those that will reign with him are then ceased and the Church is no more a persecuted Society Note That the Jews who took themselves to be not onely Gods peculiar but his only People and thought all others contemptible and profane were yet far greater Persecuters than the Heathens and that as in zeal for God and his Law And so are the Worldly Papal Tyrannical Clergy at this day who appropriate the Name of the Church to themselves 12. I would they were even cut off which trouble you 12. The hurt that these Men do who would unsettle and pervert you is so great that I would they were even cut off from the Church if upon personal Admonition they repent not and so left to Gods Judgment who oft maketh Satan his Executioner on such Mens Bodies 13. For brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another 13. Christ hath called you to a State of Freedom from Mosaical Rites and from the Curse Use it therefore thankfully but yet abuse it not to any Sin to despise the weak that yet scruple the forsaking of those Rites or to serve any Carnal Lust or Interest as if you had liberty to sin 14. For all the law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self 14. You are still under a Law but it is the Law of Love which in the Duties which you owe to Man is fulfilled if you do but love your Neighbours as your selves supposing that you love your selves with a well-guided Love 15. But if ye bite and devour one another take heed that ye be not consumed one of another 15. But if Selfishness and Faction conquer Brotherly Love and set you on hurting one another you will stir up those whom you hurt to Self-defence and Revenge and make your selves so many Enemies that you will be consumed each of other Note How sottish or malignant are they that preach down Love and Gentleness and preach to stir up Men to Wrath Hatred and Hurtfulness that they consider not this and lay it not to heart with fear 16. This I say then Walk in the Spirit and ye shall not fulfil the lust of the flesh 16. If you say That without the Law there will be no restraint of fleshly Sins I say Walk in the Spirit of Christ that is by his Spiritual Law and his Spirits sanctifying Inclinations and then you will overcome your fleshly Lusts without the Carnal Rites and Corporal Penalties of that Law 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would 17. For the Flesh and Spirit are more contrary than the Flesh and Moses's Political and Ritual Law It is the Spirit that the Flesh lusteth against and it is the Spirit that is contrarily inclined and must overcome it These contrary Inclinations keep you in such imperfection that you cannot be as good and blameless as you would be and therefore Grace must pardon you 18. But if ye be led by the Spirit ye are not under the law 18. But if the sanctifying Spirit of Christ be it that ruleth you then as you are above the childish Rites so you so far are above the need of terrifying Penalties for Love will be your powerful Principle 19 20. Now the works of the flesh are manifest which are these Adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies 21. Envyings murders drunkenness revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the kingdom of God 19 20 21. Perhaps you 'll say How shall we know Sin but by the Law To which I say That they being Works of the Flesh against true Reason and the Spirit of God the very Light of Nature and Christs Spirit and Spiritual Word doth make them manifest such as Adultery Fornication c. of which I have told you and yet tell you that such shall not inherit the Kingdom of God 22. But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith 23. Meekness temperance against such there is no law 22 23. But the Fruits of the Spirit of Christ in all true Christians them that are not under the Law of Moses are Love to God and Men Joy in the hope of Salvation and in doing good Peace with Conscience and as much as in us lieth with Men Patience under Sufferings and Wrongs Kindness and Gentleness doing all the good we can Trustiness and trusting God Meekness and tameness of Disposition Temperance and Chastity c. The Spirit of God giveth us a Love to all these so that such need not penal Terrour to force them to it nor doth the Law condemn any of these 24. And they that are Christs have crucified the flesh with the affections and lusts 24. And all true Christians whom Christ will own have by his Spirit crucified the Flesh with its inordinate Affections and Lusts in conformity to the crucified Body of their Lord though he had no Sin And this is more effectual against Sin than all the Curses of Moses's Law 25. If we live in the Spirit let us also walk in the Spirit 25. If the Spirit be the Principle of our New Life let us do the Works of it 26. Let us not be desirous of vain glory provoking one another envying one another 26. If you be Spiritual shew it by avoiding vain-glorious Boasting of your own Knowledge and Goodness and provoking others by proud Contempt or contentious Opposition See Jam. 3. CHAP. VI. 1. BRethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness considering thy self lest thou also be tempted 1. If any of you be surprised in Faultiness contrary to the bent of his Heart and Life you that are indeed spiritual and free your selves shew it by that Meekness which is the Fruit of the Spirit in
restoring him by Repentance and use not rough Severity and Contempt considering how uncertain you are what Temptation may dâ— upon your selves 2. Bear ye one anothers burdens and so fulfil the law of Christ 2 Let other Mens Burdens Hurts and Dangers be to you as if they were your own help each other to deliverance and ease and not add to the Load that is upon them And by this you shall fulsul the Law of Christ which is the Law of Love 3. For if a man think himself to be something when he is nothing he deceiveth himself 3. Alas Man is a poor nothing unable of himself to stand in trial and the self-confident who roughly handle the Faulty or contemn them and so think themselves to be something do but deceive themselves as the Event will manifest 4. But let every man prove his own work and then shall he have rejoycing in himself alone and not in another 4. The way of Wisdom is not to lift up your selves as Wise and Good by sharp censuring the Faults of others but closely to try and prove your selves and your own doings that so your own Consciences may speak comfort to you and not to seek Honour by insulting over the Weak that others may exalt you 5. For every man shall bear his own burden 5. For it is not other Mens Goodness or Sins for which Men shall be rewarded or punished but their own And therefore they are most concerned to judge themselves 6. Let him that is taught in the word communicate unto him that teacheth in all good things 6. And to your Teachers it is the Hearers Duty to maintain them and communicate according to your own Ability for their Provision and Supply 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap 7. Let not Men deceive themselves by a barren Profession for God will not be deceived All Men shall reap as they sowe and be judged according to their Works 8. For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 8. They that seek first Provision for their own Flesh do live but for a Body that will rot in the Grave and where then is the Fruit of their Life besides the Ruine of their Soul But they that in obedience to the Spirit do live a spiritual Life for spiritual Felicity shall receive everlasting Life as their Reward 9. And let us not be weary in well-doing for in due season we shall reap if we faint not 9. And let not us be tired with length of Labour or delay of the Reward Harvest cometh not as soon as we have sown When Gods due season is come we shall certainly reap the blessed Fruit if fainting make us not come short of it 10. As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith 10. Let us therefore according to our several Abilities do all the good to all Men that we can but especially to Christians who are the Houshold or Church of Christ 11 12. Ye see how large a letter I have written unto you with mine own hand As many as desire to make a fair shew in the flesh they constrain you to be circumcised onely lest they should suffer persecution for the cross of Christ 11 12. You see how large a Letter your own Danger hath drawn me to write They that would draw you to conformity to the Jews are a Carnal sort of Men that will keep their Wordly Reputation and Safety and because they cannot suffer Persecution from the Jews themselves they would draw you to this Conformity with them that you may seem to justifie them in their Sin and pretend that all others are ignorant of Christian Liberty 13. For neither they themselves who are circumcised keep the law but desire to have you circumcised that they may glory in your flesh 13. For they keep not the Law themselves but would keep up their Reputation by getting you on their side to strengthen their Interest and make you their Defence 14. But God forbid that I should glory save in the cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world 14. But my Glorying shall not be in worldly Prosperity and freedom from Sufferings but in following a Crucified Christ in Cross-bearing by whom the World to me is a dead contemned thing as Christ on the Cross seemed to the Men of the World and my Esteem and Love of the World are crucified and dead in me so that I can spare its Ease and Honours 15. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature 15. For in the Judgment of Christ the Christianity which is accepted to Salvation is neither Circumcision nor Uncircumcision though Judaizing Circumcision be now contrary to Grace but it is a New Creature by the Spirit regenerated to God 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God 16. And the Peace and Mercy of God will be on all them that walk as New Creatures by the guidance of his Spirit placing acceptable Religion in this and not in Circumcision or Uncircumcision This Benediction I pronounce on them that are the true Israel of God and will so be accepted by him however judged of by Man 17. From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus 17. Let not those that profess themselves Christians any more trouble me by their Emulations and Calumnies and by seducing the Churches For I carry with me the Marks of my Faithfulness to Christ even the Sufferings which I undergo for him which are a better Evidence of his Acceptance than avoiding Persecution is to my Accusers that would seduce you 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen 18. My Benediction and Prayer for you is That the Grace of our Lord Jesus Christ may be with your Spirit to guide justifie and sanctifie you which will save you when Judaism and trusting to the Works of the Law will fail you Amen The Epistle of PAUL the Apostle to the EPHESIANS CHAP. I. 1. PAul an apostle of Jesus Christ by the will of God to the saints which are at Ephesus and to the faithful in Christ Jesus 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ 1 2. Paul an Apostle of Jesus Christ called and sent by his Appearance and Voice to preach his Gospel to which God had chosen me to the Saints and faithful Christians at Ephesus my Benediction and Prayer is That they may have Grace and Peace Holiness and Consolation from God our Father and Christ our Saviour 3. Blessed be the God and Father of our Lord Jesus Christ who
