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
on Earth it will rightly guide all the actions of thy heart and life but if thy judgment be blinded in this great affair it will misguide thy love thy choice and all the tenor of thy life If thy judgment then be blind which must guide thee what a miserable erroneous wretch wilt thou be and how dismal will that errour prove 24. No man can serve two masters for either he will hate the one and love the other or he will hold to the one and despise the other ye cannot serve God and mammon 24. And take heed of the self deceit of Hypocrites who flatter themselves with the hope of having a treasure both on Earth and in Heaven resolving to keep and prefer this world while they can keep it and hope that Heaven will be a reserve when they can keep the world no longer and so they will be as Religious as will stand with their fleshly wordly interest But I tell you no man can serve two such contrary Masters He will love one better than the other or obey and serve one to the neglect and injury of the other You cannot love and serve God as God and yet love and seek worldly wealth and prosperity as your most beloved trusted treasure God will not stoop to the world therefore the world must in your esteem and choice stoop to God and be used for him 25. Therefore I say to you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than rayment 25. Therefore take this as my special warning Wholly trust God for life and all the concerns of life and shew not your selfishness and worldly love by beâ—ng distrustfully anxious or sollicitous for meat and drink and cloaths If you know not which way to get them God knows which way to give them Your Lives and Bodies are his gift and in his power and did he give you these and cannot you trust him for food and cloathing 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better than they 26. You see that God feedeth the many sort of Fowls that make no store-houses or provision for time to come And God that made you better than they will not neglect you 27. But which of you by taking thought can add one cubit to his stature 27. Study your duty and use just means while you trust on God But your self-troubling distrustful care and thoughtfulness is but unprofitable self-vexation All your care cannot make you any taller of stature nor keep your bodies from decay or death 28. And why take ye thought for raiment Consider the lilies of the field how they grow they toil not neither do they spin 29. And yet I say to you that even Solomon in all his glory was not arrayed like one of these 30. Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith 28 29 30. And why do you distrustfully care for cloathing You see the Lilies of the field that neither sow nor spin have yet a more beautifull flower than Solomons most splendid Ornaments could match And doth God so cloth these and other Plants with beauty and sweetness and are you so distrustfull and weak in Faith as to fear that he will neglect you Note That Christ here neither blameth Sowing Spinning or other meet labour nor would have it done imprudently and carelesly much less doth he approve on aâ— idle slothful life on pretence of trusting God Six days must we labour and not eat the bread of idleâ—e Paul saith He that will not work when he can 〈◊〉 him not eat Idleness corrupteth Body and Soul Such Care as we must take to feed and cloath the Poor such at least we may take for our selves But 31. Take no thought therefore saying what shall we eat or what shall we drink or wherewithall shall we be cloathed 31. Therefore when you have done your duty trust God and do not with murmuring or self-troubling distrustfully say whence shall I have food and rayment 32. For after all these things do the Gentiles seek For your heavenly Father knoweth that ye have need of all these things 32. This is the practice of the Heathens who fear and complement their Idol Gods but cannot trust them for what they want but by self-trusting and self-seeking are drowned in worldly love and care But your Heavenly Father is far better acquainted with all your wants than you are and doth not disregard them 33. But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you 33. But I make this promise which you may boldly trust see that you seek first Gods Kingdom of grace and glory and that Righteousness Relative habitual and actual to which through Christ he hath promised acceptance and salvation seek these I say before all worldly prosperity and fleshly interest with your chief and predominant Esteem Choice and Endeavour and then all bodily things shall be given in as additions to the greater blessings so far as God seeth them fit for you and you for them for Godliness hath the promise of this life and of that to come 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof 34. Therefore Beg of God your daily bread in saith and in the use of honest labour but take no distrustfull troubling careful thoughts for the time to come It will be care enough to morrow to take notice of to morrows wants and to do to morrows work Every day hath its own duty and difficulty and sufferings must be expected Do not anticipate them and take to day the trouble on your self by care and fear which belongs to the time to come The burden and troubling part by such sufferings as you must expect will come time enough and a days sense of the suffering is enough for one days evil or burden Preparatory notice of death and suffering is usefull but should we foreknow all the particular sufferings that are to come on us it would but overwhelm us by an untimely suffering every day by fear and care of all that which we should suffer but by little tolerable parcels while every day hath its own proportion CHAP. VII JUdge not that ye be not judged 2. For with what judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again 1 2. Make not your selves judges of other men and their actions without a just call and be not censorious medlers nor hold severe condemners of others without proof and beyond cause For
in Religion instead of great and needful things 21. Jesus saith unto her Woman believe me the hour cometh vvhen ye shall neither in this Mountain nor yet at Jerusalem Worship the Father 21. Alass poor woman hast thou not greater matter than Ceremony even the Place of Worship to mind Believe me that time is hard at hand when Jerusalem shall be destroyed and you scattered and a better way of Worship setled so that you shall no more keep up your Ceremonious Worship either at Shiloh or Jerusalem 22. Ye vvorship ye knovv not vvhat vve knovv vvhat vve Worship For Salvation is of the Jevvs 22. You worship ignorantly and corruptly you know not what ever since the Captivity of the Ten Tribes and you strive about the Place and Ceremonies when you have more need to learn who he is that you must worship It is of the Tribe of Judah that the Saviour cometh who must teach you how to worship God and this the Jews do rightly believe and own none in Worship but the true God 23. But the hour cometh and novv is vvhen the true Worshippers shall vvorship the Father in Spirit and in Truth For the Father seeketh such to worship him 23. The time is now at hand yea come when true Worshippers shall not take up with shadows nor worship God by Mosaical Ceremonies or Samaritane Traditions but with that spiritual Worship which Types and Ceremonies did signifie even from the Spirit of God within them as their Principle and according to the spiritual Law or Word as their Rule and not with bodily Exercise that profiteth nothing 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth 24. Acceptable Worship must be suited to the God you worship and therefore they that worship him must worship him spiritually and not by Jewish Ceremony because he is a Spirit N. Though Spirit signifie a Nature more excellent than Body yet that and all human Words are too low to speak the Essence of God any otherwise than Analogically or Metaphorically for God is above all our formal Conceptions or Expressions but created Spirits being the highest created Beings known to us and our souls of that nature they are the clearest Glass in which we can know God and though the word Spirit first signifie created Spirit it doth transcendently eminently signifie the Infinite Father of Spirits and we can say nothing higher of Gods Essence than that he is this Infinite perfect transcendent Spirit what our best Conceptions of a Spirit are I have opened in Methodo Theologiae c. 25. The Woman saith unto him I know that Messias cometh who is called Christ when he is come he will tell us all things 25. N. Even the Samaritans expected the Messiah But with misconceivings of him 26. Jesus saith unto her I that speak to thee am he 26. N. Why did Christ tell that to this woman which he forbad others to tell abroad Ans He knew where and when it was seasonable and would do more good than harm 27. And upon this came his Disciples and marvelled that he talked with the Woman yet no man said what seekest thou or why talkest thou with her 27. Tho they presumed not to ask him why yet they thought it strange that he should talk so long with one woman 28. The Woman then left her Water-pot and went away into the City and saith to the Men 29. Come see a man which told me all things that ever I did Is not this the Christ 28. Telling her her secrets perswaded her to believe him saying I am he 30. Then they went out of the City and came unto him 31. In the mean time his Disciples prayed him saying Master eat 32. But he saith to them I have meat to eat that ye know not of 33. Therefore said the Disciples one to another hath any man brought him ought to eat 34. Jesus saith to them my meat is to do the will of him that sent me and to finish his work 30. c. N. The converting of one Soul was more pleasing to Christ than his natural food and so must it be to us He that loveth God and Christ and the Holy Ghost and the Church must rejoyce when there is one more converted to please and worship God to honour Christ and his Spirit to encrease the Church He that loveth his Country must rejoyce that one more is made a blessing to it when the wicked are it's enemies He that loveth Souls will rejoyce in that Grace which is better to them than all riches He that loveth Gods Word will rejoyce in it's success He that loveth Heaven will be glad that there is one more to possess it He that loveth himself aright will be glad that there is one more made like him to love him and pray for him And he that hateth Sin and Satan will be glad that there is one less to serve him 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest 35. You rejoyce that within four months it will be harvest And shall not I rejoyce to see the harvest of my husbandry even at hand in the conversion of many Souls to God 36. And he that reapeth receiveth wages and gathereth fruit unto life eternal that both he that soweth and he that reapeth may rejoyce together 36. And as I sow the seed so you that I shall senâ— out as Apostles shall see and reap more plenteous fruit hereafter and shall for your labour under me be well rewarded that I that have sowed and you that reap may rejoyce together in the success 37. And herein is that saying true One soweth and another reapeth 38. I have sent you to reap that whereon ye bestowed no labour Other men laboured and ye are entred on their labours 38. The Prophets and John and I after all have sowed the seed and been at the costliest labour and yet it is you that must see the success in gathering the universal Church when I that labour'd and suffer'd am gone 39. And many of the Samaritans of that City believed on him for the saying of the woman which testifyed He told me all that ever I did 39. N. That to believe in Christ by the means of mens credible testimony of his Words and Miracles is not as many falsly say to resolve our faith into the credit of man and to make it a meer humane Faith They that believe Apostles who said they saw Christs Miracles Resurrection and Ascention believe by a divine Faith on the same evidence that the Apostles were convinced by but not conveyed by the same means what they received by their eyes and ears immediately we receive mediately by their report living at a distance So that their testimony is not believed instead of Christs nor instead of evidence of his truth but as the conveyance of this
former life and the remaining corruption of our hearts and the daily faults that we are guilty of in our state of imperfection And knowing that thou forgivest none but penitent believers and bindest us to love and forgive others as ever we would be forgiven we confess and lament our manifold sins of corrupt nature and practice of ignorance and of knowledge of negligence rashness and presumptuous wilfulness The remembrance of them is our grief and shame we loath our selves for them and earnestly beg to be healed of them we cast our selves by believing Trust tho alas too weak on Jesus our Saviour his Merits and Intercession and thy Love and Mercy and promises in him desiring henceforth to be roled by him and sanctified by his Spirit and Grace And we unfeignedly love and forgive all those that have wronged us we beseech thee therefore charge not our sins upon us but acquit us from the everlasting punishment and all vindictive penalties in this life on Soul or Body And grant the same to all our brethren for whom we pray And because if thou keep us not we shall run on in guilt by new temptations and lose all that thou hast given us We lastly beseech thee to save us from all dangerous temptations either by Satans inward suggestions or outward snares by our own ill inclinations or worldly alâ—urements or by such sufferings as may be too strong for our faith hope and patience or would suppress our holy love and thankfulness and joyfull praise And save us from Satan from our selves our enemies and our friends that would tempt us to any evil and from the sin and misery and thy deserved judgments of which we are in danger And fortifie us with thy confirming comforting spirit And we beg all these mercies of thee to this end that we may employ them with all thy Saints in joyful praises of thy blessed Kingdom and Government in Heaven and Earth and in holy admiration of thy Power and all perfections and in glorifying thy Infinite Goodness and Blessedness with the glorified Society for evermore These are the desires of our Souls and the requests of our lips which we humbly and earnestly in Faith and Hope do present to thee our Heavenly Father by the motion of thy Spirit through Jesus Christ our Intercessor Lord and Saviour Amen Note Reader So perfect is the Method of the Lords Prayer that I had thought to have Anatomized it and set it before thee in a Scheme But I now write for the less learned that cannot well comprehend accurateness They that can may find it done already in my Latin Method of Theology and the lower sort may find such a brief and plain Exposition as such are capable of in my Family Catechism And in both the controversies hereabout resolved 14. For if ye forgive men their trespasses your heavenly Father will also forgive you 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses 14. Lest you should think that no qualification for pardon and other gifts are necessary in you I again repeat what selfish nature is loth to observe that tho God be your heavenly Father yet your love and forgiveness of your Brother is so necessary to his forgiving you that without it you shall not be forgiven For if you have not this in sincerity you are not God's children and he is called your Heavenly Father but as offering you his grace But if you have sincere Love with notable defects in your forgiving others God will correct you as Children and will not forgive you some sharp chastisements but make you know that you must love others if you will have the comfort of his love 16. Moreover when ye fast be not as the hypocriâ—es of a sad countenance for they disfigure their faces that they may appear to men to fast Verily I say to you they have their reward 16. Do not for to be thought godly seem to be more humbled than you are nor shew that outwardly which should be a concealed secret fast such hypocrites shall have no better reward than the esteem and praise of men which they thus seek 17 18. But thou when thou fastest anoint thy head and wash thy face that thou appear not to men to fast but to thy Father which is in secret And thy Father which seeth in secret shall reward thee openly 17 18. But look thou for thine approbation and reward from God and hide from the notice of the world thy private humiliations tho publick humiliations of Churches and Nations and for open wrongs must be publickly shewn and God will openly reward thee 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where thieves break through and steal 19. Note 1. By Treasure is meant that which a man most loveth and trusteth to for his supply and comfort and practically placeth his chief welfare in 2. By laying up is meant over valuing eagerly desiring and seeking and caring for That which rust moths and thieves can soon bereave you of is unfit to be your beloved trusted treasure 20. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through and steal 20. But by Faith place your happiness in heaven and on that lay out your care and love and labour and so use your wealth as God hath promised to reward in Heaven For that treasure is incorruptible inviolable and everlasting Note That tho it be our God and Saviour that layeth up our treasure in Heaven and saveth us freely by Grace yet it is we that are commanded to lay it up and save our selves subordinately by faith hope love and labour which qualifie us as fit receivers of it 21. For where your treasure is there will your heart be also 21. And by this you may know whether you truly place your Treasure in Heaven or on earth Not by your speculative opinion or words for what Hypocrite will not say that Heaven is better than Earth But by the bent of your hearts Your Love Care Trust and hope will be where your Treasure is That which you 1. highliest value practically 2. and most desire and chuse 3. and labour for tho with the greatest care and cost that 's it that is indeed your Treasure 22. The light of the body is the eye If therefore thy eye be single thy whole body shall be full of light 23. But if thy eye be evil thy whole body shall be full of darkness If therefore the light that is in thee be darkness how great is that darkness 22 23. As the eye seeth not for it self alone but for the whole body to guide its action so thy understanding or practical judgment is that superiour visive faculty that must guide all thy love and choice and life If therefore thy judgment be sound and thou knowest the difference between laying up a treasure in Heaven and
otherwise you must look for severe judgement from God and to be repaid by man and used as you used others 3. And why beholdest thou the mote that is in thy brothers eye but considerest not the beam that is in thine own eye 4. Or how wilt thou say to thy brother Let me pull out the mote out of thine eye and behold a beam is in thine own eye 3 4. So censorious are hypocrites of others that the mote of a small infirmity or dissent is seen in their eyes as if it were some intollerable thing which they must pluck out as the Pharisees censured Christ and his Disciples for not observing their ceremonies and traditions But if thou know thy self mayest thou not find worse than this in thy self Hath a Pharisee nothing worse than Non-conformity to his ceremonies and traditions How canst thou think his mote of ceremonial or small difference intollerable while thou easily bearest thy own formality magisterial pride and worldly mind and other great and deadly sins 5. Thou hypocrite first cast out the beam that is in thine own eye and then shalt thou see clearly to cast out the mote out of thy brothers eye 5. Thou Hypocrite first see that thou have no greater fault thy self cast away the beam of pride worldliness formality malignity and fleshly vice out of thy self and then thou wilt be more capable to judge of thy brothers sailings and sitter to reprove him 6. Give not that which is holy to the dogs neither case ye your pearls before swine lest they trample them under feet and turn again and rent you 6. And as it is not every one that is fit to reprove so it is not every one that is fit to be reproved Tho to seek mens salvation by teaching and reproof be a work of great moment when it is used in season to them that are capable of it yet take this rule pretend not duty to teach and reprove when it s clearly like to do more hurt than good some men are hardened soorners and some sensless neglecters and some hateful persecutors To such as those holy counsel doctrine and reproof is but like casting Sacramental or consecrated bread to the dogs or pearls before swine To be thus wise and righteous over much is but the way to perish and be rent or at least made a scorn to beastly men It is no duty where it is no means to good yea to greater good than hurt Note Yet if a slothfull hypocrite shall rashly censure others to be Dogs and Swine and desperate to excuse himself from duty and trouble this is but a doubling of his sin 7. Ask and it shall be given you seek and ye shall find knock and it shall be opened to you 8. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened 7. And to obtain grace and mercy to your selves true Prayer is Gods appointed means Ask of God and he will give it you seek diligently and you shall find c. For every one that asketh in sincerity and seeketh with diligence and constancy shall obtain Note That is if he pray to God believing his power and goodness in the name of Christ and trusting in his merits and intercession and this first and chiefly for God's glory and for things spiritual and everlasting and for earthly things as means to these and if he be earnest diligent and constant in such askings seeking and knocking he shall certainly have grace and Glory and all outward things so far as they are sit for him and he for them 9. Or what man is there of you whom if his son ask bread will he give him a stone 10. Or if he ask a fish will he give him a serpent 11. If ye then being evil know how to give good gifts to your children how much more shall your Father which is in heaven give good things to them that ask him 9 10 11. Do not distrust Gods goodness and willingness to do good All the love that is good in you is but a spark from the God of infinite goodness Therefore if you would not give a stone to your Children that ask bread of you nor a Serpent to that Child that asketh a Fish and if you that are so bad men will give good things and not evil to your Children O how much more abundantly should you believe your heavenly Father ready and willing to do good to his children who ask it of him being fitted to receive it 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets 12. And as you may gather by your own love to your children what love God hath to you so if you would have God over-rule the hearts and actions of men to love you and do you good see that you first love them and do them good and that is the most probable way to obtain it It is desirable that all men do use you with Justice and Charity Do you therefore be sure so to use all men Not that a man who hurteth himself or would have another hurt him by temptation or sin may therefore hurt another But be more forward to do good than to expect it from others and put your self in their case and do to them whatever prudently and justly you would have them do to you supposing their case and yours were exchanged 13. Enter ye in at the strait gate for wide is the gate and broad is the way which leadeth to destruction and many there be which go in thereat 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it 13 14. And let not the strictness of the gate and way of life discourage you The gate is wide and the way is broad that leadeth to destruction It is easie to please the flesh and to neglect a holy life and great is the multitude that go this way But do not you follow the multitude in sin unto damnation The entrance into a life of Faith and Holiness is strait and the way is narrow requiring self-denial mortification holy diligence and patient suffering and it is but few that find this way and the life to which it leadeth But life eternal cannot be too dearly obtained Therefore let no difficulties stop you or turn you off N. 1. It is because of our corrupt averseness such as sick men have to a feast and the restraints and sufferings of the flesh that Godliness or Faith is called difficult or strait But in it self and to a sound understanding and will it is the only pleasant life To believe God's love and our everlasting glory must needs be sweeter than to live in guilt and terrour and in despair of any future happiness 2. The Gate is the entrance by conversion into a life of Faith and Holiness as the way and the Devil the
But he that overcometh all these trials and holds out in faith and patience to the end shall be saved 23. But when they persecute you in this city flee ye into another For verily I say to you you shall not have gone over the cities of Israel till the Son of man be come 23. But it is your duty so far to preserve your selves for further service as to flee from Persecutors to go Preach elsewhere so it be not when you have any greater obligation to the contrary than your lives be worth And I tell you you shall not have gone over all the Cities of Israel in the performance of this work that I lay upon you till they shall see the Messiah in his own person openly owning his Office and preaching to them as such himself N. This hard Text is variously expounded 1. Some say that the Romans destruction of Jerusalem is Christ's coming here meant 2. Others say that it is his coming by Constantines Conversion to set up Christianity in power and honour and that the meaning is that the Cities of Judea shall not be all converted till then 3. Others say it is Christ's coming to Judgment or say others to call the Jews at his personal Reign till when they will not be generally converted 4. It seems to me more probable that it is own open declaring himself to be the Christ and that his Kingdom is come For 1. he yet preached but much like John that the Kingdom of God the Messiah is at hand 2. And he did not yet bring his own Disciples to confess it it being after extorted from Peter Mat. 16. and he highly praised for confessing him 3. And he forbad Peter and those he healed and the very Devils to confess him 4. So that properly his Kingdom began at his Exaltation even his Resurrection Ascensior and sending down the Spirit 5. There is another Exposition of some that think he meant Tho I send you from me now let not my absence discourage you I will be with you again before you have gone over all the Cities As if he spake of their return to him at their next meeting 24 25. The disciple is not above his Master nor the servant above his Lord. It is enough for the disciple that he be as his Master and the servant as his Lord if they have called the Master of the house Belzebub how much more shall they call them of his houshold 24 25. You are not greater or better than I It 's enough if you be used but as I am If they say that I work by Belzebub what words or false accusations be so bad which you may not expect that are my followers 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known 26. Therefore fear not their false accusations or their threats For there is nothing now covered with false pretences reasonings or slanders which shall not be uncovered and truly opened and not any thing hidden by fraud or force which shall not be made known 27. What I tell you in darkness that speak ye in light and what ye hear in the ear that preach ye upon the house tops 27. What I speak to you alone or in Parables that publish fearlesly to all the world 28. And fear not them which kill the body but are not able to kill the soul but rather fear him who is able to destroy both soul and body in hell 28. Your bodies are mortal and must die and God may suffer men to kill them But fear not men that can do no more nor can kill or undo the soul that is immortal But fear God and offend not him who can destroy both body and soul in hell 29. Are not two Sparrows sold for a farthing and one of them shall not fall to the ground 30. But the very hairs of your head are all numbred 29 30. If Gods providence dispose of the least motions and events of the least of his Creatures such as a poor Sparrow is will he not take care of you that are his Children Yea he regardeth every hair of your heads how much more your lives and souls 31. Fear ye not therefore ye are of more value than many Sparrows 31. Trust God and fear not men For he that made you better than Sparrows will regard you accordingly 32 33. Whosoever therefore shall confess me before men him will I confess also before my Father which is in Heaven But whosoever shall deny me before men him will I also deny before my Father which is in Heaven 32 33. Note 1. By confessing Christ is meant open owning him as our Lord and Saviour what ever we suffer by it 2. To be owned by God through Christ our advocate is the great interest that we should first secure 34. Think not that I am come to send peace on earth I came not to send peace but a sword 35. For I am come to set a man at variance against his Father and the daughter against her mother and the daughter in law against her mother in law 36. And a mans foes shall be they of his own houshold 34 35 36. Think not that the coming of the Messiah is to settle Israel in power and bring all Nations to subjection or peaceable confederacy with them and to set my disciples in a state of prosperity you must expect the contrary that by owning me and my doctrine your very friends and kindred will turn your enemies Parents and Children will hate and persecute you and out of your own houses will arise your most dangerous enemies 37. He that loveth father or mother more than me is not worthy of me and he that loveth son or daughter more than me is not worthy of me 37. And let not this turn you off For if you love Father or Mother Son or Daughter more than me and would forsake me rather than be forsaken or persecuted by them you are not capable of being my true Disciples such as I will save 38. And he that taketh not his cross and followeth after me is not worthy of me 38. And he that if he be put to it will not follow me under the cross and suffer a shameful Death rather than deny me or forsake faith and godliness is not a true Christian nor qualified for salvation nor will I own him in the day of Judgment 39. He that findeth his life shall lose it and he that loseth his life for my sake shall find it 39. He that will save his life by denying me or by any sin shall lose it for he shall lose everlasting life and shall die as well as others and perhaps as soon And he that is put to death for faith and righteousness hath not lost his life whenas death is but his passage to life everlasting 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me 40. And seeing you are my
true belief and trust in my Power and Will for the working of any such miracle as I commission you to work if it were as hard as the removing of a mountain it should not be too hard for you Note It is not faith but presumption which hath no promise of success if they or any are confident of working any miracle which Christ never commissioned or called them to work or Promised his blessing to 21. Howbeit this kind goeth not out but by fasting and prayer 21. But by faith I mean not confident presumption that God will do it in your own way But for such as this God will be sought by Fasting and fervent Prayer in which way you may expect success if the person also be capable that seeketh help 22. And while they abode in Galilee Jesus said to them The Son of man shall be betrayed into the hands of men 23. And they shall kill him and the third day he shall be raised again And they were exceeding sorry 22 23. Again Christ foretells them of his death and resurrection to instruct and prepare them for it which they were grieved at 24. And when they were come to Capernaum they that received tribute money came to Peter and said Doth not your Master pay tribute He saith yes And when he was come into the house Jesus prevented him saying What thinkest thou Simon of whom do the kings of the earth take custom or tribute of their own children or of strangers 26 Peter saith to him Of strangers Jesus saith to him Then are the children free 24 25. N. They had two sorts of Tribute but that here meant its likest was Pole-money imposed by Augustus first And by children is not meant free Subjects for such did pay but their own families And then its hard to know what Christs answer meant unless it were as many say Then this Tribute belongs of right to the house of David and I being of it am free Or else If Kings own Families be not taxed I that am the Son of the universal King from whom is all power and whose Subjects they are am rightfully freer than their Children This seemeth to me to be the sâ—nce But he questioneth not but Tribute is due to Kings and other Powers 27. Notwithstanding lest we should offend them Go thou to the sea and cast a hook and take the fish that first cometh up and when thou hast opened his mouth thou shalt find a piece of money take that and give to them for me and thee 27. But we must deny our own right to avoid offence Go therefore and cast a hook and I will bring a fish to thy hand with half a Crown a Stater in his mouth which is the Poll-money for tâ—o persons Pay them that for thee and me Note 1. This shewed the great power of Christ 2 But why did he pay for Peter and not the rest Ans Peter had a house in Capernaum where they were and was there to pay his Poll-money Matth. 5.8 14. If it be as others think the Tax to the Sanctuary that is here meant it will make no doctrinal alteration The sense then will be A Tax due to God is rather due to me than from me that am the Son of God CHAP. XVIII 1. AT the same time came the disciples to Jesus saying Who is the greatest in the kingdom of heaven 1. Ambition stirred in them to debate who should be greatest in Christs Church or Kingdom next himsâ—lf 2 3. And Jesus called a little child unto him and set him in the midst of them and said Verily I say to you Except ye be converted and become as little children ye shall not enter into the kingdom of heaven 2 3. Christ set a child before them as a visible answer and said Except true conversion give you a new and humble mind and take you off from ambitious overvaluing earthly pomp and power that as teachable and obedient Disciples to the you may be drawn to set more by heavenly things you cannot be capable of entring into the heavenly Kingdom much less of being greatest there nor are you fit for a place in the Church on earth much less of power without covenanting this 4. Whoever therefore shall humble himself as this little child the same is greatest in the kingdom of heaven 4. Tho worldly men will think otherwise I tell you that the humblest Christian is the best and the best is indeed the greatest as being dearest unto God and he is fittest also for Church power 5. And whoso shall receive one such little child in my name receiveth me 5. And he that receiveth or sheweth kindness to any such humble Godly Christian I will take and reward it as done to me N. How do the Papal Clergy read this that hate revile silence and ruine or burn such But they cheat their Souls by saying that such are but Hereticks and Schismaticks and deny them to be Christ's and then they think they are disobliged and may use them as they first judge and call them 6. But whoso shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea 6. But whoever he be that shall gall discourage or by threatning derision or persecution seek to drive the least from faith and holy living it were less hurt to that man how big soever he now look and talk that he were drowned in the Sea with a milstone about his neck for God will take vengeance on him 7. Wo to the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh 7. Wo to the world by reason of the Scandals oppositions and impediments to faith holiness and salvation which men will lay before each other some by errour some by crimes and some by persecution such scandals and hinderances and temptations there will be God will permit them for trial and men will commit them But the sin is great and it will be wo to the guilty especially the malignant persecutors and seducers 8. Wherefore if thy hand or foot offend thee cut them off and cast them from thee It is better for thee to enter into life halt or maimed rather than having two hands or two feet to be cast into fire everlasting 9. And if thy eye offend thee pluck it out and cast it from thee It is better for thee to enter into life with one eye rather than having two eyes to be cast into hell fire 8 9. Let nothing seem too dear to thee to secure thy salvation against such scandals and hinderances and temptations If it be friend or interest as dear to thee as thy hand or foot or eye it is a smaller loss to cast it away here and be saved hereafter than to keep it here and be damned hereafter to endless misery If thou hadst no other
father and thy mother and Thou shalt love thy neighbour as thy self 18 19. Note Christ knew the Order of the commandments but named the Fifth and the Tenth by themselves as being of special note the Fifth for Government it self and the Ninth the summary of the Second Table For Thou shalt love thy Neighbour as thy self If is that which is meant by Thou shalt not covet thy Neighbours c. that is not by self-love want love to him and draw from him to thy self or oppose his good 20. The young man saith All these have I kept from my youth up what lack I yet 20. Note No doubt but he had broken these commands especially the last but he judged by his freedom from the gross acts of sin 21. Jesus said to him If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me 21. Jesus said the state of Christianity or Qualification for Salvation is this Resolvedly and Practically to prefer Heaven before all the Prosperity of this World so as to part with All for Heaven when thou art Called to it Therefore I will now try thee whether thou canst do this Go sell all and give to the poor and follow me and take the hopes of a Treasure in Heaven instead of all 22. But when the young man heard that saying he went away sorrowful for he had great Possessions 22. But this seemed so hard a Motion to him that he would not consent but went away sorrowful for he was very rich 23. Then said Jesus to his Disciples Verily I say to you That a rich man shall hardly enter into the kingdom of heaven 24 And again I â—ay to you It is easier for a Camel to go through the eye of a needle than for a rich man to enter into the Kingdom of God 23.24 The difficulty of a Rich Man's being a sound Christian and Saved is great that I may express it by the common Proverb of a Camels going through a Needles Eye 25. When his Disciples heard it they were exceedingly amazed saying Who then can be saved 26. But Jesus beheld them and said to them With men this is impossible but with God all things are possible 25.26 This amazing the Disciples he said So naturally and strongly do men love this World and its Prosperity and so hardly do they believe and love the unseen Heavenly Felicity that it is impossible for meer fleshly Man to make so great a change upon the heart But the Grace of Almighty God can and will do it 27. Then answered Peter and said to him Behold we have forsaken all and followed thee What shall we have therefore 27. Peter said We have consented to thy termes and forsaken All and followed thee What shall be our reward 28. And Jesus said to them Verily I say to you that ye which have followed me in the Regeneration when the Son of man shall sit on the Throne of his glory ye also shall sit on twelve thrones judging the Twelve Tribes of Israel 28. Fear not being loosers by forsaking all You that have sincerely forsaken All for me shall in my Kingdom and future State have ruling Power Dignity and Honour Note It is doubted by Expositors Whether this speak onely of their chief Power on Earth in the Catholick Church and answerable Glory in Heaven Or of any peculiar reign over the Tribes of Israel in Heaven or on Earth after the resurrection The General sence is sure tho what more there is be doubtful 29. And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name-sake shall receive an hundred fold and shall inherit everlasting life 29. And it is not you onely but all others that lose and forsake any thing here for my Name-sake in the hope of the Kingdom of Heaven shall be so great gainers by it that they shall have in this Life a hundred-fold better in value than they lost and in the World to come Everlasting Life The worse condition of the Faithful is an hundred times better than others 30. But many that are first shall be last and the last shall be first 30. But as to the degree of Glory I must tell you it will not be given according to priority of Age or Conversion but according to the preparations of Grace And many that are now called and have less Holiness will have less Glory than many that will be more Eminent Saints many Ages hence CHAP. XX. 1. FOR the Kingdom of heaven is like to a man that is an housholder which went out early in the morning to hire labourers into his Vineyard 2. And when he had agreed with the labourers for a penny a day he sent them into his vineyard 1.2 Note The Parable is to shew That God will not give men more Glory than others because they were the first Christians but because his Grace hath made them the best tho in time after others 3. And he went out about the third hour and saw others standing idle in the market-place 4. And said unto them Go ye also into the vineyard and what ever is right I will give you And they went their way 5. Again he went out about the sixth and ninth hour and did likewise 6. And about the Eleventh hour he went out and found others standing idle and saith to them Why stand ye here all the day idle 7. They say to him Because no man hath hired us He saith to them Go ye also into the Vineyard and what ever is right that shall ye receive 3. c. The hours were about Nine a Clock and at Twelve and at Three and at Five God is not for idleness but hath work for all times and Ages 8. So when even was come the lord of the vineyard saith to his Steward Call the labourers and give them their hire beginning from the last unto the first 8. Note Gods Reward is in the evening of our days and the evening of the World when Work is done 9. And when they came that were hired at the Eleventh hour they received every man a penny 10. And when the first came they supposed that they should have received more and they likewise received every man a penny 11. And when they had received it they murmured against the good man of the house 12. Saying These last have wrought but one hour and thou hast made them equal with us who have born the burder and heat of the day 9.10.11.12 He made no difference in their Wages for the Time of their Work But he will make difference for the Work it self They that are called near the end of the World shall have as much as those that heard Christ Preach And those that are Converted in their Age if they be more Holy than those that began in Youth will be more Happy 2. This Parable meaneth not that
3. Love to Christ is not sincere if it will not cause us to prefer his interest in his poor Saints much more in the whole Church before our Ease Wealth and safety 37. Then shall the righteous answer him saying Lord when saw we thee hungry and fed thee when saw we thee thirsty and gave thee drink 38. When saw we thee a stranger and took thee in or naked and cloathed thee 39 Or When saw we thee sick or in prison and came unto thee 37 c. Christ doth more interest himself in his servants love and good works than they thought or can easily believe and valueth these more than we do our selves 40. And the King shall answer and say to them Verily I say to you in as much as ye have done it to one of the least of these my brethren ye have done it to me 40. Note 1. Those poor and weak Christians which the proud despise and scorn Christ calleth his brethren 2. And he taketh that as done to him that is done to them for his sake 41. Then shall he say also to them on the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels 41. N. Every word unspeakably terrible The cursed state is to depart from Christ into everlasting fire with Devils who were first adjudged to it and draw the wicked to be their Companions in torments by following them in sin Wicked men are so like Devils that they must dwell with them for ever in misery 42 43. For I was hungry and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye cloathed me not sick and in prison and ye visited me not 42 43. Note That it is not only hating hurting persecuting scorning or oppressing that men are damned for to hell fire with Devils but also not loving relieving and helping Christs servants for he trusted them with his gifts for that use and trial If these must be in hell with Devils where will oppressours persecutors and murderers be 44. Then shall they also answer him saying Lord when saw we thee hungry or thirsty or a stranger or naked or sick or in prison and did not minister to thee 44. Note Wicked men know not the greatness of their own sin nor how much that is against Christ which is against his servants 45. Then shall he answer them saying Verily I say to you in as much as ye did it not to one of the least of these ye did it not to me 45. N. The wicked shall suffer not only for hurting but for not helping the faithful as if it had been Christ himself that they neglected O what a motive is this to Charity Qu. Will it not be endless thus to convince and judge all the world Ans No though this be spoken after the manner of Men God can at once open every mans case to his own Conscience and judge all the world in a moment as the Sun doth at once enlighten all the eyes on earth 46. And these shall go away into everlasting punishment and the righteous into life eternal 46. The Execution shall presently follow the Sentence All that shewed not their faith in Christ and love to him by loving his servants above their worldly wealth and pleasure shall go to everlasting punishment with devils that deceived them And the faithful that loved Christ and his interest and servants above their fleshly interests shall go into endless life and blessedness But this doth not extend to comdemn Infants or poor unable persons for not doing what they could not nor to deprive them of a reward that had a will to do more than they were able CHAP. XXVI 1. ANd it came to pass when Jesus had finished all these sayings he said to his disciples 2. Ye know that after two days is the passover and the Son of man is betrayed to be crucified 1 2. N. Christ went not ignorantly or constrained to his death but willing and foreknowing it 3. Then assembled together the chief priests and the scribes and the elders of the People unto the palace of the high priest who was called Caiaphas 4. And consulted how they might take Jesus by subtilty and kill him 5. But they said Not on the feast-day lest there be an uproar among the people 3 c. N. 1. The chief Men Priests and Rulers were the chief Murderers 2. It s a wonder that the people were not destroyed as Seditious Rebels rather than feared by such Rulers when they would have resisted or stoned them that had assaulted Christ or a Prophet 6. Now when Jesus was in Bethany in the house of Simon the leper 7. There came to him a woman having an alabaster box of very precious ointment and poured it on his head as he sat at meat 8. But when his disciples saw it they had indignation saying To what purpose is this wast 9. For this ointment might have been sold for much and given to the poor 6 c. 1. It being usual at great feasts in the Country to anoint she signified by this her great love and honour to Christ 2. Judas was the chief murmurer but perhaps some others might object 10. When Jesus understood it he said unto them Why trouble ye the Woman for she hath wrought a good work on me 11. For ye have the poor always with you but me ye have not always 12. For in that she hath poured this ointment on my body she did it to my burial 10 c. N. Tho works of Charity to the poor are highly esteemed by Christ and preferred before many rites and smaller matters yet some works of piety must be preferred before them And that duty may in its season be greater which is not so at another time 13. Verily I say to you Wheresoever this gospel shall be preached in the whole World there shall also this that this woman hath done be told for a memorial of her 13. N. 1. How highly Christ valueth the true love and costly piety of the meanest 2. Christ knew and decreed that the Gospel or History of his Life Death and Burial and Resurrection should be preached throughout the world yea and written to The words in Matth. 24. Let him that readeth understand seem to be Christs own words and to imply that all those his words should be written at least we may well answer them that ask Where did Christ Command them to write the Scripture that 1. His Spirit in them commanded it 2. Writing is but the most publike sort of Preaching 14. Then one of the twelve called Judas Iscariot went unto the chief Priests 15. And said to them what will ye give me and I will deliver him unto you And they covenanted with him for thirty pieces of silver 16. And from that time he sought opportunity to betray him 14 15 16. N. Christ knowingly permitted an Hypocrite in the