promised or as Incarnate and were no paâ—t of that peculiar People the Jews but Aliens whom they justly refused Communion with and were Strangers from the Covenant which promised Peculiarity and so had none of the hope of Redemption which those Promises gave nor knew how as reconciled to be accepted of God and lived as Atheists without the true Knowledge of God or Trust in him or Obedience to him though you had many Idols 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ 13. But now ye are Christians you are brought as nigh God as the believing Jews the Partition being taken down and the Covenant of Grace founding an Universal Church purchased and sealed by the Blood of Christ whose peculiar People now ye are 14. For he is our peace who hath made both one and hath broken down the middle wall of partition between us 14. For he is the Maker of our Peace with God and one another and hath taken away the Division between Jews and Gentiles which was like the Wall which kept the Gentiles in the outer Court of the Temple and opened to us all a way into the Sanctuary 15. Having abolished in his flesh the enmity even the law of commandments contained in ordinances for to make in himself of twain one new man so making peace 15. Being Man in the common Nature of Man and offering his Body a Sacrifice for the Sins of all he hath abolisheâ— the Law of Moses which contained Ordinances Ceremonial Typical and Political with severe Penalties and maketh us all one Catholick Church united in himself the Head 16. And that he might reconcile both unto God in one body by the cross having slain the enmity thereby 16. And as his one Body was crucified for both so he thereby reconcileth both to Gâ—d in one Body or Society which is his Church having abolished the Enmity 17. And came and preached peace to you which are afar off and to them that were nigh 17. And this Gospel of Reconciliation and Unity he hath by himself and his Apostles preached and offered Grace and Peace both to Gentiles and Jews 18. For through him we both have an access by one Spirit unto the Father 18. For through his Merits Intercession and Covenant all Believers Jews and Gentiles are made the Children of God and are sealed by his Spirit of Adoption which is an Intercessor within us by whom we have access to God 19. Now therefore ye are no more strangers and foreigners but fellow-citizens with the saints and of the houshold of God 19. And now this Reconciliation being made by Christ you Gentiles are no longer Strangers or Forreigners to the Church or peculiar People of God but are free Denizens Burgesses or enfranchised Citizens with the rest of the holy Society even Members of the Holy Catholick Church of Adopted ones which is as the Houshold of God 20. And are built upon the foundation of the apostles and prophets Jesus Christ himself being the chief corner-stone 20. And I may liken you not onely to the Houshold but to the Hoâ—se of God of which you are a living part built on the Doctrine of the Apostles and Prophets qualified by the Holy Ghost and authorised by Christ to call and gather his Catholick Church and so may secondarily be called its Foundation Christ himself being the primary Foundation or Chief Corner-stone 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. 21. In whom as the Head of Union all the Church of God being compact into one holy Society as it were of Living Stones is built riseth and groweth up to be an holy Temple to the Lord increasing to its perfection 22. In whom you also are builded together for an habitation of God through the Spirit 22. And as God called the Temple at Jerusalem his Dwelling so by the Spirit of Christ you also with all the rest of the Faithful are built up as a holy Temple in which by the same Spirit God will dwell Note That 1. The Catholick Church is not onely that which was once by the Policy of Emperours and Bishops called Catholick as National being in that Empire onely and under its Laws but as it containeth all Christians in the World 2. That it is Headed onely by Christ the Center of its Unity 3. That inspired Apostles and Prophets being the Mâ—ssengers of new Divine Revelation are its secondary Foundation by an Authority and Qualification proper to them and not extending to Bishops or their Councils who come after them 4. Note the great Dignity of the Church as resulting from this Foundation Christ and the Reconciliation wrought by him 5. That they that would destroy this Unity and Superstruction fight against Christ and would destroy the Church which is most notably done by setting up a false Head or Foundation or making false uncapable Terms of Union by the presumptuous Canons and Laws of Usurpers 6. That though this Church have no Uniting Head but Christ yet it must be compact as the Members of his Body and have one Faith Hope Baptism and Spirit of Love and abhor Division as Destruction CHAP. III. 1. FOr this cause I Paul the prisoner of Jesus Christ for you Gentiles 1. Having those great Encouragements I Paul even glory that I am Christs Prisoner for the Gentiles sake even for preaching the Gospel for their Conversion and Salvation Note That at once Paul was the Jews Prisoner as his Accusers and Persecutors and the Heathen Romans Prisoner as his Judges and Christs Prisoner both finally as suffering for his sake and obligatorily as Commissioned for a Persecuted Work and the Gentiles Prisoner finally as suffering for his Labours for their Salvation 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 2 3. For I suppose you have heard how for your good God hath commissioned me to declare and dispence to you the Gospel of Grace and Gifts of the Spirit and by Revelation from Heaven by the Voice of Christ and inwardly by his Spirit made known to me the Mystery of Mans Redemption and the Calling of the Gentiles as I wrote briefly before 4 5. Whereby when ye read ye may understand my knowledge in the mystery of Christ which in other ages was not made known unto the sons of men as it is now revealed unto his holy apostles and prophets by the Spirit 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the gospel 4 5 6. In which you may read my Explication of this Mystery and perceive that Christ hath acquainted me with it which in former Ages was not openly and clearly made known to Men as it is now by the Spirit revealed to the holy Apostles and Prophets who
Fruit and as the House must be built up when the Foundation is laid so must you now be more and more rooted and built up and stablished in the same Faith which you were taught at first and must abound with joyful Thanks to God in the increased Knowledge Love and Practise of that in stead of hearkning to Novelties or Errours 8. Beware lest any man spoil you through philosphy and vain deceit after the tradition of men after the rudiments of the world and not after Christ 8. The danger which I advise you to beware is lest any by pretending that the Heathen Philosophy is a higher sort of Wisdom and Learning more methodical accurate extensive than the Gospel of Christ should deceive you and draw you from the true Wisdom of Christianity or Hereticks draw you by Philosophical Pretences to their Heresies and they should set up the Tradition Books or Opinions of any Sect of Philosophers against the Heavenly Doctrine of Christ Note That as Moses's Law was very useful in subordination to the Covenant of Grace and to Christ but pernicious to them that set it in opposition to Christ or in separation from him so is true Philosophy which is the Knowledge of the knowable part of Gods Works useful in subordination to Christ But the Heathen Sect of Philosophers were the most dangerous Adversaries to Christianity by deriding its Simplicity and pretending to far greater Learning and despising Christians as ignorant and credulous and using against them their Logical Art and Sophistry and the Reputation of all their Sciences 9. For in him dwelleth all the fulness of the Godhead bodily 9. For as the Divine Nature it self hath united it self to and so dwelleth in his Humane Nature so in the Person Doctrine and Works of Christ Incarnate God hath treasured up and by that In-dwelling placed the fullest Manifestation of himself to Mankind that ever he will give them in this Life on Earth 10. And ye are compleat in him who is the head of all principality and power 10. You need not seek after Wisdom in the Oracles or Knowledge of Demons or Angels for in Christ you have compleat Wisdom if you truly receive him and learn of him who is not onely above all Philosophers and Rabbies but above the highest Angels or Celestial Powers and is the chief Revealer of God to Man 11. In whom also ye are circumcised by the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ 11. Nor need you go to Judaism for Circumcision For you have the true saving Circumcision in Christ even that of the Heart made without Plands by the Spirit of Christ cutting off and casting away the Body of Sin or Fleshly Lusts 12. Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead 12. And it 's more than a Circumcision of your Lusts that you have in Christ they are dead and buried with him For so your Baptism signifieth in which you are put under the Water to signifie and profess that your Old Man or Fleshly Lust is dead and buried with him and you rise thence to signifie and profess that you risâ— to Newness of Life and Heavenly Hopes through the Belief of Gods Works that raised Christ from the dead 13. And you being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses 13. And you that were as dead in the Guilt and Power of your Sins your Hearts and Lusts as your Flesh being uncircumcised hath God made spiritually alive as Christ was quickned and raised and hath absolved you by pardon of all Sin from the Obligation to Everlasting Death which you had contracted 14. Blotting out the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nailing it to his cross 14. Cancelling the Legal Imposition of Mosaical Rites and Ceremonies even to us Jews which might have been produced against us Breakers of the Law to our condemnation and as it were nailed it to his Cross while by dying he disabled it So that you need not think that Judaizing is necessary to your Salvation 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it 15. And when his Crucifiers triumphed over him on the Cross as if they had utterly overcome him it was but his Conquest and Spoils of all Principalities and Powers of Devils or Men that were Adversaries to his Grace and Kingdom and his open Ostentation of his Victory and Triumph over them in that his Crucifixion 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new-moon or of the sabbath days 6. Seeing then that Christ hath abrogated the Mosaical Law none ought to censure you as Sinners for not keeping the Ceremonies of the Law about Meat or Drink or in the Point of Festivals called Holydays or of the New Moon or of the Sabbath-days 17. Which are a shadow of things to come but the body is of Christ 17. For these were but Shadows of the things to come even Christ and Christianity which are the Substance shadowed Note That Sabbaths are abolished with the rest of Moses's Law As to the Lords-days consider these things distinctly 1. That all Moses's Law as such bound onely the Jews to whom it was promulgate and is now abolished even saith Paul that written in Stone 2. That all the Law of Christ in Nature and Revelation still bindeth us 3. That the Word Sabbath in Scripture properly signifieth a Day of Ceremonial Rest in which the Bodily Rest was a Duty directly in it self as Sacrificing and other Ceremonies were 4. That the Lords-day is never called a Sabbath in Scripture however some mistake a Text or two 5. That the Lords-day is separated by Divine Appointment to the holy Commemoration of Christs Resurrection and our Redemption especially in Sacred Assemblies for Church-worship 6. That it is of greater dignity than the Sabbaths were as being for more substantial spiritual excellent Work 7. That on it Rest is not a Ceremonial Due as it was on Sabbaths for it self but onely a subordinate Duty that Soul and Body even of Servants may be vacant and free for Spiritual Worship and no Breach of Rest is now a Sin but 1. That which hindreth this Spiritual Work 2. Or is scandalous encouraging others to Sin 8. That therefore the Seventh-day Sabbath is abolished 1. Because Moses's Law is abolished 2. And all proper Sabbaths are abolished 9. That yet with the ancient Churches we may well call the Lords day the Sâ—bbath when it tendeth not to Errour But onely by allusion or metaphorically as they then called the Table an Altar the Minsters Priests and the Sacrament and Alms and Thankâ—giving Sacrifices This