Apostleship and to betray him to foretell us that Covetous falshearted Hypocrites will be in the Visible Church and will betray it 2. Covetous love of Money is the root of treachery in Hypocrite Ministers and others 3. Judas's sin was not by a sudden Passion but deliberate contrived and contracted for three pound fifteen Shillings 17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying where wilt thou that we prepare for thee to eat the passover 17. On the fifth day of the week called now Thursday at eventide c. 18. And he said Go into the City to such a man and say to him the Master saith My time is at hand I will keep the passover at thy house with my disciples 18. N. As to the great controversies here whether Christ and the Jews did eate the passover the same day and whether Christ did eate the Paschal Lamb or only the unleavened bread and bitter herbs which was the beginning of the passover being to have eaten the Lamb at the next evening if he had not been Sacrificed himself I leave the discussion of them to Commentators who handle them at large not troubling ordinary Readers with them 19. And the disciples did as Jesus had appointed them and made ready the passover 20. Now when the even was come he sat down with the twelve 21. And as they did eat he said Verily I say to you that one of you shall betray me 22. And they were exceeding sorrowfull and began every one of them to say to him Lord is it I 23. And he answered and said He that dippeth his hand with me in the dish the same shall betray me 19 c. N. 1. Christ being under the Law was to keep the Law of the Passover 2. The innocent Disciples were troubled both at the tidings of the thing and that they should be under suspicion 24. The Son of man goeth as it is written of him but wo to that man by whom the Son of man is betrayed it had been good for that man if he had not been born 24. N. Gods decree to bring good out of mens evil extensuateth not mens sin or punishment the escaping of a Greater evil is here called Good not in itself but to that Man 25. Then Judas answered and said Master is it I He said to him Thou hast said 25. N. Judas was before resolved and hardened so that this notice did not stop him from the sin 26. And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat this is my body 26. N. 1. This bread was unleavened and part of the Passover 2. The blessing it was the Separating it to this holy use and praying God to bless it and pronouncing it blest 3. The breaking it signified the breaking of Christs Body represented hereby as the Sacrifice for sin 4. The giving it signifieth the giving himself to believing receivers with and for their spiritual and everlasting life For the Sacrament as Administred hath these three parts 1. The Consecration 2. The Commemoration or Representation 3. The Communication 5. This is my Body meaneth This is my sacrificed body representative When it is Consecrated it is not to be called Bread that is mere bread for it hath now another form and forma denominat But it is only a Relative form If you ask what matter it hath It is Bread still If you ask what form it is Christ Sacramental Body As if you ask of the Kings Coyne what is it it is in General Money particularly this or that piece of Money The answer is not it is Silver or Gold for that speaketh not the Form But if you ask what Metal it is made of it is Silver or Gold so is it here 6. It is not Christs Body as Glorified in Heaven that is represented in the Sacrament but as Crucified flesh The second council of Nice with the foregoing General Council at Constantinople agree that Christs body in Heaven is not flesh though they differ about Images Flesh and blood enter not there but Spiritual bodies it is not flesh if it consist not of fibrous Coagulated blood and Chyme made of food which is not there 7. But it is the true body of Christ that was first offered to God in sacrifice and as such Given to believing receivers so far as to be theirs in Relation of Mystical union and the Meritorious cause of their pardon grace and glory 8. What a novel monster the fiction of Transsubstantiation is I have fully opened in a little Treatise called full and easy Satisfaction what is the true Religion 9. The Circumstances of Christs action are occasional and no Laws for us As are 1. Giving it at a Passover 2. At the end of a meal 3. At supper or at night 4. In an Inn or Guest Chamber 5. To none but his family 6. To none but men 7. To none but Ministers 8. In an upper room 9. Lying along in each others bosoms 10. But once in his life 11. Giving it to all at once and not one by one tho that seem of more importance than the rest 12. Delivering the bread before he gave thanks over the Cup and not over both at once tho no doubt these may safely be imitated 9. Whether Judas was present or not is uncertain and of no doctrinal moment if he were and Christ also washt his feet with the rest it shewed his obdurateness that could go presently forth to betray him Doubtless if wicked Hypocrites intrude the sin and punishment is only their own so be it we sin not by neglecting discipline for the Keyes are given to the Pastors to keep out men proved uncapable by impenitence 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the new Testament which is shed for many for the remission of sins 27 28. N. Giving to one by one is not Necessary 2. The evangelists speak not all the same words in reciting Christs administration Matthew hath no more but This is my Body nor Mark neither leaving out Which is given for you as Luke hath it or Which is broken for you as Paul hath it Do this in Remembrance of me And of the Cup there are different words of Matthew Mark Luke and Paul and Mark mentioneth their drinking it before Christs words This is my blood of the New Testament c. But what is not spoken by one is by another and the sence is the same and it tells us that if such a difference be in our administration it nullifieth not the Sacrament 28. This wine is representatively or Sacramentally my blood shed not as that of the Paschal Lamb for Jews only to seal that Old Covenant of their peculiarity but for the Gentiles also or the world to purchase and seal the Universal Covenant of Grace which giveth
9. And he asked him What is thy name and he answered him saying My name is Legion for we are many 9. N. Spirits lose not their individuation by falling into one common soul 2. Seeing the greatest multiplicity is among the least of beings there are more Boughs and Sprigs than Trunks of Trees more Flyes than men c. It seems that the very nature of Devils is debased with their quality and they are not now of so light a spiritual nature as they were before their fall if there were so great a number to afflict one man 10. And he besought him much that he would not send them away out of the countrey 11. Now there were nigh to the mountains a great herd of swine feeding 12. And all the devils besought him saying Send us into the swine that we may enter into them 13. And forthwith Jesus gave them leave And the unclean spirits went out and entred into the swine and the herd ran violently down a steep place into the sea they were about two thousand and they were choaked in the sea 10 c. Let us play a small game rather than none It will somewhat abate our pain to do some mischief tho a less and not to be imprisoned in the deep N. The reason why Devils hurt us no more is because God will not give them leave 14. And they that fed the swine fled and told it in the city and in the countrey And they went out to see what it was that was done 15. And they come to Jesus and see him that was possessed with the devil and had the Legion sitting and cloathed and in his right mind and they were afraid 16. and they that saw it told them how it befel to him that was possessed with the devil and also concerning the swine 17. And they began to pray him to depart out of their coasts 14. c. N. When they were healed by Christ they followed him But when they lost their Swine by him they would be rid of him 18. And when he was come into the ship he that had been possessed with the devil prayed him that he might be with him 19. Howbeit Jesus suffered him not but saith to him Go home to thy friends and tell them how great things the Lord hath done for thee and hath had compassion on thee 20. And he departed and began to publish in Decapolis how great things Jesus had done for him and all men did marvel 18. c. N. All must honour God in their places but not all in one place and station 21. And when Jesus was passed over again by ship unto the other side much people gathered unto him and he was nigh unto the sea 22. And behold there cometh one of the rulers of the synagogue Jairus by name and when he saw him he fell at his see 23. And besought him greatly saying My little daughter lyeth at the point of death I pray thee come and lay thy hands on her that she may be healed and she shall live 24. And Jesus went with him and much people followed him and througed him 21. N. Each Synagogue had more than one Ruler 2. It was then a great mercy to be Afflicted For such came to Christ for help while others maligned him 25. And a certain woman which had an issue of Blood twelve years 26. And had suffered many things of many Physicians and had spent all that she had and was nothing bettered but rather grew worse 27. When she had heard of Jesus came in the press behind and touched his garment 28. For she said If I may but touch â—is clothes I shall be whole 29. And straightway the fountain of her blood was dryed up and she felt in her body that she was healed of that plague 25. c. N. Her strong Faith prepared her for a speedy cure 30. And Jesus immediately knowing in himself that vertue was gone out of him turned him about in the press and said Who touched my cloathes 31. And his disciples said to him Thou seest the multitude thronging thee and sayest thou Who touched me 32. And he looked round about to see her that had done this thing 33. But the woman fearing and trembling knowing what was done in her came and fell down before him and told him all the truth 34. And he said to her Daughter thy faith hath made thee whole go in peace and be whole of thy plague 31. c. N. Many touched his cloathes that were never the better so many use his name when they that use it in Faith are healed 2. She feared Christ was angry with her when he healed her 35. While he yet spake there came from the ruler of the synagogues house certain which said Thy daughter is dead why troublest thou the master any further 36. As soon as Jesus heard the word that was spoken he saith to the ruler of the Synagogue Be not afraid onely believe 35. c. Take heed lest distrust deprive thee of thy desire 37. And he suffered no man to follow him save Peter and James and John the brother of James 38. And he cometh to the house of the ruler of the synagogue and seeth the tumult and them that wept and wailed greatly 39. And when he was come in he saith unto them Why make ye this ado and weep the damsel is not dead but sleepeth 40. And they laughed him to scorn but when he had put them all out he taketh the father and the mother of the damsel and them that were with him and entreth in where the damsel was lying 41. And he took the damsel by the hand and said to her Talitha Cumi which is being interpreted Damsel I say unto thee arise 42. And straitway the damsel arose and walked for she was of the age of twelve years and they were astonished with a great astonishment 43. And he charged them straitly that no man should know it and commanded that something should be given her to eat 37. c. N. It was needful that he on whom all must trust for Life Everlasting should shew that he hath the power of Life and Death Yet would not have it divulged to avoid untimely Persecution CHAP. VI. 1. AND he went out from thence and came into his own country and his disciples followed him 2. And when the sabbath-day was come he began to teach in the synagogue and many hearing him were astonished saying From whence hath this man these things and what wisdom is this which is given unto him that even such mighty works are wrought by his hands 3. Is not this the carpenter the Son of Mary the brother of James and Joses and of Judas and Simon and are not his sisters here with us and they were offended at him 2. Because they knew his visible Original and Education and Kindred to be like other of their Neighbours they were by this made backward to believe him to be the Son of God 4. And
like these Infants in the Kingdom of God else he might have taken up a Lamb or a Dove and blessed them and said of such harmless creatures is the Kingdom of God But he must mean of them and such as them or of such both in age and also in humble teachable receptivity is the kingdom of God else it would be no reason to bless them Which can be nothing lower than acceptance as Visible-Infant-Church-Members 2. He that in all ages from the beginning took Infants to be Infant-Members of his Church and came not to destroy but to enlarge mercies to the faithful and their seed and saith They are holy and was much displeased with his erroneous Apostles for forbidding them to be brought for his benediction sure will not be well pleased with those that now forbid them to be dedicated in the Baptismal Covenant to him But yet if any man will say I deny not the interest of the Infants of the Faithful in the Church and Covenant but only think that Baptism was appointed only for the solemn reception of the adult and so will be Baptized at age after or without Infant Baptism merely to satisfie Conscience and then live in Love and Peace with those of another mind I should gladly live in Love and Peace with such 15. Verily I say to you Whosoever shall not receive the Kingdom of God as a little child he shall not enter therein 16. And he took them up in his arms put his hands upon them and blessed them N. 1. These words plainly intimate that he received them as capable of the Kingdom of God that is the Church on Earth and in Heaven Christ doth not thus bless unbelievers and their seed but those that 1 Cor. 7.14 are called Holy 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I do that I may inherit everlasting life 17. N. It hence appeareth that the Jews except the Sadducees then believed an everlasting life 2. And that we should do whatever God would have us do to attain it 18. And Jesus said to him Why callest thou me good there is none good but one that is God 18. Good indeed in the prime sence is a high title none being more proper to God himself and none perfectly and primarily and essentially good but God It s a greater matter to be good than thou deemest 19. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Defraud not Honour thy father and mother 19. N. Defraud not is the sence of the Tenth Commandment that is Love thy Neighbour as thy self so as not to desire from him any thing to his hurt Qu. Why doth Christ mention none of the Commandments of the first Table Answ The man is supposed to confess God and consequently his duty to him and to mean in his question What good works must I do towards others Qu. 2. Why doth not Christ recite the Commandments in their true order Answ When the matter alone is intended the order is not necessary 2. The Evangelists recite not all Christs words in the same order that he spake them as is evident in the difference of their recitals These very words are otherwise recited by Matth. 19.18 19. Thou shalt do no Murther is first and Thou shalt love thy Neighbour as thy self is last and instead of Defraud not 20. And he answered and said to him Master all these have I observed from my youth 20. N. He meant that he had not directly in the outward act broken any of these not knowing how far the Law reacheth 21. Then Jesus beholding him loved him and said to him One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the cross and follow me 21. Jesus beheld him with kindness approving in him what was good and said So far thou hast done well But there is more than this necessary to obtain everlasting life even to prefer it before all the wealth and pleasure of this world and life it self and to trie thee herein Go and sell all and give to the poor and take heaven for thy treasure instead of all and follow me in self-denial unto suffering N. Not that all are bound to sell all but all are bound so to prefer heaven as will make them forsake all that stands against it 22. And he was sad at that saying and went away grieved for he had great possessions 22. Carnal men may be sorry that they cannot bring down God to their terms Good and bad would be as well as they can both here and hereafter But when they see they cannot have both Earth and Heaven the Faithful chuse heaven tho sensible of earthly sufferings and the worldly chuse the world and most to keep off sorrow and despair do force on themselves a hope that they shall have both and that God will save them on their own terms 23. And Jesus looked about and saith to his disciples How hardly shall they that have riches enter into the kingdom of God 23. How hard is it to perswade rich men to love heaven better than earth and to yield to the conditions of salvation 24. And the disciples were astonished at his words but Jesus answered again and saith to them Children how hard is it for them that trust in riches to enter into the kingdom of God 25. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God 24. So bad is the heart of man that it is exceeding hard to have riches and not to place mens trust in them and such as do so cannot be true Christians and be saved N. To trust in riches is to take them for our best and to take and expect more comfort from them than from Christ and Heaven 26. And they were astonished out of measure saying among themselves Who then can be saved 27. And Jesus looking upon them saith With men it is impossible but not with God for with God all things are possible 27. N. Sure the inordinate desire to be rich must needs signifie unbelief Can men seek that which they believe maketh their salvation almost impossible The same I say of murmuring poverty 28. Then Peter began to say to him Behold we have left all and followed thee 29. And Jesus answered and said Verily I say to you There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels 30. But he shall receive an hundred fold now in this time houses and brethren and Sisters and mothers and children and lands with persecutions and in the world to come eternal life 31. But many that are first shall be last and the last first 29. c. N.
Pharisees and Lawyers rejected the counsel of God against themselves being not baptised of him 30. Rejected Gods Message sent by John or rejected Christs Testimony of John 31. And the Lord said Whereunto then shall I liken the men of this generation and to what are they like 32. They are like unto children sitting in the market-place and calling one to another and saying We have piped unto you and ye have not danced we have mourned to you and ye have not wept 33. For John the Baptist came neither eating nor drinking wine and ye say He hath devil 31 32 33. See Matth. 11.33 That he is distracted 34. The Son of man is come eating and drinking and ye say Behold a gluttonous man and a wine-bibber a friend of publicans and sinners 35. But wisdom is justified of all her children 34 35. Neâ—â—her his austerâ—ty nor my free conversation do escape your censure But the wise will justifie Wisdom 36. And one of the Pharisees desired him that he would eat with him And he went into the Pharisees house and sat down to meat 37. And behold a woman in the city which was a sinner when she knew that Jesus sat at meat in the Pharisees house brought an alabaster box of ointment 38. And stood at his feet behind him weeping and began to wash his feet with tears and did wipe them with the hairs of her head and kissed his feet and anointed them with the ointment 36 37 38. A Woman who had been of a bad life 39. Now when the Pharisee which had bidden him saw it he spake within himself saying This man if he were a prophet would have known who and what manner of woman this is that toucheth him for she is a sinner 39. Christ and the Pharisees agreed that sin is hateful 40. And Jesus answering said unto him Simon I have somewhat to say unto thee And he said Master say on 41. There was a certain creditor which had two debtors the one ought five hundred pence and the other fifty 42. And when they had nothing to pay he frankly forgave them both Tell me therefore which of them will love him most 43. Simon answered and said I suppose that he to whom he forgave most And he said unto him Thou hast rightly judged 40 41 42 43. Note When God forgiveth great sins it is that we may love him much 44. And he turned unto the woman and said unto Simon seest thou this woman â— entred into thine house thou gavest me no water for my feet but she hath washed my feet with tears and wiped them with the hairs of her head 45. Thou gavest me no kiss but this woman since the time I came in hath not ceased to kiss my feet 46. Mine head with oyl thou didst not anoint but this woman hath anointed my feet with ointment 44 45 46. She hath shewed more Love than thoâ— 47. Wherefore I say unto thee her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little 47. Her great Love sheweth that her great sins are forgiven for it is her â—rateful return But they that think they need but little pardoâ— will return but little thankfulness for it 48. And he said unto hâ—â— Thy sins are forgiven 48. Note No doubt they were truly repented of hated and forsaken 49. And they that sat at meat with him began to say within themselves who is this that forgiveth sins also 50. And he said unto the woman thy faith hath saved thee go in peace 49. Note None can forgive sins against God but God and man after not before him by declaring and delivering Gods pardon 50. God pardoneth and saveth all true believers And thou hast shewed that thou art a believer Though God freely give pardon and Salvation thy faith maketh thee a qualified receiver and so saveth thee CHAP. VIII 1. ANd it came to pass afterward that he went throughout every city and village preaching and shewing the glad tidings of the kingdom of God and the twelve were with him 2. And certain women which had been healed of evil spirits and infirmities Mary called Magdalene out of whom went seven devils 3. And Joanna the wife of Chuza Herods steward and Susanna and many others which ministred unto him of their substance 1 2 3. In the thankful sense of their deliverance attended him and contributed to his mâ—intenance Note Christ that was Lord of all and gave otherâ— Life and Salvation disdained not to live on others gifts and contribution 4. And when much people were gathered together and were come to him out of every city he spake by a parable 5. A sower went out to sow his seed and as he sowed some fell by the ways side and iâ— was trodden down and the fowls of the air devoured it 6. And some fell upon a rock assoon as it was sprung up it withered away because it lacked moisture 7. And some fell among thorns and the thorns sprang up with it and choked it 8. And other fell on good ground and sprung up and bare fruiâ— an hundred-fold And when he had said these things he cried He that hath ears to hear let him hear 4 5 6 7 8. See the exposition on Matth. 19. Note It is the difference of the receivers and reception which is the notable cause of different succâ—sses of the same word yet supposing Gods election 9. And his disciples asked him saying What might this parable be 10. And he said Unto you it is given to know the mysteries of the kingdom of God but to others in parables that seeing they might not see and hearing they might not understand 9 10. Note The reception of one truth prepareth for more and the rejection of Gods calls prepareth men to be forsaken 11. Now the parable is this The seed is the word of God 12. Those by the way-side are they that hear then cometh the devil and taketh away the word out of their hearts lest they should believe and be saved 13. They on the rock are they which when they hear receive the word with joy and these have no root which for a while believe and in time of temptation fall away 14. And that which fell among thorns are they which when they have heard go forth and are choked with cares and riches and pleasures of this life and bring no fruit to perfection 11 12 13 14. Note Hopeful and fair beginnings in very many fall short of Salvation 15. But that on the good ground arâ— they which in an honest and good heart having heard the word keep it and bring forth fruit with patience 15. Who receive the Gospel so as to renew them their hearts before prepared being by it sanctified and persevere to maturity 16. No man when he hath lighted a candle covereth it with a vessel or putteth it under a bed but setteth it on a candlestick that they which enter in may see the light 16.
of God 26 And they that heard it said Who then can be saved 24 25 26. See Matth. 19. Note To enter into the Kingdom of God and to be saved was understood by the hearers to be all one 27. And he said The things which are unpossible with men are possible with God 27. Note Possibility though with great difficulty must make us true seekers and then we may attain to certainty 28. Then Peter said Lo we have left all and followed thee 29. And he said unto them Verily I say unto you There is no man that hath left house or parents or brethren or wife or children for the kingdom of Gods sake 30. Who shall not receive manifold more in this present time and in the world to come life everlasting 28 29 30. You shall be no losers by me Note The blessings even of suffering Christians in this Life are better than all that they forsake for Christ 31. Then he took unto him the twelve and said unto them Behold we go up to Jerusalem and all things that are written by the prophets concerning the Son of man shall be accomplished 32. For he shall be delivered unto the Gentiles and shall be mocked spitefully entreated and spit on 33. And they shall scourge him and put him to death and the third day he shall rise again 34. And they understood none of these things and this saying was hid from them neither knew they the things which were spoken 31 32 33 34. Note We must not wonder if many of our Hearers then are dull of understanding 35. And it came to pass that as he was come nigh unto Jericho a certain blind man sat by the way side begging 36. And hearing the multitude pass by he asked what it meant 37. And they told him that Jesus of Nazareth passeth by 38. And he cryed saying Jesus thou Son of David have mercy on me 39. And they which went before rebuked him that he should hold his peace but he cried so much the more Thou Son of David have mercy on me 40. And Jesus stood and commanded him to be brought unto him and when he was come near he asked him 41. Saying What wilt thou that I should do unto thee And he said Lord that I may receive my sight 42. And Jesus said unto him Receive thy sight thy faith hath saved thee 43. And immediately he received his sight and followed him glorifying God and all the people when they saw it gave praise unto God 35 36 37 38 39 40 41 42 43. See on Matth. 20.18 19 20. N. Faith fitteth us to receive Mercy and Mercy teacheth us to glorifie God CHAP. XIX 1. ANd Jesus entred and passed through Jericho 2. And behold there was a man named Zacheus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the press because he was little of stature 4. And he ran before and climbed up into a sycamore-tree to see him for he was to pass that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacheus make hast and come down for to day I must abide at thy house 1 2 3 4 5. Desire and diligent seeking prepare for Christ's acceptance and abode with us 6. And he made hast and came down and received him joyfully 6. Note He hoped but for a â—ight of him and obtaineth more Mercy exceedeth the seekers expectation 7. And when they saw it they all murmured saying that he was gone to be guest with a man that is a sinner 7. Note As if Christ were not holy and strict enough because he went to sinners for their Salvation 8. And Zacheus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold 1. Note 1. This proceeding from Faith in Christ proved him a true Convert 2. False accusation was the Publicanâ— notable sin 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham 9. Note 1. Where true Faith and Conversion cometh there Salvation cometh 2. All true Believers are Children of Abraham that is of the Promise made to Abraham and his seed 10. For the Son of man is come to seek and to save that which was lost 10. To this end came I into the World to redeem convert and save lost sinners 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately appear 11. To take them off such expectations 12. He said therefore A certain noble man went into a far countrey to receive for himself a kingdom and to return 12. Christ was to go from Earth to Heaven to receive his own Kingly glory and to reign there over Heaven and Earth and to return to judge men according to their works 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy till I come 13. He giveth men that profess to be his Servants his Gifts and Mercies and commands them to use them faithfully in his Service and to do good in his Church and profit others expecting his return 14. But his citizens hated him and sent a message after him saying We will not have this man to reign over us 14. The Jews to whom he first offered Grace rejected him and his Government with scorn 15. And it came to pass that when he was returned having received the kingdom then he commanded these servants to be called unto him to whom he had given the money that he might know how much every man had gained by trading 15. When he came to exercise Judgment over his Subjects and Servants he called first those that professed Christianity to take an account how they had used the blessings of the Gospel 16. Then came the first saying Lord thy pound hath gained ten pounds 16. Thy Grace â—nd Gifts have been improved to the profit of many 〈◊〉 â—o my own increase in Holiness 17. And he said unto him Well thou good servant because thou hast been faithful in a very little have thou authority over ten cities 17. Thou shall have a reward above others according to thy service Note 1. Christ will praise his faithful Servants and their Works 2. He rewardeth them because they have been faithful as the sâ—â—â—ral Qualification of the Receivers but not in Commutative Justice nor in Distributive Governing Justice according to the Law of Innocency or of Moses but in Distributive Paternal Justice according to the Law of Grace and Faith 18. And the second came saying Lord thy pound hath gained five pounds 19. And he said likewise to him Be thou also over five cities 18 19. Their reward shall be answerable 20. And another came
which in the sincere is saving which is required to be professed in Baptism for admittance into the visible Church 6 That which is born of the flesh is flesh and that which is born of the Spirit is spirit 6. Men generate Men but God maketh Saints by a spiritual generation Nature begets but nature but Gods Spirit giveth a holy and heavenly Nature or Inclination 7 Marvel not that I said unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit 7 8. Count not this an incredible thing Thou hearest the sound of the wind and knowest certainly by the effects that such a thing as wind there is and that it causeth those effects which thy sense perceiveth but thou knowest not fully the nature of this wind nor whence it cometh nor whither it goeth and so thou mayest know that Gods Spirit doth this sanctifying work on Souls though thou canst not comprehend the nature of the Spirit nor the way of its operation nor why it worketh on one Soul and not on another that seemeth equal to it 9 Nicodemus answered and said unto him How can these things be 9. N. The reason of Man not yet illuminated is apt to be so confident in its ignorance as to take those spiritual things for incredible which it comprehendeth not It lifts up it self against Christ's teaching with a How can these things be 10 Jesus answered and said unto him Art thoâ— a master of Israel and knowest not these things 11 Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 10 11. It is a shame to thee that art a Master of Israel to be ignorant of these things without which all thy knowledge is but shells and shadows I tell thee we spake that which we certainly know by intuition and experience on holy Souls and yet you carnal Jews believe us not not knowing what your own shadows do import 12 If I have told you earthly things and and ye believe not how shall ye beleve if I tell you of heavenly things 12. When I tell you but what God doth here on Earth on all that he will save and illustrate it to you by a similitude which your senses do perceive and it is a thing that your Ceremonies signifie how shall you believe if I tell you the unseen things of Heaven if you believe not things so evident as these 13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven 13. And if you will not believe me what satisfying notice can you have of the state of things in Heaven for no Man hath ascended up into Heaven and can tell you by sure notice what is there but I that came down from Heaven and so came down by assuming flesh as that yet I am now in Heaven in my Godhead 14 And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15 That whosoever believeth in him should not perish but have eternal life 14 15. And the way of Salvation which God by me revealeth to you is this that as Moses in the Wilderness set up a brazen Serpent that all that were stung with Serpents might be cured if they did look up to this So I must be lift up on the Cross as a Sacrifice for sin that whoever truly believeth in me and trusteth me as the Redeemer and Saviour shall not perish but have everlasting life 16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 16. For God who is Love it self so far loved lapsed and lost mankind as that he gave his only begotten Son to be incarnate and to be their Redeemer by his meritorious life and death and Resurrection and to make them this promise covenant and offer that whoever truly believeth in him should have his sin forgiven and should not perish but have everlasting blessed life 17 For God sent not his Son into the world to condemn the world but that the world through him might be saved 17. For if the World be condemned they shall never have cause to lay the blame on Christ For it was not to condemn them that God sent him into the World but to be the Saviour of the World which his Doctrine Life and Sufferings shew 18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God 18. He that believeth on him is thereupon by him delivered from the Condemnation that he was under and shall be saved but he that believeth not is not delivered from his Guilt and Condemnation but is under the Guilt of a severer punishment the Law of Grace it self Condemning him because he hath rejected the Son of God sent from Heaven with his Doctrine his Grace and offered Mercy so that both the Law of Nature and of Grace condemn the Neglecters of so great Salvation 19 And this is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil 19. For the true cause of Mens Condemnation is not that they have no Saviour or Ransom being left as Devils to remidiless despair but that a Saviour as Light is come into the World and Men love darkness rather than light and so reject him and his truth and grace because they love and live in that sin which cannot endure the light 20 For every 〈◊〉 that doeth evil hateth the light neither cometh to the light least his deeds should be reproved 20. For it is the part of â—ight to detect and shame Mens evill deeds and thereâ—ore Malefactors hate and avoid the Light lest it reprove them and condemn them 21 But he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God 21. But Light is the honour of well doing which is not afraid to be known and therefore he that doth that which is truly good loveth the Light and cometh to it that his deeds may appear to be as they are the work commanded and approved by God And therefore they will receive me that am the Light of the World 22 After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 22. He by his Disciples baptized those that believed and repented 23 And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison 23 24. John ceased not baptizing even when Christ baptized nor till he
was imprisoned 25 Then there arose a question between some of Johns disciples and the Jews about purifying 25. N. What the dispute was is uncertain 26. And they came unto John and said to him Rabbi he that was with thee beyond Jordan to whom thou barest Witness Beheld the same baptizeth and all Men come unto him 26. On this occasion they told John how the People flockt to the Baptism of Christ 27 John answered and said A man can receive nothing except it be given him from heaven 28 Ye your selves bear me witness that I said I am not the Christ but that I am sent before him 27. This doth but confirm what I said of him His Power is from Heaven I pretend to none such as his 29 He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoyceth greatly because of the bridegrooms voice this my joy therefore is fulfilled 29. It is he that is the King and Saviour of the Church I am but his Friend that rejoyce in his Kingdom and Success 30 He must increase but I must decrease 30. His Kingdom and Glory must increase to perfection but my preparatory Ministry will soon end 31 He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all 21. He came from Heaven and therefore is above us all We that are but Men inhabitants of Earth though so far as God inspires us we speak his word yet being of earthly mold speak and do like our selves in a human earthly manner But he that cometh from Heaven doth excel us all 32 And what he hath seen and heard that he testifieth and no man receiveth his testimony 33 He that hath received his testimony hath set to his Seal that God is true 32. Wee tell you what God teacheth us in our several measures but he telleth you that which he hath seen and heard in Heaven And yet the most reject his Testimony but they that truly receive it by Faith do in believing him believe God himself that cannot lie 34. For he vvhom God hath sent speaketh the vvords of God for God giveth not the Spirit by measure unto him 34. He that is thus sâ—nt from Heaven by God speaketh Gods own Words fully and infallibly as fully known to him and is not like us and other Prophets that have but our limited measures of the spirits for some particular revelation and use 35. The Father loveth the Son and hath given all things into his hand 35. The Love of the Father to the Son is transcendent and he hath delivered lapsed Man and all this World into his hand or power as Redeemer Lord and Administrator of all 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the vvrath of God abideth on him 36. He that believeth Christ to be the Son of God and Saviour of the World and with Trust giveth up himself to be taught ruled and saved by him hath a right to everlasting Life by the Covenant of Grace and the beginning of it by the Holy Ghost in him and shall shortly have the full possession But he that by Unbelief rejecteth Christ and his offered Grace shall not see this blessed Life but the wrath of God for his unpardoned Sin and aggravated Guilt abideth on him CHAP. IV. VVHen therefore the Lord knovv hovv the Pharisees had heard that Jesus made and baptized more Disciples than John 2. Though Jesus himself baptized not but his Disciples 3. He left Judea and departed again into Galilee 1. They knowing that which he knew would exasperate them to avoid Persecution he removed to Galilee till his time came 4. And he must needs go through Samaria 5. Then cometh he to a City of Samaria which is called Sychar neer to the parcel of ground that Jacob gave to his Son Joseph 6. Now Jacobs well was there Jesus therefore being wearied with his Journey sat thus on the Well and it was about the sixth hour 4 5.6 N. Christ travelled all on foot and had a Body wearied with Travel the sixth hour was noon 7. There cometh a Woman of Samaria to draw Water Jesus saith unto her give me to drink 8. For his Disciples were gone away unto the City to buy meat 9. Then saith the Woman of Samaria unto him how is it that thou beinq a Jew askest drink of me vvhich am a Woman of Samaria For the Jevvs have no dealings vvith the Samaritans 7 c. N. Christ was not so much for separation as the other Jewâ— 10. Jesus ansvvered and said unto her if thou knevvest the gift of God and vvho it is that saith to thee give me to drink thou vvouldest have asked of him and he vvould have given thee living Water 10. N. It was usual to call a running spring living water Christ meant more but she understood him not 11. The Woman saith unto him Sir thou hast nothing to dravv vvith and the Well is deep From vvhence then hast thou that living Water 12. Art thou greater than our Father Jacob vvho gave us the Well and drank thereof himself and his Children and his Cattle 11. N. They made their Honour of Jacob the pretence for not going to Jerusalem he being before Solomon's Temple 13. Jesus ansvvered and said unto her vvhosoever drinketh of this Water shall thirst again 14. But vvhosoever drinketh of the Water that I shall give him shall never thirst But the Water that I shall give him shall be in him a vvell of Water springing up into everlasting life 13. That which I call water is the Spirit of Grace which will give men everlasting satisfaction and joy and leave them no fleshly or unsatisfyed desires 15. The Woman saith unto him Sir give me this Water that I thirst not neither come hither to dravv 15. The ignorant mistaking Gods Grace to be what it is not may ask it so for carnal ends 16. Jesus saith unto her go call thy Husband and come hither 17. The Woman ansvvered and said I have no Husband Jesus said unto her Thou hast vvell said I have no Husband 18. For thou hast had five Husbands and he vvhom thou novv hast is not thy Husband In that saidst thou truly 16. It was not delusoâ—y Equivocation that Christ calls well saying but meant only that Truth not commonly known it 's like 19. The Woman saith unto him Sir I perceive that thou art a Prophet 20. Our Fathers vvorshipped in this Mountain and ye say that in Jerusalem is the place vvhere Men ought to vvorship 19 20. I perceive by thy knowing secrets that thou art a Prophet tell me then whether you Jews or we that follow our eldest Fathers be in the right about the Place of Worship N. This is the use of ignorant carnal people to start some Controversie about Circumstantials or Ceremonies
evidence instead of our mediate sight and hearing so is it as to the Tradition of the Bible Baptism Creed c. That Tradition doth but deliver to us the same word mediately which the first Churches received immediately from the Apostles He that cannot read may be saved by believing the Gospel translated and read or reported by the Preachers 40. So when the Samaritans were come to him they besought him that he would tarry with them and he abode there two days 41. And many more believed because of his own words 42. And said to the woman now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World 42. Not so much because of thy saying N. Yet this was the same sort of Faith though by the evidence divers ways conveyed 43. Now after two days he departed thence and went into Galilee 44. For Jesus himself testifyed that a Prophet hath no honour in his own Country 43. He went into Galilee not to Nazareth where he had lived but to Cana For he had testified that a Prophet is despised in his own Country where they have seen his common Parentage and Education but see not Gods Spirit in him and familiarity breeds contempt 45. Then when he was come into Galilee the Galileans received him having seen all the things that he did at Jerusalem at the feast for they also went unto the feast 45. His former and later Miracles caused these Galileans to receive him 46. So Jesus came again into Cana of Galilee where he made the water wine and there was a certain Nobleman whose Son was sick at Capernaum 47. When he heard That Jesus was come out of Judaea into Galilee he went unto him and besought him that he would come down and heal his Son for he was at the point of Death 48. Then said Jesus to him except ye see signs and wonders ye will not believe 49. The Nobleman saith unto him Sir come down ere my child die 50. Jesus saith to him Go thy way thy Son liveth And the man believed the word that Jesus had spoken to him and went his way 51. And as he was now going down his Servants met him and told him saying Thy Son liveth 52. Then enquired he of them the hour when he began to amend and they said unto him Yesterday at the seventh hour the fever left him 53. So the Father knew that it was at the same hour in which Jesus said to him Thy Son liveth And himself believed and his whole house 54. This is again the second Miracle that Jesus did when he was come out of Judea into Galilee 46. c. N. 1. Outward necessities which nature is sensible of drived many to seek to Christ 2. Children speed the better for their Parents Faith And if in the Poly why not in the Soul 3. When the Rulers of Families believe they must endeavour the conversion of their whole Families And God oft blesseth such endeavours 4. Bodily Mercies tend to the good of Souls and should be so improved CHAP. V. 1 AFter this there was a feast of the Jews and Jesus went up to Jerusalem 2. Now there is at Jerusalem by the sheep-market a pool which is called in the Hebrew Tongue Bethesda having five Porches 3. In these lay a great number of impotent folks blind halt withered waiting for the moving of the water 4. For an Angel went down into the Pool at a certain season and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had N. 1. Some few think that this was a Pond that the bloud of the Sacrifices ran into and was stirred by a Messenger not an Angel at the time of the Passover when the bloud was newly run into it and so healed not Miraculously but by the ordinary virtue of the new shed Bloud and that it is not all diseases that are meant and that it was not eight and thirty years that the man had waited in that Hospital but that he had so long been ill So Dr. Hammond others think it was the Pond made by Hezekiah and healed by unaccountable Miracle 5. And a certain man was there which had an Infirmity thirty and eight years 5. How great a Mercy is it to live eight and thirty years under Gods wholsome discipline How unexcusable was this man if he had been proud or worldly or careless of his everlasting State O my God I thank thee for the like discipline of eight and fifty years how safe a life is this in Comparison of full prosperity and pleasure 6. When Jesus saw him lye and knew that he had been now a long time in that case he saith to him wilt thou be made whole 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the Pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy Bed and walk 6. N. 1 When humane help faileth Christ sheweth his love and power and commandeth health at a word 9. And immediately the man was made whole and took up his Bed and walked And on the same day was the Sabbath 9. The man shewed them all that he was cured And Christ chose the Sabbath for this good work 10. The Jews therefore said to him that was cured It is the Sabbath day It is not lawful for thee to carry thy Bed 10. The Jews were stricter than Christ for Ceremony and Rites but looser for Charity and pleaded that it was a breach of Moses's Law to carry his Couch 11. He answered them He that made me whole the same said unto me Take up thy Bed and walk 11. I know not whom I should obey if not a man that can work so great a Miracle 12. Then asked they him what man is he that said unto thee Take up thy Bed and walk 12. Who is he that durst thus break the Law 13. And he that was healed knew not who it was for Jesus had conveyed himself away a multitude being in that place 13. Christ did it not for humane applause and therefore was not known to be the man 14. Afterward Jesus findeth him in the Temple and said to him Behold thou art made whole sin no more least a worse thing come unto thee 14. It was for thy sin that thou wast corrected Beware of sin lest the next be worse 15. The Man departed and told the Jews that it was Jesus that had made him whole 15. He told them in the praise of Jesuâ— that it was he that healed him 16. And therefore did the Jews persecute Jesus and sought to â—ay him because he had done these things on the Sabbath day 16. O the blindness and madness of malignants that will seek to kill men for doing good and healing men 17. But Jesus answered them my Father worketh hitherto