supream onely God both in the Temple at Jerusalem and throughout all the now-Christian Eastern Empire and a great part further of the World and under the Title of God's greatest Prophet will put down God's own Institutions and Laws and Gospel and set up his own in the stead 6. What it is that stops him is a thing known to you all even the Imperial Power which as it falls he will rise For as he is to make his false Religion by a composition of Arianism Judaism and his own Inventions so the swarm of Heresies now among us Nicolaitans Ebionites Cerinthians Gnosticks c. are secretly a Mystereous Iniquity preparing for him Onely that Empire that now letteth must give place to him by diminution at his first rising and by its total-overthrow in the East at his full possession And so he shall in his time become the open Seducer and Captivater of the Church and World and must stay till Christ diminish and consume Mahometanism by his Word preached and utterly destroy it with the Glory of his more full appearance before the end 9. Even that Mâ—homets Kingdom whose coming is by Satanical Murdering Wars and deceitful pretences of Heavenly Signs and Revelations and with the unrighteous deceit of pretended opposition to Idolatry and to Christians as if they worship two or three Gods and their Laws were not so good as his And those Superficial Hypocrite-Christians that had but the Name and Form and not the hearty belief love and obedience to the Truth shall turn Mahometans and be damned II. The commonest Protestant Paraphrase is thus V. 3. Christs coming shall not be till there be a general Apostacie of the whole visible Church say some or of most or much of it say others unto Idolatrous Worship and subjection to the Papacy and that Man of sin the Pope be revealed the Active and Passive Son of Perdition the Abaddon the Head of this Apostacie given up to all sin himself and to promote it 4. Who claimeth Christs Prerogative under the name of his Universal Vicar and overthrows his Officers and Laws and sets up his own against them and overtoppeth and subjecteth all Princes and Magistrates and this in the Church of God say most or in that Idolatrous Church of his own falsely called The Church of God say others as if he were there chief Lord himself and arrogating names of Blasphemy I told you formerly of all this And now you know what hindereth his speedy arising Even the Empire as such say some including both the Pagan and Christian Or as others the Empire as Pagan only 6. For the beginnings of Antichristianity are secretly and mysteriously already working which will bring him forth in time even the Pride and Ambition of Ministers seeking Superiority and the Peoples excess of Factious Respects to some above others and falling into Sects and Heresies in following them Only the Empire that now hindreth must first be taken out of the way 8. And then shall the Pope that Man of Wickedness arise say some or be openly discovered to be Antichrist say others Whom the Lord shall consume by the Power of his Word preached by the two Witnesses and then destroy by pouring out the Vials of his Wrath upon him at his later coming to restore his Church 9. Even that Pope with his Roman Church of Papists whose coming to the Papacy is after that way of working by force and cheats and feigned Miracles which Satan teacheth and giveth them to seduce the Christian World 10. And with all the deceiving Arts of falshood by which unrighteousness is upheld and promoted to delude those that shall perish for ever Because they received not sound Doctrine when it was delivered nor held the Christian Faith in Love and in its Power but in Custom Hypocrisie and Form that it might sanctifie and save them Therefore God justly gave them up by desertions to Deceivers and Delusions to believe a lie 12. That all these Papists might be damned who believed not the Truth that is contrary to Popery but had pleasure in its unrighteous Principles and Practices and in that sensual life which is contrary to the Christianity which they profess III. The third considerable Opinion runs thus in the Paraphrase Exposition 1. Pauls words have relation both to Daniels words of Antiochus say most but of the Roman Power rather say Calvin and Brightman who largely proveth it 2. It is so far from being true that the Christians rejoiced in Christs sending the Romans to destroy Jerusalem that they greatly lamented it The Cities name was precious to them the first Christians being all Jews and the Gentiles receiving the Gospel from Jerusalem Christ wept over them when he Prophesied their ruine Paul's lamentation was great for them The ruine was dreadful 1110000 killed and 700000 carried Captive And the Apostles were all Jews and there was a common expectation among the Jews of the Messiah's glorious Kingdom at Jerusalem and they called it The Holy City and Land 3. The Abomination of desolation is by Christ himself compared to that spoken of by Daniel the Prophet which was the destroying the Holy Place and Worship and setting up Idolatry in its stead And the Authors themselves of the second Exposition as against the Pope Expound the Desolating Abomination in Matth. 24. to be the Roman Heathen Army coming to lay waste the Holy City and Temple For that Abomination of Desolation was to go before the flight of Men from Jerusalem or to concur And this Text v. 3. c. seemeth plainly to follow Christ and speak of the same that he speaketh of 4. Vespasian and his Son Titus by his Command were the Men that destroyed the Holy City Temple and Nation and the Idolatrous Heathens and their Worship there took present possession and so set up the Desolation and Abomination And his younger Son Domitian destroyed the Christians and Proclaimed himself to be God and to be worshipped with Altars and Sacrifices as God 5. This Vespatian took on him to work Miracles healing a Blind Man and many others So that some foolish Jews called him the Messiah And he and his Son Titus by their flattery and fair lives got great esteem as excellent Men And their Learned Orators c. promoted the honour of Idolatry by theirs 6. This way of Self-deifying and promoting Idolatry and Captivating the Jews and all Christians went on though not equally through all the Emperours almost till Constantine 7. The attempt of Caius Caligula told the Christians what further to expect when he Commanded Petronius to set up his Image in the Temple to be worshipped as Jupiter Nero's Cruelty prognosticated much 8. But Vespasian and Titus were stopt from the Desolation first attempted by the Life of Claudius Galba Otho Vitellius till he was made Emperour himself 9. And Christ consumed their Idolatry by his Gospel and destroyed it by Constantine These things premised their Paraphrase is v. 3. The day of the Lord will not
by Office the Care of gathering many Churches and then taking care of their Preservation and Increase by urging the Doctrine and Commands of Christ and Ordaining Bishops over particular Churches Episcopos gregis by their own and the Flocks consent and not otherwise and then exhorting such Pastors and Churches on just occasions to do their Duties And who can be against such Archbishops But some that now feign the Idea of a Bishop to be one that hath many score or Hundred Churches under him which have no Bishop but himself and one that is set over them without their consent and that ruleth them by force of the adjoyned Sword Imprisonment or Ruine are ready to Dream that Timothy and Titus were such Bishops Doubtless every City or Corporation where were Christians had then a Church at least and every Church a Bâ—shop at least And whether it was Timothy or another Ephesus was not without Tho it 's true that we find him so constantly with Paul almost every where where he was that it 's hard to believe that he was very long at Ephesus 2. Note That Churches are in danger of Corruption by other Doctrines than those delivered by the Apostles And their Doctrines were so sufficient that no other should be taught 3. Though some think it is still the Gnosticks that are here described by Fables and Genealogies its most like to be all the Judaisers And though Genealogies be part of Scripture it 's perverseness to make too great a stir about them and to turn Religion into endless Questions and divert from matter of Faith in which our Edification chiefly doth consist Multitudes sin by too much stir about lesser Scripture Verities when by wrangling or long study it hindreth them from greater 5. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned 15. The Holy Scripture is as a compleat Body which hath its Accidents and Ornaments as well as Essential and Integral Parts as Hair Nails Colour c. But it is the end that is the chief part and must be preferred And the end of all Christ's Doctrine and Law is Charity or to bring Mens Souls to the love of God and Man and Goodness as its very Nature And the grand means to this are 1. A Heart purified by Gods Spirit 2. A good Conscience not guilty of reigning sin and justified from the guilt of former sin and present Infirmity by Christ 3. And unfeigned Faith in Christ by which we are united to him and have our part in the foresaid benefits And this is the Sum of True Christian Religion in few Words which is more profitably insisted on than Jangling Controversies 6. From which some having swerved have turned aside unto vain jangling 7. Desiring to be teachers of the law understanding neither what they say not whereof they affirm 6 7. And some that have roved from this Mark not placing Religion finally in Love to be promoted aforesaid have turned aside to Vain Jangling or Vain Chat as if Religion lay in being Doctors of Moses's Law when as they understand not what they say themselves nor what the things are which they pretend to teach Note 1. They that shoot not at this mark as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and place not Religion as aforesaid have ever since corrupted it by Vain Jangling though not about the same Subjects Some setting the Churches together by the Ears about unnecessary curious Notions concerning the person of Christ or concerning Gods Decrees and Concourse and some about the Clergies Universal Domination and about their Canon Law worse than was that of Moses and their Dunghil of Corruptions and ensnaring Ceremonies and some about quibling Notions concerning Justification Faith and Works Satan hath Religious Diversions for them that are above Sensuality And Ignorant-confidence with rage is the usual Character of all such 8. But we know that the law is good if a man use it lawfully 8. We praise the Law as well as they It is Gods Law and therefore good if lawfully used which is to lead Men to Christ and typifie Spiritual things to come and to condemn and restrain sin but not to justifie Men instead of Grace nor to be imposed on the Gentiles or continued when a better doth displace it 9. Knowing this that the law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and profane for murderers of fathers and murderers of mothers for man-slayers 10. For whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound doctrine 11. According to the glorious gospel of the blessed God which was committed to my trust 9 10 11. It must be foreknown 1. That the World was not Lawless that had not Moses's Law They had the Law of Nature and the common Law of Grace which was given to Mankind after the fall And Christ hath now brought us the Holy Spiritual Law of Grace in the most perfect edition So that sin is condemned where Moses's Law is not received or known 2. That Moses's Laws as such were all Political for the Government of that Republick even the Ten Commandments and had Penalties to be executed by Men annexed as an essential part of it Now of this Law saith Paul It was not made with these Penalties either to bridle or to punish them that without it were Righteous Men that is Who were obedient to the Law of Nature and of Grace and whose Hearts were ruled with the love of Righteousness and needed not to be frightened to it by Corporal Penalties much less for us Christians who have Christs Law of Grace and are Sanctified by his Spirit writing it in our Hearts by Love of Goodness But God knowing the corruption of Mans Heart did make it for the Israelites to restrain them by fear from living like Lawless Disobedient Men c. and to punish them by the Magistrate who were ungodly sinners unholy profane murtherers c. which the Gospel and Christs Law which I preach is as much against as Moses's Law and more powerfully overcometh So that we that have better even Christs Law without us need not the continuance of Moses's Law 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the ministry 12. Note It is a great mercy to be entrusted with the Ministry of the Gospel with Ability and Faithfulness 13. Who was before a blasphemer and a persecutor and injurious But I obtained mercy because I did it ignorantly in unbelief 13. Note 1. The great Mercy of God to great sinners even Persecutors and Blasphemers may be converted 2. That God giveth the greatest Mercy without previous merit 3. The word because here meaneth not that Ignorance was a proper cause of Gods Mercy But that it made
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
hearts to the bottom and to discover and separate evil from good in the secretest thoughts and intents of the heart 13. Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do 13. It is as the Light from the Sun the word of that God before whose Eyes all hearts and things are in open view as a diffected body and such a searching Light is his Word with whom we have to do or which we are speaking of 14. Seeing then that we have a great high priest that is passed into the heavens Jesus the Son of God let us hold fast our profession 14. Having then so great a High Priest ascended into Heaven the Eternal Word who sendeth forth his searching Word who is able to save and help us or destroy us if we revolt Let us hold fast our professed Faith and Hope through all our Tryals 15. For we have not an high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin 15. For we have not a High Priest that is so far from our natures and case as to be unconcerned and void of compassion towards us as much as we are toward the brutes but one that was man and tempted and persecuted as much as we but without sin Note That Temptation may be without sin It is not our sin meerly to be tempted 16. Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need 16. Let us therefore so fully trust to the sufficiency and mercy of our High Priest in the Heavens as to come though with filial Reverence yet with boldness in the belief of our acceptance that we may obtain mercy and find suitable and seasonable help in all our dangers and needs For God will yet be sought unto for all CHAP. V. 1. FOR every high priest taken from among men is ordrained for men in things pertaining to God that he may offer both gifts and sacrifices for sins 1. For among men the High Priest that is one of them is a person consecrated to officiate for them God-wards or in things of their concernment towards God specially in offering Gifts and Sacrifices for sin 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity 2. Who can the more compassionately offer for those sins of ignorance errour and weakness which the Law alloweth Sacrifice for as being liable to infirmity himself 3. And by reason hereof he ought as for the people so also for himself to offer for sins 3. And being liable to sin himself he must offer for his own sin as well as theirs 4. And no man taketh this honour unto himself but he that is called of God as was Aaron 4. And so Sacred an Office was not to be invaded by Usurpers without God's call for by it Aaron was made Priest 5. So also Christ glorified not himself to be made an high priest but he that said unto him Thou art my Son to day have I begotten thee 5. And Christ usurped not this honour but God gave it him who said Thou art my Son c. 6. As he saith also in another place Thou art a priest for ever after the order of Melchisedec 6. And Psal 110. he saith Thou art c. Thou art a King and Priest as Melchisedec was and that for ever 7. Who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared 7. Who in the Garden and on the Cross when he had offered Prayers with Agony sweating like Water and Blood and cryed out on the Cross Why hast thou forsaken me to him that could have prevented his death and all the pains which he feared not with any sinful distrust in God nor any opposition to his Fathers Will but from that strong aversation to suffering and death as such which is a property of Humane Nature and did consist with a full submission to his Fathers Will and consent to be a Sacrifice for us and he was heard in that he feared though he must first suffer before he was raised 8. Though he were a Son yet learned he obedience by the things which he suffered 8. Though he was a Son and sinless yet did he by his suffering experimentally know and shew what it is to obey at the dearest raâ—e as absolutely subject to the Will of God 9. And being made perfect he became the author of eternal salvation unto all them that obey him 9. And being consummate or made by the perfection of his performed part on Earth a perfect Redeemer he is in the fulness of Power in Heaven become the Author of Eternal Salvation by Intercession Pardon Communication of his Spirit and by actual Glorification to all that hearken to him and obey him Note 1. That these Texts do not intimate any privative imperfection in Christ's Knowledge or Obedience or any qualification before but a negative imperfection cannot be denyed to his Humane Nature As Adam new made knew not all sensible Objects remote as he did when they came before his senses so Christ in his Infancy and in the Stable at Bethlehem must not be supposed to know as man all that after he knew Yea himself saith that after he knew not the day and hour c. so he had no sensible experimental knowledge of passive Obedience before 2. He is said to be made perfect in two respects 1. In the perfect performance of his Work on Earth as any undertaker is called perfect when he hath perfected his undertaking 2. In his own perfection in Heaven 3. Obeying Christ is part of the condition of final Justification and Salvation 10 11. Called of God an high priest after the order of Melchisedec Of whom we have many things to say and hard to be uttered seeing ye are dull of hearing 10 11. Of which Priesthood of Christ as compared to Melchisedec we have much to say which it is not easie to make intelligible by words to those that are so unprepared as you are by ignorance and a dull and slow understanding Note 1. All great Scripture Truths be not equally easie to be understood 2. It is the incapacity of hearers through dulness and want of preparatory knowledge which maketh Scripture and Teaching not understood 3. It is no uncharitable dishonouring of professed Christians but an undeniable thing to say that great numbers of them are dull hearers and by ignorance uncapable at the present of hard things 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are
Extremities even at Death and to Eternity of Blessedness seeing he ever liveth by his Intercession to finish his saving Work for all that come by him to God◠Friends dye and all Worldly Helps may fail but Christ will never dye 26. For such an high priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens 26. For our Condition required such an High Priest who is holy free from doing ill or suffering any more from any Enemies clean from all sin of his own and is separated from the Condition of sinful Man that dwells on Earth 27. Who needeth not daily as those high priests to offer up sacrifice first for his own sin and then for the peoples for this he did once when he offered up himself 27. Who had no sin of his own as the High Priests had and therefore for his own sin he needed not to offer any Sacrifice though he did it to perfect his undertaken Work for us Nor needed he offer often for the sins of the people for his once offering up himself was a sufficient Expiatory Sacrifice 28. For the law maketh men high priests which have infirmity but the word of the oath which was since the law maketh the Son who is consecrated for evermore 28. For the Law had none to make High Priests of but mortal Sinners but the Word of the Oath Psal 110. which was since the making of the Law maketh the Son of God High Priest who is holy sinless immortal and consecrated to an everlasting Priesthood CHAP. VIII 1. NOw of the things which we have spoken this is the sum we have such an high priest who is set on the right hand of the throne of the majesty in the heavens 2. A minister of the sanctuary and of the true tabernacle which the Lord pitched and not man 1. The sum of all that 's said is this We have such an High Priest who is advanced to the highest honour and power in Glory called God's Throne of Majesty in the Heavens As Man a Minister indeed or the prime Administrator but it is of the true and heavenly Sanctuary and Tabernacle not like that which was made by Man but which the Lord hath made for the glorifying of himself in his glorified Saints with Christ where we shall in presence worship him for ever 3. For every high priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat to offer 3. And he were no High Priest if he