and I work 17. To save the aâ—licted is a work beseeming my Father and Me whom you oppose 18. Therefore the Jews sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God 18. N. Malignants zeal fathereth even error and persecution on God 19. Then answered Jesus and said to them verily verily I say unto you The Son can do nothing of himself but what he seeth the Father do For what things soever he doth these also doth the Son likewise 19. I tâ—ll you by condemning my Works you condemn my Fathers also For I do nothing but what I know he doth and approveth and he doth them in and by me and I do nothing without him 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things than these that ye may marvail 20. For the Fathers infinite Love communicateth to the Son that Wisdom and Power by which he doth all that the Father doth and by which you shall see greater things than these and wonder 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will 21. As the Father is the Lord of Life and giveth and restoreth life at his pleasure so also doth the Son 22. For the Father judgeth no man but hath commâ—tted all Judgment to the Son 22. For the Father as meer Creator according to the Law of Innocency judgeth no man but hath given up the Government of this World to the Son as Redeemer to judg them as ransomed according to that Law and Measure of Grace which they are under 23. That all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father who hath sent him 23. And so it is by honouring the Son that the Father will be honoured and by dishonouring him the Father is dishonoured 24. Verily verily I say to you He that heareth my word and believeth on him that sent me hath everlasting Life and shall not come into condemnation but is passed from death to life 24. I tell you if you hear my word obediently and shall believe on God the Father as sending me on the Office of a Saviour you shall have everlasting life by my Merits and Gift and shall not be condemned 25. Verily verily I say to you The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live 25. I tell you that the hour is coming yea now is already come in which it shall appear that the Son of God hath the power of Life and Death Natural Spiritual and Eternal and that they that are dead in Sin and Unbelief shall hear his Gospel and be regenerate and made alive to God and that natural Life shall be restored by him to some Bodies at his own Resurrection and to all at last when he shall effectually call up all the dead to Judgment 26. For as the Father hath life in himself so hath he given to the Son to have life in himself 26. As the Father is essential underived self-â—se communicating life to Creatures So is the Son as God and as Redeemer hath the power of giving Life from himself to the redeemed 27. And he hath given him Authority to execute Judgment also because he is the Son of God 27. And as Redeemer being the Son of God in his Divine Nature and his humane Nature advanced into personal Union with the Divine he hath Authority given him to Govern the World and according to the Law of Grace to do justice for the faithful and against the impenitent unbelievers 28. Marvel not at this for the hour is coming in which all that are in their Graves shall hear his Voice 29. And shall come forth They that have done good to the Resurrection of Life and they that have done evil to the Resurrection of Damnation 28 29. Let not this seem incredible to you For the hour is coming in which the Bodies now turned to dust shall by the Souls return be revived and hear his voice that calls them up And there shall be a Resurrection of the just and unjust They that have done good according to the tenor of that Law of Grace which they were under shall come forth to a life of happiness and they that have done evil violating the conditions of life in that Law to the Resurrection of damnation 30. I can of my own self do nothing As I hear so I judg and my judgment is just because I seek not my own will but the will of the Father who hath sent me 30. I am not to judge according to the weakness of humanity as Princes govern I do nothing but according to Divine infallible decree and appointment which I assuredly know And my judgment is just because I seek not my own humane will as my rule or end but the will of my Father who sent me that is my Rule and End 31. If I bear witness of my self my witness is not true 32. There is another that beareth witness of me and I know that the witness which he witnesseth of me is true 31 32. If I had no testimony but my own word you were not to take it for credible truth But there is another who giveth you convincing evidences of his truth even my Father by his Voice from Heaven and by his Spirit and Works 33. He sent to John and he bare witness to the truth 34. But I receive not Testimony from Man But these things I say that ye might be saved 33.34 You sent to John and he told you of me as the Messiah I need not his or any mans testimony But it nearly concerneth your own safety to believe him 35. He was a burning and a shining light and ye were willing for a season to rejoyce in his light 35. God set him up to be as a burning and shining light to lead you out of darkness to the Kingdom of the Messiah which you expected And a while you gladly heard that news and were baptized by him Till you were told that I am he and then you turned back 36. But I have greater witness than that of John for the works which the Father hath given me to finish the same works that I do bear witness of me and that the Father hath sent me 36. N. For these works could not be done but by Gods power and will who will not be the worlds deceiver 37. And the Father himself who sent me hath born witness of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you For whom he hath sent him ye believe not 37 38. By a voice from Heaven God testified me to be his beloved Son But indeed you were not the persons that heard it For you
was not there neither his Disciples they also took shipping and came to Capernaum seeking for Jesus 22 23 24. How earnest did these persons seem in following Christ 25. And when they had found him on the other side of the Seas they said to him Rabbi when camest thou hither 26. Jesus answered and said to them verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled 25. N. It seems these were a very poor sort of people that would follow Christ for Barley Bread 27. Labour not for the meat that perisheth but for that meat which endureth to everlasting life which the Son of Man shall give you for him hath God the Father sealed 27. Labour first and chiefly for the food which endureth to everlasting Life even the Spirit of Holiness renewing you by the Gospel and an union with me who am the Bread of Life which I will give unto all true Believers to which use God hath sent and sealed me by fulness of the Spirit and Power But trust God for bodily food while you labour for it but in the second place N. The words have a comparative signification Labour not is Labour lesâ— or but subordinately 28. Then said they to him what shall we do that we may work the works of God 28. What is that Labour for the everlasting Life which God requireth of us What must we do for it 29. Jesus answered and said unto them This is the work of God that ye believe on him which he hath sent 29. This is your first and great work which God requireth that you believe on me whom God hath sent and take me for your Teacher and Saviour that I may guide and sanctifie you and teach you your further duty in order to fit you for everlasting Life 30. They said therefore to him What sign shewest thou then that we may see and believe in thee what dost thou work 31. Our Fathers did eat Manna in the desart as it is written He gave them Bread from heaven to eat 30. If thou wouldst have us believe in thee convince us yet by further Miracles Canst thou procure us Bread from Heaven as Moses did N. 1. Strange that they should call for more Miracles when they newly came from seeing one 2. It was a feeding Miracle that these expected which might gratifie their flesh as well as their faith 32. Then Jesus said to them verily verily I say to you Moses gave not that bread from heaven but my Father giveth you the true bread from heaven 33. For the bread of God is he which cometh down from heaven and giveth life to the World 32. It was not Moses that gave you the true Bread from Heaven Manna and other Types did but fore-signifie me who am the true Bread which my father giveth you from Heaven whence I come called Bread because I give life to the World 34. Then said they to him Lord evermore give us this bread 34. N. Their carnal minds had carnal desires and understood Christ accordingly 35. And Jesus said to them I am the bread of Life he that cometh to me shall never hunger and he that believeth on me shall never thirst 35. As your bodies live by food so he that cometh to me by true Faith and is united to me shall have by me true spiritual everlasting Life and shall have all his necessities of hunger and thirst satisfied 36. But I say to you that ye also have seen me and believe not 36. But I know your hearts that many of you that have seen my Miracles and thus crowd after me for the strangenesâ— and novelty yet are no true believers 37. All that the Father gâ—veth me shall come to me and him that cometh to me I will in no wise cast out 37. All that the Father hath given to me as fully resolved to save them shall believe and take me for their Saviour I come not into the World upon an uncertainty of success I have undertaken the effectual saving of those that are given me by the Father to be certainly saved All those will come to me and I will refuse none that by obedient trust doth come to me 38. For I come down from heaven not to do my own Will but the Will of him that sent me 38. For I come not at random or on any selfish temporal design but to fulfill my Fathers will who will give the Kingdom to his selected Flocks N. It is a troubling controversie how Christ is said to come down from Heaven His humane Nature was never there and his Divine removeth not thence and is every where To pass by their opinion who say it is a middle super-angelical first created Nature between the Divine and Humane that came down I answer that the Divine is said to come down not by a substantial removal or change of place but by a transcendent influx and operation on the Humane Nature of Christ Men may talk in the dark how they please but it 's certain that that Divine Essence is every where without inequality or existence and is no more in Christs Humane Nature as to essential presence than he is every where But as he is said to be in Heaven because there he operateth by glorious refulgency and love to the glorified so he is more eminently and peculiarly united to the Manhood of Christ for and by a more eminent and peculiar operation on the Humane Nature As the Sun is more in the Eye than in the Hand or Foot more in the Plants that it quickneth than in the Stones so is the Godhead in the Humane Nature of Christ And so the Godhead came down from Heaven as the Sun doth when it shineth in at our Windows or on a burning glass or rather as it animateth Plants 39. And this is the Fathers will who hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day 39. And it is the special Commission which I have from my Father that I should effectually save all these his chosen and raise them up to life everlasting 40. And this is the will of him that sent me that every one who seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day 40. And it is my Fathers will that every one by notice of the evidence of my truth truly believeth on me shall have everlasting Life to which first here begun I will raise him at the last 41. The Jews then murmured at him because he said I am the bread which came down from heaven 42. And they said Is not this Jesus the Son of Joseph whose Father and Mother we know How is it then that he saith I come down from heaven 41. N. This difficulty stalled their Faith not knowing the mystery of Christs Person and Incarnation 43. Jesus therefore answered
and said to them murmur not among your selves 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day 43. The objections which you murmur on do indeed require Divine Grace to overcome them and therefore none can sincerely believe and come to me as a Christian except the Father who sent me to save men convince and draw them to me to be saved and all those I will raise to life everlasting 45. It is written in the Prophets and they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me 45. As the Prophets speak of a Divine teaching so it is those that are thus taught of God that come to me 46. Not that any Man hath seen the Father save he which is of God he hath seen the Father 46. Not by a Teaching by seeing him For it is I only that come from him that have seen him 47. Verily verily I say to you he that believeth in me hath everlasting life 48. I am the bread of life 49. Your Fathers did eat Manna in the Wilderness and are dead 50. This is the bread that came down from Heaven that a man may eat thereof and not die 51. I am the living bread which cometh down from Heaven If any man eat of this bread he shall live for ever and the bread that I shall give him is my flesh which I will give for the life of the World 47. I tell you he that believeth on me hath that everlasting Life which Manna gave not for they are dead that did eat it I am the Bread that come indeed from Heaven and give Life not temporary but everlasting not to a few but to the World or universal Church My sacrificed flesh shall purchase this 52. The Jews therefore drove among themselves saying how can this man give us his flesh to eat 53. Then Jesus said to them verily verily I say to you except ye eat the flesh of the Sâ—n of Man and drink his blood ye have no life in you 54. Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day 55. For my flesh is meat indeed and my blood is drink indeed 52. This seemed to them a saying not to be digested and Christ at that time would no further explain it to them than by saying I tell you unless that you live by virtue of my Flesh and Blood received by Faith as food is by your mouth ye have no spiritual saving life It is all they that thus by Faith partake of my Sacrificed Flesh and Blood that have the Title and beginning of Eternal Life and I will at last raise them up to the full fruition of it For my sacrificed Flesh and Blood are truly enlivening and saving 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him 56. He that by true Faith trusteth in my sacrificed Flesh and Blood professeth thereby to be united to me as digested food is to the body whereby I also dwell in him and I will give him the Spirit of Life and he shall live by influence from me 57. As the living Father hath sent me and I live by the Father so he that eateth me he shall live by me 57. As the Father is Essential Self-life and I live by Communication from him so he that is intimately united to me and I to him as food is to the body by digestion by a covenanting lively Faith shall live by me a life of Grace and Glory 58. This is the bread which came down from Heaven Not as your Fathers did eat Manna and are dead He that eateth of this bread shall live for ever 58. I am the true Bread from Heaven who give everlasting Life when your Fathers who did eat Manna died and were not by that made immortal 59. These things said he in the Synagogue as he taught in Capernaum 59. N. Remember it was not those only that had followed him that he spake this to and the following sharp passages but to his auditors at Capernaum 60. Many therefore of his Disciples when they had heard this said this is an hard saying who can hear it 60. N. Christ would not forbear this mysterious doctrine though the hearers could not digest it but would make an ill use of it to depart from him 61. When Jesus knew in himself that his Disciples murmured at it he saith to them doth this offend you 62. What if ye shall see the Son of Man ascend up where he was before 61. I will e're long ascend up visibly to Heaven And will not that prove that I came from Heaven 63. It is the Spirit that quickneth The Flesh profiteth nothing The words that I speak to you they are Spirit and they are Life 63. And as to your offence at my words of the eating of my Flesh you know that Flesh of it self would be a dead and sensless thing were it not for the Soul that is it's life And so it is not my meer dead flesh that I say shall give you life but my Flesh as it is in dignity the Body of the Son of God purchasing life for the World and as it is accompanied with the operation of the Holy Ghost which animaterh them spiritually who by Faith are united to me And thus not only my flesh but the words that I speak to you are by my Spirit made the means of communicating to you Spirit and Life 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 64. But there are some of you that follow me that are not true believers and therefore have not this quickening Spirit For he knew their hearts and knew who would after betray him N. Though Christ knew Judas and other Hypocrites he did not expel them but sent out Judas to Preach with the rest to tell us how the visible Church will be constituted and must be ordered 65. And he said therefore I say to you that no man can come to me except it were given to him of my Father 65. N. That the word Can speaketh not of Physical power but partly moral indisposition and partly an hypothetical impossibility of event 2. That though Gods grace be the cause of faith no man is deprived of that Grace but by his own wilful sin which maketh him unexcusable 66. From that time many of his Disciples went back and walked no more with him 66. By forsaking him they shewed that they were never sound believers 67. Then said Jesus to the twelve will ye also go away 68. Then Simon Peter answered him Lord to whom shall we go Thou hast the words of eternal life 69. And we believe and are sure that thou art the Christ the Son of the living God 67. N. 1. Christ puts
him that sent me 45. And he that seeth me seeth him that sent me 44. To believe in me is not to take my own testimony but Gods that sent me and so is ultimately to believe on him And it is Gods power that you see when ye see my works 46. I am come a light into the world that whosoever believeth on me should not abide in darkness 46. The world is in darkness and I am sent to be their Light and Teacher to bring them out of it even from the darkness of Atheism Heathenisms Infidelity and unrighteousness 47. And if any man hear my words and believe not I judg him not for I came not to judg the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judg him in the last day 47. It is not the work that I came for into the world to accuse men as their enemy for rejecting my Word The final rejecters of it will be condemned but not so much by my accusation as by the evidence of Truth and Divine Attestation in the word which they rejected N. It is usual in the Gospel for a comparative negation to be expressed positively as I judg him not that is not chiefly care not Labour not for the food that perisheth that is comparatively let it be least and last Many such there are 49. For I have not spoken of my self but the Father which sent me he gave me a commandment what I should say and what I should speak 50. And I know that his commandment is life everlasting whatsoever I speak therefore even as the Father said unto me so I speak 49 50. It is not the meer word of me as a man but Gods word spoken by me by his command which I have preached And his Word is the cause of and guide to everlasting life N. Christ as man was under a peculiar Law of mediation proper to himself CHAP. XIII NOW before the feast of the Passover when Jesus knew that his hour was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end 1. The foreknowledge of his approaching departure to the Father caused him in this special manner to shew his love to his disciples 2. And Supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him 2. N. Sin is the off-spring of a wicked heart and the devil together 3. Jesus kowing that the Father had given all things into his hands and that he was come from God and went to God 4. He riseth from Supper and laid aside his garments and took a tower and girded himself 5. After that he powred water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded 3. Jesus knowing that he was presently to take possession of his universal dominion and return to God from whom he came did humble himself to this work of LOVE and SERVICE for an example to them He riseth from Supper c. N. What is meant by Christs coming from God is before opened 6. Then cometh he to Simon Peter and Peter saith unto him Lord doest thou wash my feet 7. Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter 6 7. N. 1. We must not refuse Gods Mercies on pretence of humility or unworthiness 2 We must obediently submit to those commands and dealings of God the reason of which we cannot yet understand because it is Gods will and we shall understand them hereafter 8. Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part in me 9. Simon Peter saith unto him Lord not my feet only but also my hands and my head 8 9. N. 1. It was Peters rashness to resolve against that which he understood not 2. Christ washeth all that have part in him from the guilt and filth of sin 3. It 's lawful and a duty to change a purpose taken up upon mistakes and to break that word which did but express such a purpose There are three sorts of affirming words 1. Assertious saying This or that is true or is not true To violate these wilfully is Lying and in witness bearing it is a heynous Sin We must assert nothing but truth 2. Promises Which if made to God are Vows if to man it giveth them right to what what we promise These bind us as far as we had power to make them And if we had such power and it be about lawful things we may not break them without his consent to whom the promise was made or some one that hath full power over him in that concern 3. There is a Pollicitation or rather a bare utterance of a mans resolution As This or that I will do or give c. This ever in all rational men supposeth many conditions As if God will if I live and be able If the change of things alter not my case If I find not my Reason mistaken c. No Christian may be supposed to say I will do this whether God will or not whether I live or die whatever befal me or though I find that my Reason is an error As in all such cases it is a duty to change a resolution so it is a duty to go against that word by which we exprest our Resolution to change mind word and work for the better is a duty So Peter doth here 10. Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11. For he knew who should betray him therefore said he Ye are not all clean 10 11. The washing of the feet only may be as sufficient a ceremony to signifie your cleansing as if I had washt you all over I have done this according to the custome of this Countrey where with going bare leg'd the feet gather dust to shew you that as you have need of daily cleansing from the pollution that you are liable to gather from this world so I am he that condescend to cleanse you from it c. 12. So after he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you 13. Ye call me Master and Lord and ye say well for so I am 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet 15. For I have given you an example that ye should do as I have done to you 12 13 14 15. Knowing what pride and uncharitableness mans nature is capable of and what must be the spirit and life of my Ministers I have given you this example to teach you to stoop to
Law or against Caesar who had taken from them the power of putting offenders to death which the Law gave them 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not 6. Beza taketh this Writing on the ground to be improbable and part of the Apocryphal story If it was otherwise it signified but a discerning of their snare and a putting off the answer by a seeming neglect or disregard 7. So when they continued asking him he lift up himself and said unto them he that is without sin among you let him first cast a stone at her 7. N. Thus he evadeth the snare of their question as not belonging to him to judg 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even to the last and Jesus was left alone and the woman standing in the midst 8.9 N. It is so improbable that Christ should be left alone in the Temple that this increaseth Beza's suspition that it is Apocryphal But if it be true it meaneth that those went away who came to accuse the woman and left him with his auditors and the woman 10. When Jesus had lift up himself and saw none but the woman he said to her where are those thine accusers Hath no man condemned thee 11. She said No man Lord And Jesus said to her neither do I condemn thee go and sin no more 10.11 N. Those that hence take encouragement to connive at adultery must note 1. That the text it self is of uncertain authority 2. If it were certain it signifieth not that Christ would have adultery unpâ—pnished but that he disclaimed the office of a Judg in matters of corporal punishment as being no Magistrate 12. Then spake Jesus again to them saying I am the light of the World he that followeth me shall not walk in darkness but shall have the light of life 12. N. Here begins the certain Text q. d. I am that Teacher sent from God who shew all my followers that light that quickneth and leadeth to everlasting life and others live and walk in darkness 13. The Pharisees therefore said to him Thou bearest record of thy self thy record is not true 14. Jesus answered and said to them though I bear record of my self yet my record is true for I know whence I came and whither I go but ye cannot tell whence I come and whither I go 13.14 Thy own testimony of thy self is not credible Jesus said Even my testimony of my self is true and credible because I know what I say and whence I come c. But your denial of it is not credible because you know not whence I come c. but speak against what you know not 15. Ye judg after the flesh I judg no man 16. And if I judg my judgment is true for I am not alone but I and the Father that sent me 15.16 You see no further than my fleshly part and originals I do not so rashly judg of any But yet my judgment is true and credible for you have not my bare word but therewith the works of the power of my Father that sent me and his attestation 17. It is also written in your Law that the testimony of two men is true 18. I am one that bear witness of my self and the Father that sent me beareth witness of me 17.18 Your Law alloweth two Witnesses to be credible I am one who may be allowed to witness about other mens interest that I am sent by the Father to save lost sinners and the Father is the other whose Voice and Works bear witness of me 19. Then said they to him Where is thy Father Jesus answered ye neither know me nor my father If you had known me ye would have known my father also 19. Where is thy Father Is not Joseph thy father He said you know neither Me nor my Father Had you by my Doctrine and Works known Me and my Office I should have taught you to know my Father 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come 20. N. Till Gods appointed time of trial and suffering among the fiercest enemies there is safety 21. Then said Jesus again unto them I go my way and ye shall seek me and shall die in your sins Whither I go ye cannot come 21. I came to you as a Saviour and ye reject me and I will accordingly depart from you and your sin shall bring destruction on you and I will send the Gospel to the Gentiles and will ascend to Heaven whence your sin will exclude you 22. Then said the Jews Will he kill himself because he saith Wither I go ye cannot come 23. And he said unto them ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sins For if ye believe not that I am he ye shall die in your sins 22. Ye are of this lower World I am of above and thither I go And if you believe not that I am the Christ your Nation shall be destroyed for rejecting me and you shall die unpardoned in your sin 25. Then said they unto him Who art thou And Jesus saith unto them even the same that I laid unto you from the beginning 26. I have many things to say and to judge of you but he that sent me is true and I speak to the world those things which I have heard of him 25. Even the Messiah as I have always told you I have much to say against your Infidelity but I will now only appeal to my Fathers testimony whose words I speak 27. They understood not that he spake to them of the Father 27. N. Gross ignorance is the parent and nurse of unbelief 28. Then said Jesus unto them when ye have lift up the son of man then shall ye know that I am he and that I do nothing of my self but as my Father hath taught me I speak these things 28. When ye have crucified me then I shall convince many of you by fuller evidence that I am the Christ and the rest shall feel it to their destruction and these my words shall be confirmed 29. And he that sent me is with me the Father hath not left me alone for I do always those things which please him 29. My Father that sent me never deserteth me for I do but fulfil his will and do what he appointed me 30. And as he spake these words many believed on him 31. Then said Jesus to those Jews which believed on him if ye continue in my word then are you my Disciples indeed 32. And ye shall know the truth and the truth shall make