had nothing as Gift or Sacrifice to offer 4. For if he were on earth he should not be a priest seeing that there are priests that offer gifts according to the law 4. And if he were on Earth he should not be a Priest according to the Law because there are such already and it was entailed on the Line of Aaron And Christ's Sacrifice when he was on Earth was not according to the Law but supralegal 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount 5. And the Levitical Priesthood on Earth was made to perform those Administrations which are but shadows of the heavenly things having some notifying and instructing resemblance to them as figurative which God darkly intimated to Moses when he charged him to make the Tabernacle in the Wilderness according to the pattern which he had seen in the Mount So that the earthly Tabernacle and Worship is but a figure or shadow of the Heavenly 6. But now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises 6. But Christ's Priestly Ministry is more excellent as he is the Mediator of a better Covenant than the meer Law of Moses was Though the Promise that went before and with the Law was an obscure Gospel It is better as having better Promises even clearer and fuller and more confirmed by God's Oath and Seal and Earnest It hath Promises of fuller Pardon greater Grace and Priviledges and surer and greater Glory Note That both the Mosaical and the Christian are named in Scripture both a Law and a Covenant for they have the same parts viz. Precepts Promises and Threats and Obedience must be consented to As proposed by God with his Antecedent Mercy it is a Law and a proposed Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As consented to by Man it is a Law accepted by Subjects and a mutual Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius his Preface to Annotations on the New Testament of the Names 7. For if that first covenant had been faultless then should no place have been sought for the second 7. For if the first Covenant had been perfect God would not have made the second better Note 1. That it is not sinful Faultiness but such Imperfection as the beginnings of Art and Nature have compared with the Perfection that is here meant 2. It is not here called the First Covenant as if no other had gone before it for there was a former with Adam Noah Abraham but as it is the first of these two And it was a Covenant of Peculiarity distinct from the common one and the Promise 8. For finding fault with them he saith Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. 8 9. For he intimateth the defect of the Mosaical Covenant when he saith Behold the days come c. I will make with them a new Covenant of greater and surer Mercy for the former they quickly forsook and I forsook them 10. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people 10. But this is my new Covenant which I will make with all Abraham's believing Seed I will sanctifie them by my Spirit and thereby give them a saving knowledge and love of all my necessary Laws and their Duties as if they were written in their minds and hearts and I will be to them a God which is their All and will love and cherish them as my peculiar people Note That this Promise is not made to Israel as a peculiar political Body for their Policy was to be dissolved but as a part of the Catholick Church which are Abraham's believing Seed 2. Therefore it being supposed that it is to Believers
that this Promise is made it followeth that it is a Promise on condition of preceding Faith As Vocation giveth Faith which is the Condition of consequent Justification and Sanctification Though all be of Grace God's Wisdom maketh the Condition a means to introduce the rest 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest 11. And it shall not be doubtful to them whether the Lord or Baal be the true God as it hath been with this unstedfast People who have so long lived in Idolatry For all the Church of Believers from the least to the greatest shall know and own me to be their God and not need to be again taught it as an unknown thing Note That this speaketh not against the necessity of Humane Teaching for it is by such teaching that God is supposed to give them the knowledge of himself Nor doth it mean that it shall be needless to teach the best to know God better for to know him is the sum and perfection of Knowledge and 't is Life Eternal But the meaning is That it shall not be an unknown thing that the Lord is our God 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 12. For the greatness of my Mercy shall forgive all the sins of their unconverted state and not charge them upon them to their destruction and all the infirmities of their regenerate state Note That this Promise of Justification as well as the former of Sanctification supposeth them to be Believers in order of Nature first as the Condition 13. In that he saith A new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away 13. This term of a new Covenant implieth that the old one must then be abolished and the time is come CHAP. IX 1. THen verily the first covenant had also ordinances of divine service and a worldly sanctuary 1. The Mosaical Covenant had its proper Ordinances of Service to God and an earthly temporary Tabernacle 2. For there was a tabernacle made the first wherein was the candlestick and the table and the shew-bread which is called the sanctuary 3. And after the second vail the tabernacle which is called the holiest of all 2 3. This made Tabernacle had two parts In the first called the Sanctuary was the Candlestick c. And within the second Veil was the Holiest of all Note Some out of Philo say that the Tabernacle and the Temple after was made as an Image or Figure of the World and therefore called Worldly the outer part figuring the lower World in which was the Candlestick with six Branches and one in the midst signifying the Planets and twelve Loaves on the Table signifying the Fruits of the Earth The inmost signifying the highest Heavens But 't is presumptuous to trust our Wit too far in feigning Divine Significations And 't is groundless hence to gather that it was called a Worldly Sanctuary 4 5. Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had manna and Aaron's rod that budded and the tables of the covenant And over it the cherubims of glory shadowing the mercy-seat of which we cannot now speak particularly 4 5. In it was the Golden Censer for Incense brought when the Priest went in and the Ark overlaid with Gold in which or near it was the Pot of Manna and Aaron's Rod and in it the Table of the Commandments of the Covenant and over it the Images of Angelical Cherubims shewing God's Glory when it appeared to men which also shadowed the Covering or Mercy-Seat 6. Now when these things were thus ordained the priests went always into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people 6 7. Into the first part of this Tabernacle the Priests went to perform the ordinary Service But into the second went only the High Priest once a Year but not without the Blood of Calves and Goats which he offered for such sins of himself and the people as were expiable 8. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 8. By this the Holy Ghost signified that under that Law or Tabernacle-state the Access of Sinners to God for assured Acceptance here and Glory hereafter was not yet clearly fully and with satisfiing Assurance revealed nor by that Law as such conferred for it was reserved to the coming of the Messiah Though the Promise or Law of Grace saved men then 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 9. Which figuratively signified the time then or now present when the Gifts and Sacrifices were offered which could not suffice to perfect the Acceptance of the Offerer with God or to cleanse him from the Conscience and Guilt of Sin 10. Which stood only in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation 10. I speak not of the Laws of Nature of Godliness Charity Justice and Sobriety which are common to the Jews with us and other people but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positive Institutions of bodily Service to God proper to Moses's Law And these Laws in such Outwards as the Body performeth called Rites and Ceremonies Meats Drinks Washings which God indeed imposed on them as a material part of their Obedience but it was as suited to their Carnality and Minority till the Messiah's Reformation set up a better Law and Worship 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 11. But Christ is come a High Priest of the future Felicity promised in the Gospel even to procure us Grace and Glory officiating in a greater and more perfect Tabernacle even his Body now glorified in Heaven having done his preparatory Work on Earth which was not built as Tabernacles are on Earth 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us 12. And not as the Levitical Priests by the Blood of Goats and Calves offered for Expiation but by obedient and voluntary offering his own Blood a Sacrifice for the sins of the World he obtained his Entrance into the state of Glorious Exaltation there to intercede for us and rule us having here by his Merit and Sacrifice purchased Eternal Redemption
man on Earth who must all once die and then be doomed to their endless state so Christ was once to die as a Sacrifice for the sins many and to them that wait for him in the prepared state of Faith Hope Obedience and Patience he shall appear again but not any more to bear the punishment of their sins but to justifie them publickly and take them to his glory CHAP. X. 1. FOR the law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the commers thereunto perfect 1. For the Law having but in its Ceremonies a shadow of the great heavenly Blessings of the Gospel and not the clear Image or Draught or Map of the things themselves doth shew by the frequent yearly iteration of those Sacrifices that it doth not perfect the Sacrifices 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins 2. For then they would have ceased to be offered because the Worshippers once pardoned and cleansed should have no more conscience of guilt or remaining pravity 3. But in those sacrifices there is a remembrance again made of sins every year 4. For it is not possible that the bloud of bulls and of goats should take away sins 3 4. Note 1. This Text doth not deny that the faithful Jews were then forgiven nor that the Law conduced to it as used in subordination to the antecedent Promise and Law of Grace But without this Promise the Law could not do it 2. Nor doth this infer that we may not mention lament and beg pardon for our old sin while we live on Earth Nor that renewed sins have no need of a renewed pardon but no need of a new Sacrifice 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of me to do thy will O God 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second 5 6 7 8 9. David as a Prophet personating Christ saith c. taking down Sacrifices as insufficient and introducing Christs obedient Sacrifice of himself 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all 10. And by this Decree of God giving us a Saviour to be a Sacrifice for our sins we are as far as belongeth to the Expiating Sacrifice made a holy people unto God the sins of the faithful by this price being pardoned and Reconciliation made 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins 11. And the Priests must be still sacrificing the same things never finishing the Expiation 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God 13. From henceforth expecting till his enemies be made his footstool 12 13. But Christ having offered but one Sacrifice for sins as sufficient for ever sate down in the possession of Glory and universal Dominion in the Heavens on the right hand of God where he will reign till he hath subdued all his Enemies even all that opposeth the perfecting of his work of the Salvation and Glory of his Church 14. For by one offering he hath perfected for ever them that are sanctified 14. For all the faithful and sanctified are by that one offering as a sufficient Expiatory Sacrifice freed from all guilt and sin now initially and shall be perfectly without any other Expiatory Sacrifice for ever 15 16 17. Whereof the holy Ghost also is a witness to us for after that he had said before This is the covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them And their sins and iniquities will I remember no more 18. Now where remission of these is there is no more offering for sin 15 16 17 18. Note here 1. That when the price is given and taken and a free Act of Oblivion made on the bare condition of thankful acceptance the crime is said to be pardoned in the common custom of speech it being done as far as belongeth to the Satisfier and the Rector as such though yet the Resusers be all actually unpardoned For a Conditional Gift puts nothing in act till the Condition be performed 2. That here in the Promise Pardon is not in time before Renovation and so not actually of any Infidels or unconverted though elect thereto 3. That even the pardon of the sanctified is but such as excludeth any more Sacrifice but not any more Faith Repentance Watching Praying c. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Jesus 20. By a new and living way which he hath consecrated for us through the vail that is to say his flesh 21. And having an high priest over the house of God 19 20 21. And now I come to the Use of all that I have said in all the foregoing Doctrine We are not now deterred from access to God by unexpiated guilt but may come to him as a Father with comfortable reverent boldness and hope as reconciled by Christ even in confidence of the merit of his Righteousness and Sacrifice which is as a new and still effectual living way through the veil of his flesh consecrated for us And we have now in the Heavens a Glorified High Priest who is Head over all things to his Church which is the House of God and ever liveth to do all for us in Heaven which belongeth to a perfected High Priest 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 22. Let us therefore draw near to God in holy Worship and heavenly Desires and Aspirings with a heart that is sound sincere and true to Christ and our convictions and abounding with full belief and trust in Christ for all that he hath promised having our hearts cleansed by Christ's Blood which the sprinkling figured under the Law from the conscience of guilt and the love and power of sin and our bodily practice purified from uncleanness typified by the washings under the Law and federally signified by our Baptism 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised 23. Let us against all subtle deceitful Adversaries and against all
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
to lay down your lives rather than wilfully to sin 5. And ye have forgotten the exhortation which speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him 5. Have ye forgotten the Lord's gentle words as of a Father to his Children My Son c. Prov. 3.11 6. For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth 7. If ye endure chastening God dealeth with you as with sons for what son is he whom the Father chasteneth not 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not sons 6 7 8. Note 1. Chastisement is one sort of punishment distinguished from destructive punishment in that it is not only for a warning to others but also for the amendment of the Offender No man correcteth another but for a fault and that maketh it punishment 2. It is not any derogation from the perfection of Christâ—s Satisfaction that we are punished for he never intended to make us lawless or that our sins should not be punished at all His Law of Grace hath penalties annexed A Father hath fatherly justice and punishment for his Children and Christ is not a King without such Justice 3. Even the Sufferings of Martyrs are of a mixt naâ—ure partly for sin even Adam's and their own God not on Earth taking off all the first curse but making a Medicine of it for good and partly for the tryal and reward of Faith 4. Pardon of sin is not perfect in this life else no chastising penalty would remain 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live 9. We reverently submitted to the Correction of our Parents whose Authority was less and they were liable to do it amiss And shall we not much more submit to God who is the Infinite Spirit and Father of Spirits as well as of our flesh and is of infallible Wisdom and never doth amiss and will fit our Spirits by suffering for a better Life 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness 10. For they chastened us as fallible and passionate men as they thought good though sometimes in causeless anger but God doth all in Wisdom and Mercy for our good to make us more holy which is to be more happy as liker to himself 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby 11. Indeed Suffering as such is grievous as a hurt to Nature and a Fruit of Sin to be chastised It is not to be expected that Pain should be pleasant but it is the Fruit of it which is good which is Peaceable Rigâ—teousness making us more righteous and holy which is Peace to the Soul as Health is to the Body This is the Fruit when we have been tryed and exercised by it 12. Wherefore lift up the hands which hang down and the feeble knees 13. And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed 12 13. Therefore seeing Nature is weak and young unsettled Christians are apt to discouragement and fear and fainting labour to strengthen and encourage your selves and one anotheâ— and avoid tempting Seducers and keep under the â—elps in publick and private which God hath appointed for you and avoid all Scandals which may turn the Weak out of the way who already go but lamely in it but rather labour to heal such weakness 14. Follow peace with all men and holiness without which no man shall see the Lord. 14. Let Peace with all men as much as in you lyeth be not only your desire but your study care and diligent pursuit and holiness and purity of heart and life without which none are capable of the blessed sight of God's pleased Face either here by faith or hereafter in glorious fruition Mat. 5.8 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled 15. Make it your diligent care that none of you fail of sound believing obeying and enjoying that Grace which is offered you by Christ in the Gospel and you have professed to accept lest any ill and dangerous Doctrine or fleshly Lust or Practice spring up among you and cast you into trouble and danger and the Churches be defiled by them while the Weak and Unstedfast are carried away and catch the Infection 16. Lest there be any fornicator or profane person as Esau who for one morsel of meat sold his birthright 16. Lest Seducers and fleshly Lust draw any to Fornication or any be so prophane and set so light by Christ and Grace and Glory as to lose them all for the base things of the World and to prefer Wealth and sensual delights before them Like Esau that set so light by his Birthright as to sell it for one Dish of Meat Note What a base price all ungodly men do set on Christ and their own Salvation What hath the Fornicator the Drunkard the Glutton the Worldling the Ambitious Proud and Oppressors for all but the base portion of a Beast 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears 17. For the Text tells you that after when he would fain have had that Blessing of Primogeniture which he sold and sought it of Isaac with tears Isaac rejected him and would not retract what he had said of Jacob. Note This intimateth a warning of the danger of the contempt of Grace lest God withdraw the Offers or leave men to the power of Temptation as deserted But 1. It determineth not any thing about the damnation of Esau 2. Nor that he truly repented of his sin against God but only of his loss of the priviledge of the elder Brother and yet could not be forgiven but that this loss could not be recalled 3. Nor that any one that truly repenteth and is converted shall not be forgiven For the contrary is a great part of the Doctrine of the Gospel 18. For ye are not come into the mount that might be touched and that burned with fire nor unto blackness and darkness and tempest 19. And the sound of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more 18 19. For ye are not in the Infant and Wilderness-state of Israel when they must hear from God out of a Mountain on Earth which was touchable but must not be touched and which terrified them with
chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 5. Consider how God himself confuteth your over-valuing rich men and vilifying the poor Is it not mostly of the poor that your Churches consist Is it not them that God hath chosen poor in the World but rich in Faith to be here made Heirs and hereafter Possessors of that Kingdom of Glory which he hath promised to them that truly love him 6 7. But ye have despised the poor Do not rich men oppress you and draw you before the judgment seats Do not they blaspheme that worthy name by the which ye are called 6 7. Yet you despise the poor whom God himself chuseth and honoureth And doth not your own experience and suffering condemn you Who is it but rich men that oppress you by tyranny and draw you like Malefactors before their Courts of Judicature Do they not blaspheme the name of Christ and reproach your Religion 8. If ye fulfil the royal law according to the scripture Thou shalt love thy neighbour as thy self ye do well 8 I persuade you not to hate men for their riches but not to think that these allow you so partial a differencing If you obey God's great Command as the Scripture teacheth you to love all sorts of your neighbours as your selves according to the various degrees of their truest amiableness be they rich or poor you then do well 9. But if ye have respect to persons ye commit sin and are convinced of the law as transgressors 9. But if you thus inordinately respect men differently for their wealth not only the Gospel of Love but the Law of Moses convinceth you as sinners Exod. 23.3 Lev. 30.15 Deut. 1.16 17. 