you free 30.31 I cannot take you for my disciples unless your Faith be rooted so as to persevere and proceed to learn what yet you have not learned And if ye do this you shall know more of that truth that will save you and deliver you from the greatest of your bondage 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free 33. Some present answered him we be Abrahams seed and though the Romans master us we are no mens slaves What then is the freedom which thou dost promise us 34. Jesus answered them Verily verily I say unto you whosoever committeth sin is the servant of sin 35. And the servant abideth not in the house for ever but the Son abideth ever 36. If the Son therefore shall make you free ye shall be free indeed 34 35.36 Can you boast of your freedom who by your sinful practice shew that you are the servants of sin and by it are liable to the judgment of God as slaves are to stripes And if you have thus enslaved your selves to sin and to Gods judgments he may turn you out of his house you know not how soon But the Son and Heir is not turned away Therefore if you will be free indeed from the guilt of sin and the wrath of God and the malice of Satan come in by the Son and so you may be free 37. I know you are Abrahams seed but ye seek to kill me because my word hath no place in you 38. I speak that which I have seen with my Father and ye do that which ye have seen with your father 37.38 I know that ye are the seed of Abraham by the flesh But were you seed as he is the Father of the faithful you would not seek to kill me and reject my word Even that word of truth which I have received of my Father which you reject and obey the will of your father 39. They answered and said unto him Abraham is our father Jesus saith unto them If you were Abrahams Children ye would do the works of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 39.40 If ye were Abrahams Children you would be like him and do as he did But to seek to murder me for telling you the truth which I have heard from God is not like Abrahams works of Faith 41. Ye do the deeds of your father Then said they to him We be not born of fornication we have one Father even God 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me 4â— Ye shew by your deeds whose nature you have and so who is your father 42. If God were your Father you would be like him and then you would love me who came from him as sent by him 43. Why do ye not understand my speech even because ye cannot hear my word 44. Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyar and the father of it 43.44 Why is my doctrine rejected by you but because your corrupt natures and sin are contrary to it To speak plainly to you as the Childs nature is like the Fathers from whom it is received so yours is so like the Devils nature that I may say you received it from him and he is the father of it and so far of you For you love to do that which he loveth and desireth These are his great Characters 1. He was from the beginning A MALICIOUS MURDERER 2. He is A LIAR a deserter of the Truth and an enemy to it His business in the World is to Deceive by Lying and when he thus lieth and deceiveth he doth according to his corrupt nature for he is a Liar and the Father of Lies N 1. By these three Characters of LYING MALIGNITY and MURDER or hurtfulness the devilish nature and seed is known And no boasting of Abraham or Christianity is any disproof of it 2. Devilisms is the universal pravity of the malignant World And it is no wrong or railing so to say that the Devil is their Father 45. And because I tell you the truth ye believe me not 45. Though nature love the Truth as Truth yet because the Truth that I tell you is cross to your prejudice and carnal minds and lusts ye reject it as if it were error 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me 46. If you know any falshood or sin by me prove it if you can but if it be Truth that I say why doth prejudice and malice hinder you from believing it 47. He that is of God heareth Gods words ye therefore hear them nor because ye are not of God 47. The Children of God have a mind and nature like him And therefore they savour and love his word Therefore your rejecting Gods word doth prove that ye are not the Children of God 48. Then answered the Jews and said unto him Say we not well that thou art a Samaritan and hast a devil 48. They said do we not call thee as thou art in saying thou art a distracteâ— Samaritan heretick 49. Jesus answered I have not a devil but I honour my Father and you do dishonour me 50. And I seek not my own glory there is one that seeketh and judgeth 49. I am not a distracted Demoniak but you calumniators My Doctrine and Works honour my Father and as for your dishonouring of me though I can bear it who seek not my own Glory my Father will secure my honour and judg you for your reproach 51. Verily verily I say unto you if a man keep my saying he shall never see death 51. I tell you that reject my word that to believe and keep it is the way to everlasting life and to be saved from death spiritual temporal by resurrection and eternal 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater than our father Abraham which is dead And the Prophets are dead whom makest thou thy self 52 53. Now we know that thou art a distracted demoniack When thou talkest of mens not dying when Abraham and the Prophets are dead Art thou so much greater than all they 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know
broken up many of the Jews and religious proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God 42. Beginners newly convinced must be followed with perswasions to proceed and persevere 44. And the next sabbath-day came almost the whole city together to hear the word of God 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming 44 45. Note 1. The Apostles did use to meet on the Jews Sabbath on their Synagogues and to observe the outward rest of them while they were among the Jews both to get an opportunity of Preaching to them and to avoid their offence till the dissolution of their state had in fact cast down their Law and Policy which Christ had before abrogated 2. The Crowds of Hearers and Multitude of Converts being hateful to Satan doth usually stir up rage in his servants and raise greater opposition 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldest be for Salvation unto the ends of the Earth 46 47. God did appoint us to offer Christ first to you Jews and he or we rejected not you first But seeing by your obstinate rejecting of Christ and his Gospel you make and shew your selves unworthy and uncapable of so great Mercy we go to the Gentiles for so is our Commission 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to eternal life believed 48. Note It is a Controversie what is here meant by Ordained to Eternal life whether it be Ordained by Gods decree or ordered by preparing Grace But there is no doctrinal Controversie arising from either Exposition those being Proselytes or otherwise in the neerest disposition to believe its probable at the least were the persons here meant But that God also doth fore decree whom he will effectually Convert and save should be past doubt with all sober Christians the Perfection of God and the words of Scripture making it plain and not only Augustine and Protestants but almost all the Papists Doctors and Schoolmen proving it And Dr. Hammon confesseth that this preparing Grace is Gods Gift which therefore he before purposed to give But when he opposeth The absolute decree of destinating them whatsoever they do to Salvation It is very ill done so to insinuate that this is the opinion of those that dissent from him who are so far from it that they hold that to destinate to Holiness and Salvation is one and the same decree of God Of this see my Catholick Theoligie fully handling it Alas for this sad Disease in Church Doctors 49. And the word of the Lord was published throughout all the region 50. But the Jews stirred up the devout and honourable women and the cheif men of the city and raised persecution against Paul and Barnabas and expelled them out of their coasts 50. Note Devout Women and Men in ignorance may be Adversaries to Christianity and Truth and Instruments of Persecution And the chief and honorable are oft the chief herein 2. Powerful successful Preaching useth to stir up violent Persecuting which oft driveth the Preachers to some other place where God hath some to call 51. But they shook off the dust of their feet against them and came unto Iconium 51. Note As Excommunication was dismal to them that were cut off so shaking off the dust of their seet aganst them was a dismal signification of a forsaken People 52. And the Disciples werefilled with joy and with the holy Ghost 52. Note Gods Grace and the Churches joy may increase under Persecution and Expulsion by men CHAP. XIV ANd it came to pass in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed 2. But the unbelieving Jews stirred up the Gentiles and made their minds evil-affected against the brethren 1 2. Still the great success of the Ministry is attended with the greatest Envy and opposition of bad Men. 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signs and wonders to be done by their hands 3. Note Long Preaching is needful to root that word which one or two Sermons oft leaveth loose 2. Miracles were the convincing cause of the Credibility of the Apostles testimony 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 4. Note The Gospel causeth divisions by saving some or else all would perish together in Concord 5. And when there was an assault made both of the Gentiles and also of the Jews with their Rulers to use them despitefully and to stone them 6. They were ware of it and fled unto Lystra and Derbe Cities of Lycaonia and unto the Region that lieth round about 7. And there they preached the Gospel 5. Note Still Persecution disperseth the Gospel 8. And there sat a certain man at Lystra impotent in his feet being a creeple from his Mothers womb who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed 10. Said with a loud voice Stand up right on thy feet And he leaped and walked 8. The Holy Ghost when he would do the Miracle made Pâ—â—l discern the Mans Faith and exciteth him to bid him stand up 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likeness of men 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chief speaker 11. They knew that such a Miracle must be a supernatural work and done by God and they called them by the usual names of their Gods 13. Then the priest of Jupiter which was before their city brought Oxen and garlands unto the Gates and would have done sacrifice with the people 13. The Priest of Jupiter whose Temple or Statue was without the City brought Oxen to sacrifice to them Note Such Men are readier for Idolatries than to receive Gods word 14. Which when the Apostles Barnabas and Paul heard of they rent thir clothes and ran in among the people crying out 15. And saying Sirs why do ye these things We also are men of like passions with you and Preach unto you that ye should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all things that are therein 14. Note 1.
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
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
kept secret since the world began but now is made manifest and by the scriptures of the prophets according to the commandment of the everlasting God made known to all nations for the obedience of faith 27. To God only wise be glory through Jesus Christ for ever Amen 25 26 27. I conclude as Christ taught us in his Prayer with that which is the End of all Religion and of our Lives and salvation it self the Glorifying of God To him that can make all our Exhortations effectual and is of Power to establish you according to that Gospel which we preach as it is now a Mystery openly revealed which was more darkly delivered from the beginning and not clearly understood by Jews or Gentiles but now is openly made manifest by Christ the Light of the World and his Spirit in his Servants and by the Scriptures of the Prophets now opened and agreeing with our Gospel which by Gods Command we make known to all Nations to bring them to this Faith which now is the eminent and necessary Obedience to the Command and Covenant of Grace I say To God only be Glory as the End of all our Grace and Glory through Jesus Christ whom he hath ordained to be the Chief Means and Glass in whom his Glory shall shine forth to Man for ever Amen ANNOTATIONS WHy do we read so much in the scriptures of the Obedience of Faith Some would not have Faith called Obedience lest that signifie Works Ans God hath not made Believers or Unbelievers Lawless or under no Command No Act of Man pleaseth God whicn is not Obedience to his Will When God sendeth abroad the Gospel or Word of Faith he commandeth Men to hear it believe it and obey it But bare Commanding is not all but with it he giveth convincing Evidence of its Truth and persuading Reasons and Motives to obey it Therefore we translate the same Word sometime believing and sometime being persuaded and the same sometime unbelieving and sometime unpersuaded and disobedient And Christ is called The Author of eternal Salvation to all them that obey him To say that Faith as it is Obedience is the Condition or Qualification for Salvation but not for Pardon or Justification is a perverse Invention of Mans Brain But cannot Men distinguish between obeying the Law of Innocency or of Moses and obeying the Law of Faith and Grace yea and between obeying this Gospel initially by believing repenting and entring into the Baptismal Covenant which entreth into a State of Justification and Right to Life and the progressive Obedience of performing that Covenant to the End which is necessary to Survivors for actual Glory Christ knew what he said to the Jews This is the work of God that ye believe on him whom the Father hath sent and Paul was sent to the Gentâ—le World to preach the Obedience of Faith that is that Obedience which consisteth in actual Faith performed to the Doctrine and Command of Faith and which hath the Promise of Pardon Grace and Glory freely given for the Merits of Christ The First Epistle of PAUL the Apostle to the CORINTHIANS The INTRODUCTION WHen it was that Paul wrote this Epistle and when these Corinthians were converted to Christianity and what Wealth and Reputation Corinth a Chief City of Achaia was then of I pass by as things presupposed The Occasion of writing this is of nearer concern to be known for the understanding of it It was not unusual with him as to visit the Churches which he had planted so to write to them for their Establishment when he could not be present with them But as to the Matter and Manner of his Writing the Case of the Corinthians was the Occasion 1. There were several Cases which it seems they proposed to him which he resolveth as about Church-Order and Prophesie and Prayer about Eating things offered to Idols about Marriage and Separation c. 2. There were many Scandals among them which he endeavoureth to heal by convincing Reproof as 1. â—actions and Schisms by setting up Teachers in envious Competition 2. Conceitedness of more Wisdom than they had 3. Hearkning to envious Teachers that villified him and defamed his Person and Ministry 4. The favouring of Incest and Scandal and neglect of Discipline 5. Going to Law against one another and that before Heathen Judges when they should have decided their Differences by amicable Arbitration 6. Defrauding and wronging one another 7. Too easie Thoughts of Fornication 8. Scandalous eating things offered to Idols 9. Too much backwardness to maintain the Ministers and the Charges of their Work 10. Prophane Disorder at their Love-Feasts and Sacrament even to partiality and Excess of Drink and scandalous Unreverence for which God punihsed some in the Flesh 11. Overvaluing Gifts and undervaluing lower Christians that wanted them as not enough sensible of the Necessity and Extent of Christian Unity 12. Disorder in their Sacred Assemblies in the Exercise of their Gifts 13. Some erring about and against the Resurrection and others too much hearkning to them These things Paul reproveth and blameth them for not reforming but persuadeth none to separate from that Church for all these Corruptions But by this we may know what must be expected from young unskillful Christians and what Faults will be in such Churches as ours though the Pastors were the best when the Churches were so faulty in the Apostles Time and Presence and how far they are from the Apostolick Spirit Skill Love and Lenity who would Excommunicate all as intollerable Schismaticks who Conform not to all their devised unnecessary Additions and dare not subscribe their Justification or Approbation of all their Forms And they also that quarrel with their Teachers and forsake them when Men of New Opinions and Zealous Confidence tempt them And they that in stead of doing their own part to reform the Corruptions of such Church and in Love and Tenderness to draw Sinners to Repentance do take the dividing lazie Course to separate from such Churches with a few counted the best who will put them to least Labour and Trouble in Discipline Paul himself held Communion with this and other such Churches notwithstanding all these Faults And we find not that he Excommunicated any one though he require them to do it and decreed to do it but on one 1 Cor. 5. and reverst that Purpose I find not in all the New Testament that there was ever two Christian Churches in any one Town or City upon any Difference among them unless you will call the condemned Nests of Hereticks such CHAP. I. 1. PAul called to be an apostle of Jesus Christ through the will of God and Softhenes our Brother 2. Unto the church of God which is at Corinth to them that are sanctified in Christ Jesus called to be saints with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours 1 2. Paul a called Apostle by the special Electing Will and Favour of
he hath raised Christ which would be a most heinous crime 16. For if the dead rise not then is not Christ raised 17 And if Christ be not raised your faith is vain ye are yet in your sins 16 17. If the dead rise not and Christ rose not what hope have you of Salvation from sin and death 18. Then they also which are fallen asleep in Christ are perished 18. Then dead Christians are perished that is If their Souls live not when the Body is dissolved their Souls perish and if the body rise not that perisheth for ever and the Martyrs would be great losers and martyrdom folly 19. If in this life onely we have hope in Christ we are of all men most miserable 19. And if there be no resurrection or life after this but our hope of benefit by Christ were only in the things and time of this present life none were so miserable as Christians who must forsake all even life it sâ—lf for Christ Note That the thing denied by the Hereticks was not only the resurrection of the body but also all life after this for Soul or Body And so the Apostle joyneth the confutation of both under the name of Resurrection 20. But now is Christ risen from the dead and become the first-fruits of them that slept 20. But we have full proof even from sense that Christ is risen and therefore as the first-fruits consecrate the whole so Christs Resurrection being to purchase ours doth prove to our comfort that the dead shall rise 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all die even so in Christ shall all be made alive 21 22. For as by Man came death Corporal as well as Spiritual and Eternal by Man also came our deliverance by a Resurrection For as by Adam's sin the sentence of death came on all his posterity as â—â—ch so all that are in Christ shall by him be delivered to everlasting happy life Note That the Resurrection of all Men good and bad is an effect of Christs death and resurrection antecedently to differencing Grace as appeareth John 5.24 25 c. But that it proveth a Resurrection to condemnation is consequently caused by Mens sin and the Apostle here speaketh of the Elects Resurrection to felicity 23. But every man in his own order Christ the first-fruits afterward they that are Christs at his coming 23. But Christ the cause of our Resurrection must rise before us and all Christians at his coming 24. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power 24. Then cometh the end of his acquired Mediatorial Kingdom when he shall have reduced us perfectly to God his Father and we shall need his reducing healing Government no more and so God shall govern us in the state of perfect innocency and Christ shall have put down all Rebelling Powers Authority and Rule Note This is a sad intimation that so much of Rule Authority and Power as is here called All will be against Christ 25. For he must reign till he hath put all enemies under his feet 25. For these Powers now mentioned being Enemies to Christ he must reign till they are all subdued 26. The last enemy that shall be destroyed is death 26. By Enemies I mean all that resist his saving works And of these death is the last 27. For he hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him 27. Only God is evidentâ—y excepted who is he that thus puts all things under him 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all 28. When Christ hath subdued all that opposeth his saving mediatorial work Christ as a Creature shall be for ever himself subject to the Deity and shall give up his recovering work tho still it will be our Glory to see his Glory So that the pure blessed Deity will be the felicity of Saints and be all in all 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead 29. And if the dead rise not to what purpose do we in Baptism profess our belief of the Resurrection and resign our Bodies a living Sacrifice to die when Christ requireth it and this in hope of a resurrection signified by our rising from under the Water 30 31. And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily 30 31. What folly were it in us Christians to choose a Religion and course of life for which we are in continual danger from the malignant World I protest by the joy which I have in your Christianity that I live continually a dying life that is in daily sufferings and danger of death and preparation for it 32. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not let us eat and drink for to morrow we die 32. If as Men Combat one with another I was put at Ephesus to strive with Beasts or Beasts in the shape of Men what get I by such hazzards and sufferings if there be no life to come Then it will follow that those sensual fools are the Wise Men who say Let us eat and drink and take pleasure to the Flesh while we may for we shall shortly die 33. Be not deceived Evil communications corrupt good manners 33. Let not such evil Principles and Proverbs and talk deceive you Ill words deceive many and draw to ill Deeds and Conversations 34. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 34. Such lewd opinions shew that mens Reasons and Consciences are in a sleep and stupidity awake them and they will lead you from sin to righteousness By this it appeareth that some among you that call themselves Christians have not yet the true knowledge of God and his Will which I say to humble you by shame 35. But some man will say How are the dead raised up and with what body do they come 35. But some of you may the hardlier believe the Resurrection because they cannot tell how the dead are raised and with what body they shall rise 36. Thou fool that which thou sowest is not quickened except it die 36. This is the Objection of a Fool For in sowing though a Seed truly dead be unfruitful yet the Seed is buried and by a sort of Rotting or Corruption seemeth as dead before it spring up unto Fruit. 37. And that which thou sowest thou sowest not that body