10. For whosoever shall keep the whole law and yet offend in one point he is guilty of all 11. For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the law 10 11. And that Law condemneth all that continue not in all things therein written to do them and we are bound by God's Law inforce to universal Obedience If you keep all other Commands and presumptuously break one you are contemners of the Law and so interpretatively break all 12. So speak ye and so do as they that shall be judged by the law of liberty 12. And though you are delivered from Moses's Law and the Covenant of Works remember that Christ is your King and Law-giver and you are not lawless therefore so speak and so do as they that are under his Law of Liberty and Grace and shall be judged by it by Justification or Condemnation 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment 13. For though this be a Law of Mercy it will condemn the unmerciful without mercy It hath its conditions of life or death though none but what consist with Grace But the merciful shall find mercy at Judgment And God's mercy in Christ as the cause and their mercy to men for his sake as the condition will prevail against condemning Judgment 14. What doth it profit my brethren though a man say he hath faith and have not works can faith save him 14. Is not a meer wordy Profession an unprofitable thing to your selves as well as to others Will professing Christianity and saying you believe profit you to Salvation if you obey not Christ and live not according to the Gospel 15 16. If a brother or sister be naked and destitute of daily food And one of you say unto them Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needful to the body what doth it profit 15 16. Will good words cloath the naked or feed the hungry Is it not like a mocking of them 17. Even so faith if it hath not works is dead being alone 17. Even so your notional knowledge and belief and the bare professiâ—n of Faith if it produce not the fruits of Obedience Love and Mercy is but an uneffectual dead thing in it self shewing a dead Soul and is dead as to your Justification and Salvation 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works 18. Any one may say to this man if thy Religion be sound it will have life and power and be known by its fruits Canst thou shew and justifie thy Religion or Belief without any good works or fruits as I can do mine by them 19. Thou believest that there is one God thou doest well the devils also believe and tremble 19. It is part of thy Religion to believe that there is One God This is well done it is a most fundamental Truth but it saveth not the Devils that believe it and tremble 20. But wilt thou know O vain man that faith without works is dead 21. Was not Abraham our father justified by works when he had offered Isaac his son upon the altar 20 21. But art not thou a vain man that knowest not that Faith is but a dead Opinion uneffectual to justifie and save if it be uneffectual to Works Dost thou not discern how plainly the Scripture confuteth thee Was it not Doing in Faith or a Faith that caused working Obedience by which Abraham was justified who was the Father of the Faithful when he offered his Son Isaac and God said Gen. 22.16 Because thou hast done this thing and hast not withheld thy Son thy only Son in blessing I will bless thee c. 22. Seest thou how faith wrought with his works and by works was faith made perfect 22. You may see that his Faith made him obey God's Command and the obedient working of it did constitute it a sound effectual Faith without which it could not justifie him 23. And the scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God 23. And this is the true sense of the Scripture which saith Abraham believed c. that is he so far believed and trusted God as to offer up his Son and this trust working by such Obedience or this practical effectual trust was so accepted by God that though he was not perfect without sin God accounted him a righteous man that was meet for the free Salvation of his Grace and to be called The Friend of God 24. Ye see then how that by works a man is justified and not by faith only 24. You see then that by such necessary doing God's will which is the product of an effectual Faith and sheweth it to be lively and sincere and not a dead Opinion a man is accounted just by God accordâ—ng to the Covenant of Grace through Christ and not only by bare believing or not by believing only without
will give them a better And how else should we overcame the World but by believing in him that overcome it and is preparing a place for us in Heaven and hath made us the Heirs of Glory 6. This is he that came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witness because the Spirit is truth 6. This is he that as he was baptized so he instituted Baptism for the cleansing of Souls And as he was crucified to be a Sacrifice for sin so doth he by his Sacrament and Grace communicate this Sacrifice in its Benefits to us which his Crucifixion signified when both Water and Blood run out of his pierced Side He cleanseth us nor by Water and Baptism alone but as a Sacrifice by Water and Blood and at a dearer rate And the Witness by which God attesteth all this to be his Truth is the Gift of his Spirit 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one 8. And there are three that bear witness in earth the Spirit and the water and the blood and these three agree in one 7 8. For there are three in Heaven who have given us their Witness to the Gospel on Earth even the Father who hath from Heaven declared Christ to be his Son and the Word or Godhead of Christ which he shewed in his Miracles Resurrection c. And the Holy Ghost sent down for Infallibility Miracles and Renovation of the Faithful And these are so Three as yet to be One. And on Earth we have seen these three Witnesses attesting one thing by Agreement even the Spirit in the Souls of Believers in their Miracles and Holiness sealing the Truth the Water of Baptism and the washing of their Souls from Sin and Christ's Bâ—ood and Sacrifice which is our Expiation signified in the Lord's Supper even as Christ on the Cross first recommended his Spirit into his Father's Hands and then out of his pierced Side came Water and Blood Note Though much of these words Vers 7 8. be not in many ancient Copies of the Bible we have more reason to think that the Arrians left them out than that the Orthodox put them in other Texts that assert Christ's Godhead being so used But however it need not offend the Faithful there being so many other Texts which assert the Trinity 9. If we receive the witness of men the witness of God is greater for this is the witness of God which he hath testified of his Son 9. If the Witness of credible Men and Controversies among us much more must the Witness of God be believed And this mentioned is God's own Testimony of Christ 10. He that believeth on the Son of God hath the witness in himself he that believeth not God hath made him a liar because he believeth not the record that God gave of his Son 10. He that is a true Believer in Christ hath the Spirit of Christ which hath regenerated him for if any man have not his Spirit he is none of his And this Spirit of Power Wisdom and Holiness is most certainly from God and an infallible Evidence that God owneth the Gospel therefore all these have the witnessing Evidence of Christ in themselves And he that believeth not so sure a Testimony of God doth make him a Lyer as if he gave the Holy Spirit as a false Witness of Christ to deceive the World 11. And this is the record that God hath given to us eternal life and this life is in his Son 12. He that hath the Son hath life and he that hath not the Son of God hath not life 11 12. And the sum of the Gospel attested by God and his Spirit is this that God hath made a free Deed of Gift of Pardon and Salvation to the World even the Life of Grace and Glory but so as that this Life is given us in and with Christ who with all these Benefits is offered to Men on condition of believing Acceptance As a Woman in Marriage hath the Man with his Estate and as we chuse our Physician for Physick our Teacher for Learning our Ruler for Government c. He that hath Christ upon believing Acceptance as his Saviour hath Life initially and Title to Salvation And he that hath not Christ through his Unbelief and Refusal hath not Life 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God 13. These things I have written to you that are true Christians that you may know what a Treasure you have in and with Christ even Right to Eternal Life and its Beginning here and that you may go on confirmed and constant in the Faith 14. And this is the confidence that we have in him that if we ask any thing according to his wiil he heareth us 14. And through our Interest in Christ his Merits and Intercession we have sufficient ground of Confidence that by and through him our Prayers are heard and that he will give us whatever we ask which he hath promised to give and we are fit to receive 15. And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him 15. And if he thus hear your Prayers we may reckon that in his time and way he will give us whatever Particular we ask if we and our Prayers be qualified for his Promise 16. If any man see his brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say that he shall pray for it 17. All unrighteousness is sin and there is a sin not unto death 16 17. And this comfort you have in your Prayers for others as well as for your selves God will hear you for those who are qualified for the Mercy which you beg for them according to his Promise Death temporal and eternal is the Wages of sin but with great difference There are many sins of Infirmity which we hate and strive against as vain Thoughts Words Passions Coldness in Duty Imperfection in all Good and all sins that stand with true Repentance and the predominant Love of God and Holiness These the Law of Grace doth pardon through Christ and not damn any for But Pardon must be asked and shall be obtained for the faithful penitent qualified person But God hath told us that he doth not pardon the Impenitent and Unsanctified that had rather keep their sin than leave it and are unqualified for Pardon Your Prayer to God to pardon such shall not prevail while they are impenitent much less for them that are Infidels and blaspheme the Holy Ghost And God's own Children may fall
Scripture sense nor must have the same Solution If any that are Friends to Papal Usurpation and Church-Corruption shall think that my confessed ignorance of these Prophecies is any advantage to their ill Cause I will further tell them that it is far more dreadful to the Pope and all his Flatterers and Followers to be plainly condemned by the known Laws of Christ which all Christians receive as past all doubt than to be under the Dread of a dark and controverted Prophecie To them that say the Pope is the first and second Beast the Whore of Babylon the Man of sin the false Christ or Antichrist you have the shift of a contempt of his words as of a controverted uncertain thing but who knoweth not that the plain Law of God concludeth that the Proud the Worldly the Malignant the Idolatrous Murderers Persecutors Liars the Enemies of Christs Gospel and serious Godliness are Satans Slaves and shall not enter into the Kingdom of God Can any man that readeth but what Baronius Binnius Genebrard and the most flattering of your Historians say of the Popes from An. 700 till 1400 think that God owned and guided so wicked a sort of Men I again tell those that are angry at my History of Bishops and Councils that I doubt not but God had in all ages a visible Church of Pious Christians kept up by the lower sort of Bishops and Pastors and some of the higher Patriarcks and Metropolitans but it was by these Majorites and Ambitious Men that corruption cruelty and dissention chiefly entered and they being uppermost a few of them by noise ostentation and domineering past for the whole Church with undiscerning Men. And here to shew you how the Pope hath succeeded the most bloody Pagan Persecutors and outdone them I will instance in a History not sufficiently understood by most Dioclesian murthered more Christians than all the former Pagan Persecutors set together Among others he dealt so cruelly and inhumanely with them in France and Savoy and Retia as forced many to stand upon their defence to save their Lives two Commanders Amandus and Elianus headed them and raised them that were but Country Club-men into Arms Much of France and Spain favoured them Dioclesian made Herculius Maximianus Cesar and sent him with an Army against them In this Army was the Theban Legion whose Colonel was Mauritius at the Alpes Herculius would try his Souldiers by Idolatrous Tricks whether they would fight against these Christians called Rebels or not The Theban Legion said they could fight against bad Men but not against good Men but would rather submit their lives to his pleasure not being able to resist if they would So he decimated them and killed 70 and with the rest of his Army quickly routed the Country-Clubmen and besieged their very strong Castle and killed them all and overthrew their Fortress Many score thousand are said to be killed and the name Bagaudae put on them in scorn like Tories and Whigs as signifying Thieves and Robbers And what 's all this to the Roman Pope Ans These were the Christians murthered by Dioclesians and Herculius Pagans the Relicks of the Fugitives continued in Languedock Piedmont Rhetia c. from age to age till at last reviving to a more free opposition to Popish Tyranny and Corruption they were murthered by the Popes by Simon Montford and his Crusado's and others after to a far greater number than by Herculius Max. So that some Historians reckon two Milions killed in all in those and other parts And is it not more wicked for a professed Vicar of Christ to murther Millions of poor Christians for being against his Tyranny and Corruptions than for a Pagan Emperour that had Civil Dominion to kill not half so many I know it will be doubted by some 1. Whether these Bagaudae were Christians seeing it is said that they never resisted their Persecuting Princes but used only Prayers and Tears And 2. Whether the Albigenses and Waldenses were their Successors The History is of great Weight I prove both parts I. For the first set these following Testimonies together Hieronymus in Chro. 2303. Dioclesian took Maximianus Herculius into partener-ship of the Empire who restored Peace to France the multitude oâ— Rusticks being opprest who called their Faction by the Name of Bacauds Victor de Caesarib By the departure of Carinus Elianus and Amandus assaulted most of the Cities wasting the Countrys by raising a Band of Countrymen and Robbers whom the Inhabitants called Bagauds Eutripious Li. 9. When the Countreymen in France had raised tumults and taken the Name of Bagauds to their Faction and had Amandus and Elianus for their Captains Cesar sent Maximianus Herculius to subdue them Pompon Let us Maximianus did with marvellous Speed suppres and presently root out the tumults in France which Amanilus and Elianus on pretence of Tyranny had raised with the whole Faction of the Bagauds by which Name the â—out of the Rusticks called themselves Paulus Orosius Li. 7. C. 25. When in France Amandus and Elianus gathering a Band of Rusticks which they called Vagands had raised pernicious tumults he Dioclesian made Maximianus firnamed Herculius Cesar and sent him into France who by Military Power easily bridled the Power and confused Band of the Countrymen But Salvian speaketh plainer lib. 4. de Gubern The Bagauds being spoiled afflicted and killed by bad and cruel Judges when they had lost the Right of Roman Liberty lost also the Honour of the Roman Name And their Infelicty is imputed to them We impute to them the name of their own Calamity We impute the name which we made our selves and when we have compelled them to be criminous we call them Rebels and call them destroyed Wretches For what else was it that made them Bagauds but our iniquities and the dishonesty or naughtiness of Judges What but their Prescriptions and Rapines who turned the name of the Publick Tax into the gains of their own Treasure and made the Tributary Impositions to be their own prey Who like cruel wild Beasts did not rule those committed to their Charge but devoured them and were not maintained or fed only with the mens spoils as most Robbers use but with tearing the mens and as I may say with their blood And the matter was so managed that the Men that were strangled and killed by the Robbery of the Judges began to be as it were Barbarians because they were not suffered to be Romans For they were fain to be what they had not been because they were not suffered to be what they had been and they were constrained to defend at least their Lives because they saw that they had utterly lost their Liberty See du Fresne's Glossary lately printed at Paris Vol. 2. In the word Bagudae shewing that they were Christians See Florencius in Hottingers Eccles Histor In the Life of Abbot Bobolen published by Chifletius in the end of Bedas works Orosius the History-writer in his History which he composed affirmeth
Faith 31. Do we then make void the law by saith God forbid Yea we establish the law 31. Can the Jew then say that we dishonour and make void their Law as if God had given it in vain and they had not been bound to keep it Far be this from us yea by the Doctrine of Christianity we set the Law in its proper place as consequent and subordinate to the Promise and Law of Grace that went before it and as preparatory to the fuller edition of the Law of Grace whch cometh after it And so we assign it its due Office and Honour and End that God may have the Glory of making it though the Jews misunderstand it CHAP. IV. 1. WHat shall we say then that Abraham our Father as pertaining to the flesh hath found 1. Let us consider Abraham's case the Father of the Israelites according to the Flesh For sure his Prerogative must be as great as theirs that claim it as his fleshly Seed 2. For if Abraham were justified by works he hath whereof to glory but not before God 2. If Abraham was justified by the merit of his Righteousness as having never deserved death by Sin then he may boast that Life and Impunity was his due on that account though yet even that did not merit by any benefit to God Or but towards God he could have no matter to boast of as his own 3. For what saith the Scripture Abraham believed God and it was counted un-him for righteousness 3. For what account doth the Scripture give us of his Righteousness Abraham believed God viz. That he would perform his free Promise of Grace and Peculiarity made to him and his Seed and all Nations of the Earth in him and it was counted to him for Righteousness And though God made his Promises to him also for his obedience Because he spared not his only Son yet this was not because he never deserved death by any Sin but as it was a work of Faith and so a consequent part of the Righteousness of a Believer accepted though imperfect through the Merits and Righteousness of Christ forgiving his Sin and freely adopting him an Heir of Life 4. Now to him that worketh is the reward not reckoned of grace but of debt 4. Now to him that meriteth by the perfection of his Obedience or that never deserved death by Sin much more to him that benefiteth another by his Work the Reward is not reckoned to be the free gift of a Benefactor but the just giving a Man that which is his deserved due in the first case by governing Justice and in the second by Commutative Justice 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness 5. But to him that hath no such meritorious work for the value of which the Reward should be his due but trusteth wholly to his free Grace who first maketh and then judgeth them just that were before ungodly and unjust or who justifieth them that by Sin have deserved death and never merited life by the worth of their good Works his Faith is counted for Righteousness by the Covenant of Grace that is God accepteth it as the qualification or condition which must be found in him without such meritorious Works to make him partaker of that Pardon Adoption and Salvation freely given by Grace upon the consideration of the meritorious Righteousness of Christ Indeed Faith Repentance Prayer Confession Love c. are Acts that may be called Works in another sense But it is Works deserving life for their perfection or not deserving punishment by the Law which are here spoken of 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord imputeth not sin 6 7 8. So David also describeth the qualification of a Blessed Man which is a man justified Not that he hath no Sin which deserved death but that God doth not impute his Sin to him for his condemnation but forgiveth and covereth it and imputeth Righteousness to him that is judgeth and useth him as one that is not obliged to punishment but hath right to Salvation and this not because his Works deserved not Death but Life but because he forgiveth him and freely saveth him for Righteousness and Intercession of Christ and useth him not as he deserved 9. Cometh this blessedness then on the circumcision only or on the uncircumcision also For we say that faith was reckoned to Abraham for righteousness 9. And are none pardoned and saved but the Circumcised Are not the Uncircumcised pardoned and blessed also If Faith was imputed for Righteousness to Abraham will it not be so to all that have it 10. How was it then reckoned When he was in circumcision or in uncircumcision Not in circumcision but in uncircumcision 10. And the time when this was said of Abraham will clear up all this for it was not after he was Circumcised but before even Uncircumcised as the Gentile Christians be 11. And he received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also 11. And he after received the Sign of Crcumcision not as a Legally justifying Sign but as a Seal of that Righteousness which God before imputed to him as a Believer that so he might be by Promise and Example the Father not only of his Carnal and Circumcised Seed but of all them that believe though out the World that so Righteousness might be imputed to them as Believers as it was to him 12. And the father of circumcision to them who are not of the circumcision only but also to them that walk in the steps of that faith of our father Abraham which he had being yet uncircumcised 12. And might be the Father of the Ends and Spiritual benefits of Circumcision conveyed to them who are not of the Circumcision only but also to them that walk in the steps of that Faith of our Father Abraham which he had being yet Uncircumcised as they are 13. For the promise that he should be the heir of the world was not to Abraham and his seed through the Law but through the righteousness of faith 13. For the Promise to Abraham and his Seed That he should be Heir of the World was not made to him by the Law which was long afâ—er nor for the keeping of it but upon his believing Gods merciful Promise and trusting him for which he was accounted and pronounced Righteous 14. For if they which are of the law be heirs faith is made void and the promise made of none effect 14. For if this great Promise of Inheritance was made to Men for keeping Mises's Law as such