that shall be but bare grain it may chance of wheat or of some other grain 37. The Corn which thou sowest hath not the Blade or Stalk and Ear and Flower and Chaff It is not formally but virtually or seminally the same whether it be Wheat or other Grain 38. But God giveth it a body as it hath pleased him and to every seed his own body 38. But out of this Seed and by its Seminal Vertue God by the addition of attracted Nutriment giveth it a Body with Straw Flowers Chaff and Seed as pleaseth him It being his Power and Will to which nothing is impossible which must satisfie our inquisitive Minds Resurrection as Generation being unsearchable to us 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds 39. But you must allow a difference of Bodies for even here there is much difference 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terestrial is another 41. There is one glory of the sun and another glory of the moon and another glory of the stars for one star differeth from another star in glory 42. So also is the resurrection of the dead It is sown in corruption it is raised in incorruption 40 41 42. The Celestial Bodies greatly differ from the Earthly Bodies and so do even the Celestial among themselves as the Sun from the Moon and one Star from another c. And so shall our Bodies at the Resurrection greatly differ from these that we have now particularly by being incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power 44. It is sown a natural body it is raised a spiritual body There is a natural body and there is a spiritual body 43 44. It is now so vile a Body that it must rot and corrupt in darkness in the Earth but it shall rise in Glory It is buried in utter impotency like the common Earth but Gods Power shall raise it a Powerful Body It is buried like the Body of a Beast that was passive and only acted by the living Soul but it shall rise a Spiritual Body more suited to the Nature of the Soul and having also an active Nature like as Fire hath in it self Thare are Natural Bodies of Passive Matter in daily flux repaired by Food and acted only by other Natures or Souls And there are Spiritual Bodies either such as the Sun and Light hath or higher which are incorruptible and of themselves not inclined to death dissolution or change and besides the Soul are so like it that they are themselves Active Natures 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickning spirit 45. That is The first Adam was made by God a living Soul put into a corruptible Body not having an unchangeable State in himself nor Power to make his Posterity such But the second Adam had in himself unchangeable Life suited to a spiritual glorious State and was the Root of such to his Believing Posterity enabled as the Lord of Life to rise himself ascend to Heaven and to raise them to Life and take them to himself and to make them a spiritual holy People capable thereof 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual 46. But the Animal Person from whom by Generation we have but meer Nature was to us in causality before him that conveyeth to us Spiritual and Everlasting Life Our Nature derived from Adam was before the Reparation Spiritual Holiness Resurrection or Glory given by Christ even as Adam was before Christs own Incarnation and Resurrection Perfection is the last and ripe State of Gods Work in our Salvation 47. The first man is of the earth earthy the second man is the Lord from heaven 47. Adam was made out of the Dust of the Passive Elements though God breathed into him a Living Soul yet Earth was his first abode But Christ is the Lord from Heaven his Divine Nature being there from everlasting assumed the Humane by the overshadowing of the Holy Ghost 48. As is the earthy such are they also that are earthy and as is the heavenly such are they also that are heavenly 48. And as Adam was a Natural Man and the Root of such so it is but Nature which we have from him And as Christ is Heavenly and Spiritual so will he make all the holy Seed to be like him Spiritual and Heavenly 49. And as we have born the image of the earthy we shall also bear the image of the heavenly 49. And as we are born of Adam Men as he was so we shall be made by Christ Spiritual and Heavenly as he is 50. Now this I say brethren that flesh and blood cannot inherit the Kingdom of God neither doth corruption inherit incorruption 50. And this I tell you That these Bodies must not come to Heaven in the proper Form of Flesh and Blood nor can as such possess it for as such they are corruptible and cannot so inherit Heaven which is incorruptible 51. Behold I shew you a mystery We shall not all sleep but we shall all be changed 51. And I will tell you that which is commonly unknown Though the Just shall not die that are alive at Christs coming they shall all be changed as well as those that rise from the Dead from being proper Flesh and Blood to have Spiritual Bodies 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 52. In a moment Christs potent Call will be like a Trumpet calling Men together and the Dead shall be raised and living Saints changed into an incorruptible state 53. For this corruptible must put on incorruption and this mortal must put on immortality 53. For this mortal Body and Composition which is now corruptible by Dissolution must be changed into an incorruptible and immortal state of Being and Habitation 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in victory 54. And Death being conquered by Christ being a Fruit of Sin from which he saveth us we shall die no more 55. O death where is thy sting O grave where is thy victory 56. The sting of death is sin and the strength of sin is the law 55. Though now Death seem to conquer us we triumph over it by Faith in Christ foreseeing our Resurrection being saved from Sin which is the Sting and the Penal Law or Curse which is Sins condemning Strength 57. But thanks be to God which giveth us the victory through our
Lord Jesus Christ 57. But by Faith which seeth things to come we give God thanks that will raise us from the Dead and give us final Victory over Death through Christ 58. Therefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord for as much ye know that your labour is not in vain in the Lord. 58. And now Brethren make this necessary use of all Seeing our Faith and Hope of a Resurrection and future Life assureth us that none of our Christian Labour or Suffering shall be in vain or to our loss or without a glorious Reward what remaineth but that against all Temptations you be steadfast and unmovable and do Gods Work with all your Power abounding in Labour and Patience to the end ANNOTATIONS AS this Chapter is of great use for our Instruction so it is not without many Difficulties to our Understanding I. It 's needful to be observed into how narrow a room Paul reduceth the Gospel or Articles of Faith concerning Christ and how greatly herein they differ from him that condemn excommunicate or persecute those who believe These and all the Bible besides if they subscribe not to the Truth of all their Articles and Forms superadded and the justness of their numerous Canons II. The Apparition of Christ to the Five hundred and to James seemeth part of that which St. John saith was not by him written So that part of the Evidence of Christs Resurrection should be enough to cause us to believe it III. Though it was but some at Corinth that denied the Resurrection the Church was faulty in bearing with them yet Separation from that Church for their sakes is not required nor allowed by the Apostle IV. The Socinians from the 19th Verse and divers others gather That Paul denieth the Felicity of our Souls before the Resurrection because he intimateth That if there were no Resurrection but only an Immortality of the Soul Christians were the most miserable Men and their Faith and Sufferings vain and they were yet in their Sins c. The Matter is weighty and the Solution hath its Difficulty Some say That because the Heretical denied the Immortality of the Soul as well as the Resurrection of the Body Paul supposeth this and answereth them as to both And they say That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying but to stand up that is to live again includeth the Life of the Separated Soul as well as the Resurrection of the Body Others say That Paul speaketh only of the Man and not of the Soul alone which is but part of the Man Soul and Body are essential to a Man and as a Man he may be miserable because part is so as a Tooth-ach is to the whole Body though the Soul be happy Others say That the Felicity or perfect Man at the Resurrection will be so much greater than that of the Separated Soul before and also that this Separate State is so darkly revealed to us that the Apostle maketh light of it in comparison of the latter The first of these Opinions is not inconsiderable but the chief Answer is by a stricter Exposition of the particular Texts And 1. Verse 19. argueth thus If we believe in and suffer for a Christ as risen who is not risen then he cannot save us either as to Soul or Body and then we are the most miserable sort of Men. For our Hopes in him for the Time and Things of this Life only affords us less than others have his Kingdom being not of this World This Argument is not against but for the Immortality of the Soul So Verse 32. What advantageth it me if the dead rise not i. e. Neither Soul nor Body is advantaged by suffering for a Christ as risen who is not risen V. The Comparison of Adam and Christ is as hard seeming to mean that Adam's Soul and his Posterities as such are not Immortal But indeed it implieth no more than this 1. That it 's called Gen. 2. a Living Soul but Christ the Lord of Life 2. That Adam had but a Soul breathed into him by Creation on Earth but Christ was in Heaven from Everlasting the Living God 3. That Adam propagated only Humanity but Christ also Sanctity and Felicity 4. That Adam by Nature had but a loseable Capacity of Bodily Life continued and Heavenly Felicity and by Sin came short of both But Christ hath Life in himself as the Root of Holiness and Happiness in Heaven which he will give Believers both to their Souls and Bodies and will give a Bodily Resurrection to all Men. VI. Ver. 24. The Kingdom delivered up to the Father is but that Government which Christ useth to recover and save Sinners and is no addition to the Father nor diminution to Christ But as a Prince undertaking to reduce Rebels layeth down his Commission and Arms when he hath done his Work and yet increaseth his own Honour or as a Physician giveth up his Hospital when he hath healed all the Sick And it is like yea certain that when Christs acquisitive Mediation is finished he will still be some sort of Mediator of our Fruition For we shall still behold his Glory VII Ver. 37.39 seem to intimate That the Body that shall rise is not the same that was sowed but such a Body as God pleaseth a new to give Doubtless it is the same in some respect and not the same in an respects And to be able to know just how far it is or is not the same is too hard for us and may be quietly left to the Will of God The Seminal part of the Grain Matter and Form liveth in the new Fruit in which it springeth up as the Seminal part of Man begins his Being in the Womb but the added Mass which makes up the Root the Stalk and Ear and new Grains are all drawn from without from the Water Earth and Air by God and by the Seminal Spirit We see that Men oft grow Fleshy Fat and Lean again and at last die with little but a skinned Skeleton I think few believe that either Men dying Fat shall rise Fat or Men dying Lean shall rise Lean or yet that every Man shall rise with all the Flesh which he ever lived or sinned in and which daily passed away or consumed in Sickness To know how much and what goeth to identifie the Body we must leave to God if we will not pretend to the knowledge we have not Nor is it necessary to believe that all Fowls Beasts and Fishes rise again and go to Heaven which are ever digested and made Humane Flesh The Apostle likening our Bodies to Seed maketh some to doubt whether the dead Body have a Resurrection by any Seminal Vertue as a Natural Cause or only rise by Miracle The latter is most commonly held And yet it is certain that the Soul taketh with it a Love and Inclination to its Body which is a sort of Seminal Disposition And no mortal Man knoweth
God at the coming of Christ to Judgment CHAP. IV. 1. FUrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how you ought to walk and to please God so ye would abound more and more 1. Note That Paul's Doctrine against Justification by the Works of the Law consisteth with vehement urgency for Men to please God by doing their Duty and abounding therein 2 3 4 5. For ye know what commandments we gave you by the Lord Jesus For this is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which know not God 2 3 4 5. You know how we charged you from Christ as that which God requireth in you that you be a Holy People and therefore that you be no Fornicators but be careful to use your Bodies in purity and honour and not in fleshly Lust like the ignorant Heathens 6. That no man go beyond and defraud his brother in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified That no Man tread upon or defraud his Brother in any Matter c. Note Some think that it is Unnatural Lust that is here obscurely named by Modesty But that it forbids all sorcible or fraudulent Wrong to another in Body or Estate is most probable And note That God is especially the Avenger of such Wrongs in which the Power and Fraud of Oppressors leaveth Men no other Help but Gods 7. For God hath not called us unto uncleanness but unto holiness 7. It is to Holiness and from all Uncleanness that God hath called us by Christ And we must live according to our Vocation if we are converted indeed 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit 8. Those therefore that plead for such Sins as harmless and despise these Bounds of Lust despise Gods own Commandments and him and not onely us that preach them and they despise the Spirit of Holiness given by God to all the Faithful which condemneth these Lusts 9. But as touching brotherly love ye need not that I write unto you for ye your selves are taught of God to love one another 9. As for Brotherly Love you have not such need to be taught it as those that know it not For God who hath a way of teaching by Efficiency beyond that of Words hath taught you to love one another by giving you this Love by his Holy Spirit 10. And inded ye do it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more 10. Note 1. That it is a wise way to make Men better to praise so much Good as is in them 2. Even those that God hath taught by his own Operations have need to be entreated by Men to increase even in the Duty of Loving others 11. And that ye study to be quiet and to do your own business and to work with your own hands as we commanded you 11. And to that end that you make it your earnest care and study to avoid all strife and to live in quietness with all Men And for this that you avoid medling in other Mens Matters unnecessarily but mind and meddle with the Business which is your own and that Idleness cast you not on others for Supply but that you work for your selves as I commanded you Note That he that will increase in Love must 1. Study Quietness 2. And not meddle uncalled with other Mens Matters 3. Nor make himself need the Help of others 4. And therefore not live in impoverishing Idleness 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing 12. That so your Condition in the World may enable you to live in a comely sort with Reputation and not expose you to Contempt and that Want may not afflict you 13. But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others which have no hope 13. And left you be tempted to doubtful or over-sorrowful Thoughts of the Dead like them that believe not a better Life hereafter I would not have you cherish such Sorrows by ignorance of their Case 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him 14. For how can we believe that Christ died and rose but we must also believe the Resurrection of those that are the departed Members of Christ He will bring their Souls with him for they are with him now and he will raise their Bodies and so bring the entire Man with him in Judgment Note That Death is called a Sleep to the Faithful with respect to the Body and the Rest of the Soul fâ—oâ— Sorrow but not as if the Soul were but in a sleepy Inactivity 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep 15. For I say this not as my Word but Gods That such of us Believers as shall be found alive then shall not go before them that are dead to Christ at his coming 16. For the Lord himself shall descend from heaven with a shout with the voice of the archangel and with the trump of God and the dead in Christ shall rise first 16. For the Lord himself coming down in his visible Humanity from Heaven shall call the World together as Men call Assemblies by Shout by Voice or by a Trumpet so shall Christ by his unknown way called the Voice of an Archangel and the Trumpet of God and first the dead Christians shall be raised to Life 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord. 18. Wherefore comfort one another with these words 17 18. Then those of us who shall be alive and remain shall by his Power be caught up with them to meet Christ in the Air who will adjudge us to Everlasting Life and so we shall ever after that be with Christ in Glory where he is Therefore encourage and comfort your selves and each other with the lively Belief the joyful Hopes and the frequent mention of this most Blessed Time and State Note 1. That though Paul knew not the time it 's a groundless Reproach of Paul by them that say He thought that he should have lived here till the coming of Christ to Judgment Had Paul made Men believe that Christ should come again in that very Age what a Delusion would it have been to the Churches and what
Paul a more capable receiver of Mercy than he should have been if he had maliciously sinned against Knowledge 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 14. And this Mercy which called me hath poured out on me by the Holy Ghost an abundant measure of Faith in Christ and love to him and his which carrieth me on in his Work with Zeal and unwearied diligence 15. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief 15. This is the Great Article of our Christian Faith which we may trust to and of great comfort to us all and worthy of our thankful acceptation That Christ came into the World to save Sinners which I that am one of the chief must therefore predicate with chiefest Thanks 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting 16. But it pleased God to shew mercy to me so great a Sinner to magnifie his Grace and encourage all Sinners against Despair that in me Christ might exemplarily shew his gracious Patience and Forbearance and confirm all Sinners in the hope of Everlasting Life who after shall believe and be converted 17. Now unto the King eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen 17. The sense of this unspeakable Mercy calleth up my Soul and should do all to speak with joy the Praises of our God who is Eternal Immortal Invisible the onely God absolutely Wise over Angels and all Creatures To him be honour and Glory for ever and ever Amen 18. This charge I commit unto thee son Timothy according to the prophecies which went before on thee that thou by them mightest war a good warfare 19. Holding faith and a good conscience 18. Note 1. By Charge is meant holding Faith and a good Conscience and keeping the Doctrine committed to him by Paul as a faithful Minister and Soldier of Christ against all Opposition 2. It seems some particular Prophecy such as Agaâ—us had of Paul and many then had had foretold that Timothy should be a faithful Minister 19. Which some having put away concerning faith have made shipwrack 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme 19 20. Which some have cast away and lost the Christian Faith Such are Hymeneus and Alexander whom I have delivered to Satan as Gods Executioner of some Bodily Punishment to see whether Correction will convince them of their Blasphemy Note 1. What their Blasphemy was is after shewn 2 Tim. 2.17 4.14 2. That Satan is oft Gods Executioner in Correction and Destruction is certain and that such is the Delivery here meant for want of Christian Magistrates But it was none of Satans desire but Gods hereby to teach them not to blaspheme CHAP. II. 1. I Exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men 1. As I have oft said That Charity is the End and Sum of Religion I exhort that this may be sincerely manifested in your Religious Worship and that you heartily pray for all sorts of Men that God would save them from Sin and Misery and give them Grace and Mercy and be thankful for their Welfare as if it were your own 2. For kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty 2. For Kings and for all that are in Preeminence or Superiority that they may so govern that we may be protected in the quiet serving of God in Godliness and decent Conversation with Men without Reproach and Persecution Note 1. That the Character of the Rulers that we are to pray for is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus râ—gendi Right but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preeminence Pray for him that hath the right of Governing as far as you can know it But submit to him that hath setled Possession so far as it wrongeth not anothers Right and so far pray for such that we may live a quiet and peaceable Life in all Godliness and Honesty 3. For this is good and acceptable in the sight of God our Saviour 4. Who will have all men to be saved and to come unto the knowledge of the truth 3 4. For this is agreeable to the great Mercy manifested in Mans Redemption by Jesus Christ who by his Death and Covenant of Grace and Preaching hath shewed us how willing he is that all Men should be saved and come to the knowledge of his Gospel Note 1. That while we obediently pray as God commandeth us we may confidently expect Gods acceptance 2. An extensive Charity rendreth us like Christ 3. It is not onely all sorts of men that Christ would have to be saved but he willeth the Salvation of all Men in general so far as to make a Sacrifice sufficient for all if all will believe and to make an Act of Oblivion or general Pardon and Gift of Life to all on Condition of Acceptance and to send his Messengers promiscuously to all with the Word of Reconciliation to beseech them to be reconciled to God What Christ giveth to all he willeth and purchased for all But he giveth to all a Pardon and Right to Life on Condition of Acceptance Therefore he is so far willing of their Salvation 5. For there is one God and one mediatour between God and men the man Christ Jesus 6. Who gave himself a ransom for all to be testified in due time 5 6. For it must move us to pray for all in compliance with this Will of God that would have all Men saved because there is One God who is good to all and One Mediatour between God and Mankind who took on him the Common Nature of all Men and gave himself a Ransom for all revealed in the Season appointed of God or to be preached to all in due time as God pleaseth Note The Controversie about Universal Redemption too hotly agitated by Beza Piscater and others on one side and by many on the other I have fully handled in my Catholick Theologie and Methodus Theologiae and it needs no more than as aforesaid 1. Whoever is damned it is not because no Ransom was made for him or because it was not sufficient for him 2. By Gods Will to save all is meant the Effects of his Will that have a tendency to their Salvation 3. It is notorious that God hath made an Universal Act of Grace or Oblivion giving Pardon of all Sin and Right to Life in Christ to all Men without exception on Condition of Believing-acceptance and hath commissioned his Ministers to offer this Gift to all Men to the utmost of their power and entreat them to
angels was stedfast and every transgression and disobedience received a just recompence of reward 2. For if the Law which God delivered to Moses by the ministry of the voice and appearance of Angels was yet firm and sure and every sin against it and threatned by it was punished 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witness both with signs and wonders and with divers miracles and gifts of the holy Ghost according to his own will 3 4. Much less shall we escape if we neglect this far greater Salvation and more excellent manifestation of the Will of God even that Gospel which Christ first preacht himself and those that heard him confirmed by their testimony and preaching God also confirming to us their testimony from Heaven by many such signs and wonderful works and with many sorts of miracles or acts of Power and distributions of the Holy Ghost to others when they believed as were a certain proof of God's attestation and the approbation of his own Will Note That here we have the true evidence of the truth of the Gospel on which Believers may build their faith 5. For unto angels hath he not put in subjection the world to come whereof we speak 5. God hath not made Angels the Soveraigns of the World to come and put the Kingdom of Glory so under them that all must be their Subjects 6. But one in a certain place testified saying What is man that thou art mindful of him or the son of man that thou visitest him 7. Thou madest him a little lower than the angels thou crownedst him with glory and honour and didst set him over the works of thy hands 8. Thou hast put all things in subjection under his feet 6 7 8. But the Psalm is ultimately to be understood of Christ and his Church which saith What is man c. Though Christ was a while on Earth in a state of Humiliation below Angels us to the Flesh yet it was in order to the Glory and victorious Power of his Kingdom 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him 8. By this it is sure that all things are to be subdued to Christ though yet we see it not done 9. But we see Jesus who was made a little lower than the angels for the suffering of death crowned with glory and honour that he by the grace of God should taste death for every man 9. But we see that Jesus who was made lower than Angels for and in his state of Humiliation and Crucifixion is already ascended up into Heaven where he is crowned with Glory And as his death was suffered in the common nature of Man and the sins of all men had a causal hand in it and it was by God's Grace the purchasing Cause of the conditional Covenant of Grace and of all the good that men receive so he dyed to bring Man to Glory with himself And therefore that Text may well be understood of the advancement of Man both in Christ and his Church that shall be advanced by him 10. For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through sufferings 10. For it seemed meet to the God of Wisdom for whom and by whom all things are to make Christ the Captain of their Salvation a perfect performer of his Saving-Office and to obtain his own Glory in heavenly Perfection by the way of suffering and to bring all God's adopted Sons to Glory by the Merit of it and by following him in the same suffering way 11. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren 12. Saying I will declare thy name unto my brethren in the midst of the church will I sing praise unto thee 13. And again I will put my trust in him and again Behold I and the children which God hath given me 11 12 13. And that it is in and by Christ that Humane Nature is advanced as the Psal 8. saith is proved by the Union that is between Christ and us He that sanctifieth us and we that are sanctified are of the same Humane Nature and are as one Body And therefore as we must suffer with him we shall reign with him Therefore in the Texts that under other typical persons speak of Christ he calls us his Brethren and Children given him to whose trust we are committed 14 15. Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil And deliver them who through fear of death were all their life time subject to bondage 14 15. And that he might bring us to Glory with him as we have flesh and blood he would first be so far made one with us as to take also flesh and blood that he might be capable of suffering and dying for us and so by undergoing death which we by sin had brought our selves under and by rising from the Dead he might conquer Satan and Death and destroy his Kingdom and Power of Death which he had obtained by conquering Man by his Temptations and by God's letting him be the Executioner where he had been the conquering Tempter and so that Christ might deliver the Faithful by his Conquest of Satan and Death from continuance under Death and from the danger of Hell and from the slavish fear of both Death temporal and everlasting who else by their guilt and liableness to both these must be all their life time in bondage both by their danger and their fears 16. For verily he took not on him the nature of angels but he took on him the seed of Abraham 16. For it is not Angels that he took hold of or whose Natures he assumed and came to save but he took on him the Nature of Man the Seed of Abraham to save Man 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people 17. So that he must be in all things like Man whom he would save that he might be fit for his undertaken Office to be an High Priest for us to Godward and to be merciful and faithful therein to make Reconciliation for our sins 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted 18. For he himself having been tempted and tryed by Sufferings and having overcome them all he is now
are guilty of this sin though they be Infidels Some Ancients and most Papists expound Impossible by Difficult but I think ungroundedly 11. Yea the Jews that crucified him were not such as here are described for they had not before believed and received the Holy Ghost It is the worst reproach of Christ for a professed Christian to say I did believe in him and had the Spirit my self and saw and did signal Works or Miracles and I found at last that he was but a Deceiver and all these Gifts were the operations of evil Spirits 7 8. For the earth which drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God 8. But that which beareth thorns and briers is rejected and is nigh unto cursing whose end is to be burned 7 8. For as the Earth is blest or justly praised which bringeth Fruit when it is watered and manured but that is called cursed and bad whose fruit must be for the fire which bringeth forth but Thorns and Briars So God will bless and reward them who fruitfully answer the means which he useth in them but will curse and burn those who after the greatest means and experimental partaking of the signal gifts of the Spirit shall turn to reproach and blaspheme him whom they believed in 9. But beloved we are perswaded better things of you and things that accompany salvation though we thus speak 9. But though in the dangerous times and temptations to Apostacy I think meet to tell you the dreadful case of such for your safety do not interpret iâ— as though I thought this is or would be your case We have reason to hope better of you that you have the Grace which will bring you to Salvation 10. For God is not unrighteous to forget your work and labour of love which ye have shewed toward his Name in that ye have ministred to the saints and do minister 10. For God who is our most righteous Governor even in this Life distributeth Rewards and Penalties in Justice And as in Justice he forsaketh the foresaid Apostates who scorn his Mercy so he will reward your faithful use of his Grace with more Grace and will not forsake you who have shewed so much fidelity to his Name and charity to his Saint Note That the additional Grace which is necessary to Perseverance is given oft by way of Reward for former fidelity and not meerly without such respects 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 11. Therefore seeing this is God's ordinary way to reward well used Grace with more I desire that you will hold on in the same diligence till you reach to the Consummation or full Assurance of your hope of Perseverance and Salvation which every young Beginner doth not attain 12. That ye be not slothful but followers of them who through faith and patience inherit the promises 12. And that tired weary sluggishness make you not desist and lose your reward but that in unwearied diligence to the end you follow them who through faith and enduring patience have won the prize and possess the promised felicity 13 14. For when God made promise to Abraham because he could swear by no greater he sware by himself Saying Surely blessing I will bless thee and multiplying I will multiply thee 15. And so after he had patiently endured he obtained the promise 13 14 15. So God who sware by himself to Abraham having no greater to swear by confirmed his Promises of the Multiplication of his Seed which yet Abraham lived not to see fulfilled but he patiently waited and dyed in faith and all the Promises were fulfilled in due time 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife 16. For men use by Oath to appeal to him that can discern and revenge Perfidiousness and when other Evidences fail they end their Strifes by the Confirmation of an Oath 17. Wherein God willing more abundantly to shew unto the heirs of promise the immâ—tability of his counsel confirmed it by an oath 17. And God knowing our weakness of faith to confirm the Faithful who are the Heirs of his promised Happiness of the truth and immutability of his Decrees confirmed his Word to us by his Oath that we might be put quite out of doubt 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 18. That so by his Word and his Oath which are both immutable and therefore infallible Security seeing it is impossible for God to lie we who are fled for refuge from guilt and sin and danger and misery to lay hold on the proposed hope of Everlasting Life might have well grounded and strong Consolation and not be shaken by any doubts of the Fidelity or Promises of God Note God would have us to have strong Consolation in our Faith and Hope 19. Which hope we have as an anchor of the soul both sure and stedfast and which entereth into that within the vail 19. Though the things of this Life are much uncertain this Hope which is our Support and Comfort is founded on firm and stedfast Security and is fetch 't by faith from the most holy and invisible things which the Vail of Mortality yet hideth from our sight 20. Whither the fore-runner is for us entered even Jesus made an high priest for ever after the order of Melchisedec 20. Into which invisible heavenly Glory Christ is entred not only for himself and his own Consummation but as a Fore-runnner for us to intercede and prepare felicity for us and from his fulness of Power to send down his Spirit and consummate all that concerneth our Salvation as a Royal Priest typified by Melchisedec CHAP VII FOr this Melchisedec king of Salem priest of the most high God who met Abraham returning from the slaughter of the kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretation king of righteousness and after that also king of Salem which is king of peace 1 2. This Melchisedec to whom Abraham gave the Tenths of the Spoils was King of Righteousness by the signification of his name and King of Peace interpreting his place which Christ is eminently whom he typified 3. Without father without mother without descent having neither beginning of days nor end of life but made like unto the Son of God abideth a priest continually 3. The History of him maketh no mention of his Father or Mother or Descent nor of his Birth or Beginning nor of his death or end but describeth him like a continuing Priest and a Type of the Son of God who abideth a Priest continually Note The Jews think he was Shem whose Beginning
for us which thence he will bestow 13. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 13. If these be by Divine Institution effectual against corporal Legal uncleanness by a ceremonial Sanctification the figure of the spiritual 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God 14. Most certainly then shall the Blood of Christ who by the Eternal Spirit offered himself Soul and Body a spotless Sacrifice to God the Soveraign Righteous Judge to cleanse Soul and Conscience from the power and guilt of dead works which signifie a death in sin and tend to death for sin to serve the Living God who will accept us to an Everlasting Life Note By the Eternal Spirit by which Christ offered himself some Expositors understand Christ's Immortal Soul voluntarily resigning his Life 2. Others understand the Holy Ghost the Third Person in the Trinity by whom Christ is said to be conceived and to do his Miracles 3. Others understand his own Divine Nature as the Second Person It 's hard to be sure which is meant but it is of no great moment seeing it is certain that indeed he did it by all these three There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ which they think by Eternal Emanation cometh from the Deity united to it which they make a middle Third Nature in Christ and in which they suppose it is that as a Creature he is advanced above all Angels because they take Angels and Men to to be specie distinct and that if Humane Nature must be set above Angels in it self it must thereby change its species and be no more humane But to be wise to sobriety in such Mysteries is safe and not to presume 15. And for this cause he is the mediatour of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance 15. And for this cause Christ became Mediator between God and Man to procure seal and promulgate the New Covenant or Law of Grace that his death doing that which no other Sacrifice could do in expiation of the Jews sins committed under the Mosaical Covenant as well as of the rest of the World they which are by his call made sound Believers might by promise be secured of the Eternal Inheritance and possessed of it in due time 16. For where a testament is there must also of necessity be the death of the testatour 17. For a testament is of force after men are dead otherwise it is of no strength at all whilest the testatour liveth 16 17. And Christ being by his Sponsion to be a Sacrifice his Donation doth presuppose his Purchase and thence his Covenant hath also the nature of a Testament which supposeth the death of the Testator and is not of efficacy till then to give full right to what he bequeatheth Note That the eminent Evangelical Kingdom of the Mediator in its last full Edition called the Kingdom of Christ and of Heaven distinct from the obscure state of Promise before Christ's Incarnation began at Christ's Resurrection Ascension and sending of the eminent Gift of the Holy Ghost and was but as an Embrio before 18. Whereupon neither the first testament was dedicated without bloud 18. Therefore the first as figurative of the second was consecrated and sealed in blood 19. For when Moses had spoken every precept to all the people according to the law he took the bloud of calves and of goats with water and scarlet wool and hyssop and sprinkled both the Book and all the people 20. Saying This is the bloud of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with bloud both the tabernacle and all the vessels of the ministry 22. And almost all things are by the law purged with bloud and without shedding of bloud is no remission 19 20 21 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ 2. The Custom of sacrificing from the Fall must arise from Divine Institution and not without it from natural Invention as some now affirm And no doubt but it is propagated among all Idolaters through the World 1. By Tradition from Adam 2. Corrupted by Devils who would be worshipped as God and to that end promote the imitation of God 3. The Papists sprinkling of Holy Water is such another corrupt imitation setting up their Ceremony instead of Gods which Christ abolished 23. It was therefore necessary that the patterns in things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these 23. These Ceremonies being ordained to prefigure and notifie things that are in Heaven and belong to Heaven it was meet that such blood should be the purifying Ceremony But the heavenly things themselves must be purchased and the Souls fitted for it purified and the Covenant consecrated by a more precious Sacrifice even the blood of the Lamb of God who taketh away the sins of the World 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 24. For it was not to officiate in a Tabernacle made by man that Christ became our High Priest but though his Sacrifice was offered on Earth it was to officiate by continued Intercession for us in the Heavens in the presence of God's Glory of which the other was but a Type 25. Nor yet that he should offer himself often as the high priest entreth into the holy place every year with blood of others 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 25 26. Note 1. Christ's once offering was sufficient It may oft be commemorated but only once done 2. It is unspeakable joy to Believers that Christ is for us as our High Priest entred into Heaven For he hath promised that we shall be with him where he is And where else now should we desire to be 3. The days of Christ here were the declining latter part of the World called the end as fifty or sixty years old is the end that is the latter part of man's Life How near then is it now to an end 1684 after 27 28. And as it is appointed unto men once to die but after this the Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation 27 28. And as it is with the common state of
with holy Resolution and soberly watch and keep up your Hope until the end for that glorious effect of Redemption and Grace which you shall see and enjoy at the day of Christ's glorious appearing which will answer all your Hopes 14. As obedient children not fashioning your selves according to the former lusts in your ignorance 14. And as obedient Children of God to whom you are reconciled no more living as you did in the time of your ignorance in fleshly lusts and worldly vice 15. But as he which hath called you is holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy 15 16. And as Children must be like their Father and they must please God who will be saved by him therefore as he that hath called you is a holy God and Saviour be ye a holy People for so God requireth Be holy for I am holy 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear 17. And if you call God your Father and call on him who without respect of persons for any worldly difference judgeth all men according to their works let the thoughts of his Holiness and future Judgment cause you to pass the time that you as Sojourners wait for Christ's coming in holy cautelous obedient fear 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers 19. But with the precious blood of Christ as of a Lamb without blemish and without spot 18 19. For the preciousness of the price which redeemed us tells us the great worth of our Salvation from sin and misery which was not with silver and gold or any corruptible price but it was with the precious blood of Christ the spotless Lamb of God that ye were redeemed from the vain Ceremonies and Traditions which you were bred up in and from your sinful conversation 20. Who verily was fore ordained before the foundation of the world but was manifest in these last times for you 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God 20 21. Whom God had sore-ordained to this blessed Office before the foundation of the World but though oft prophesied of was not incarnate and manifest in the flesh till these last times even for you that live since his coming who are not by him drawn as we are falsly accused from the true and only God but by him are taught the true knowledge of God and to believe that God to be God indeed wise good and almighty who raised Christ from the dead and gave him glory and so that your Faith and Hope might be ultimately in God alone by Christ's Mediation 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently 22. And as you have purified your Souls from former Errour and Sin by obeying the Gospel by the work of God's Spirit unto unfeigned love of Christian Brethren be sure to keep up that Love and with a pure heart and deep affection to love each other 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 23. Seeing you are not only Brethren by corruptible generation and relation but of incorruptible seed by the Word of God who liveth and abideth for ever and so must your incorruptible love to each other which is part of your incorruptible nature 24. For all flesh is as grass and all the glory of man as the flower of grass the grass withereth and the flower thereof falleth away 25. But the word of the Lord endureth for ever And this is the word which by the gospel is preached unto you 24 25. For all flesh and all its glory is a fading dying thing like the grass and flower But God's Word is everlasting Truth as Christ the Author is and is our Guide to an Everlasting Life And this true Word is it which we preach to you by the Gospel and bespeaketh endless constancy in your holy love and obedience CHAP. II. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies and all evil-speakings 2. As new born babes desire the sincere milk of the word that ye may grow thereby 1 2. Lay aside therefore and renounce all naughtiness and all deceit and hypocrisy or counterfeiting and all envy and all speaking evil of others And as new born babes desire and seek and drink in the rational Milk or intellectual without fraud and mixture that you may grow up to Salvation by it which the mixture of heresie or hypocrisie would vitiate and invectives against others would but turn it against your selves 3. If so be ye have tasted that the Lord is gracious 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious 5. Ye also as lively stones are built up a spiritual house and holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ 3 4.5 And if you are Christians indeed and have had a Spiritual relish of the love of God in Christ you must suppose his Church to be like an House in which every stone is a living man and Christ is the chief Foundation stone as the Lord of Life on whom all the building is erected rejected indeed by the Jewish and Heathen Rulers but chosen of God to this blessed Office and more Precious than any Pearl and so coming to him the Foundation as so many living stones your selves you being cemented to him and to one another are made one Spiritual House of God yea as a Temple in which you are all Priests to offer Daily Sacrifice to God which he will accept through the Intercession of the great High Priest Jesus Christ For your Prayer and Praise may be thus accepted Think thus of Gods House and you may be for sweeping and repairing it but you will never be for dividing dismembring or separating from it 6. Wherefore it is contained in the scripture Behold I lay in Sion a chief corner-stone elect precious and he that believeth on him shall not be confounded 6. This the Scripture foretold saying I lay in Sion c. That is I set over the Church a Saviour and a King on whom the Church shall be sounded And none shall be put to shame by the frustration of their Faith Hope and Obedience who put their trust in him 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner 8. And a stone of stumbling and a rock of offence even to
sederall sign with God and Man like Christ's own Sacraments at least in a great part and then to make the these Test and Condition of Christian Communion ejecting and silencing all Christ's Ministers and cutting off all Christians from Church-Communion who dare not use them lest thereby they break the Law of God The Second General Epistle of PETER the Apostle CHAP. I. 1. SImon Peter a servant and an apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. 1 2. Simon Peter c. to all Christians who have obtained the same precious Faith with us which is founded in the precious price of our Redemption and advanceth us to the dignity of being Sons of God through the Righteousness of God which is manifested in his way of justifying us by the Merits of Christ's perfect Righteousness Grace and Peace which are the greatest Blessings that Man is capable of on Earth be multiplied to you which must be only through the Knowledge of God and of Jesus our Lord. 3. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue 3. As his Divine Power hath in and by Christ provided and given us all things necessary to Life present and everlasting and to Godliness which is the right use of this Life and the way to a better and this through the Knowledge of Christ who hath called us to future Glory and present Vertue Note some read it by Glory and Vertue and expound it by the Voice from Heaven that called Christ the Beloved Son and the vertue or power of signal Miracles 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 4. By which Calling are given to us exceeding great and precious Promises even God's Covenâ—nt of Grace sure and sâ—aled that by these as his Deed of Gift or Instrument conveying to us our Right to Christ and Grace and Glory we may be made partakers of the Divine Nature not only relatively as it is in Christ but also inherently as it is the Renovation of our own Souls to a holy Inclination Godward by the Spirit of Adoption like the love and likeness of a Child to the Father being advanced hereby above the sensual corrupt Nature and escaping the pollutions of fleshly Lusts which the World is defiled with and would defile us by Note Though a Nature strictly signifie some essential part or inseparable Inclination it here signifieth a holy Inclining Habit called A Nature by resemblance it being not the effect of a meer Art or Opinion but a fixed Complacency Love and Bent of the Soul towards God and Holiness and Heaven 5. And besides this giving all diligence add to your faith vertue and to vertue knowledge 6. And to knowledge temperance and to temperance patience and to patience godliness 7. And to godliness brotherly kindness and to brotherly kindness charity 5 6 7. And having the Divine Nature let diligent Exercise reduce it to particular holy Habits As you are Believers let your Faith shew it self in holy Strength and Fortitude in all that is your duty and to that add a daily increase of Knowledge in the things of God and to that add a careful mortifying all fleshly Lusts and abstaining from all forbidden Sensuality and to that add Patience of Mind under all Wrongs Crosses and Afflictions and to that add a zealous holy heavenly Observance of all the duties of the first Table or of Religion publick and private and to that add a special Love to all Christian Brethren and Friends And let all grow up to that highest Love to God and to all men as he is interessed in them with an Addictedness to do them all the good you can which is the top of all our Graces 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ 8. If you have these blessed Graces of Sanctification you will be clearly differenced from formal Hypocrites whose Faith and Religion is but a barren unfruitful Speculation an Art and not the Divine Nature 9. But he that lacketh these things is blind and cannot see far oft and hath forgotten that he was purged from his old sins 9. But he that bâ—asteth of his saith without these vertues is like a pur-blind man that can see nothing but what is just near to him Could they with a lively faith foresee the things to come it would waken their sluggish Souls to all this And could they rightly look back to their Baptism they would remember that they there vertually vowed all this and were sacramentally washed from their old sins 10. Wherefore the rather brethren give diligence to make your calling and election sure for if ye do these things ye shall never fall 10. Therefore see that ye use your utmost diligence in the things aforesaid that your Calling and Election may thereby be made firm stablished and sure For if you do these things you shall not miscarry nor come short of Salvation Note It is a frivolous Contention that is raised about this Text some disputing that it is only meant of sure Notification to our Consciences and some that it is to make us meet Objects of God's Decretive Election and to make an uneffectual Calling turn to a more effectual By Election is oft meant God's actual taking us out of the World into the Church and is the same with Calling The Greek here signifieth to make firm and not only to make known God's Promise is our Title to Salvation This Promise maketh Faith the Condition of our first Right but the Fruits of Faith the Condition of our continued and final Right to Salvation Therefore as there is somewhat on our part necessary to our first Justification besides God's part so is there something more on our part necessary to our Right to Salvation if we survive our Initiation which Christ describeth Mat. 25. And the doing of this making us capable Receivers of God's free Gift may as properly be said to make it sure as our Faith to justifie us that is It maketh up our Title to Life which else would be defective and so maketh our Calling and actual Election to be confirmed and sufficient on their part and not frustrate as to their end And then being made firm and valid in it self it follows that our Title may the easier be known to us 11. For so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ 11. And your Baptismal Faith and Covenant proving not ineffectual
which say they are apostles and are not and hast found them liars 2. Thy good works and great labour in the Gospel and thy patience in suffering for it are not unknown or disregarded by me And it is thy praise that thou dost not countenance nor tolerate among you the seducing Hereticks and wicked men and that those that have pretended Inspiration as sent of God thou hast tryed and rejected them as proved liars and false Apostles 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted 3. Note Chrisâ— loveth and praiseth that which is good in the Churches while he reproveth them for that which is evil 4. Nevertheless I have somewhat against thee because thou hast left thy first love 4. But for this I reprove thee that you have not that hearty servent Love to me and to one another which you had at the first and that you grow colder when you should grow better Note Even good people may fall into a more cold declining state by negligence 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick out of his place except thou repent 5. Look back on thy first Love and Works and think whether it was not then better with thee and whether thou hadst any cause to decline Return to thy first works or el se I will shortly visit thee with the heavy punishment of taking the Ministry and Gospel from thee Note 1. Declinings from former Love and Duty are displeasing to God and tend to worse 2. It is a grievous punishment to have the Gospel and Ministry taken away either by Wars Devastations Persecutions Silencing and worst by wilful Expulsion 6. But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 6. It is commendable in thee that thou hatest the deeds of the Nicolaitans for I hate them Note It is lawful to distinguish such Hereticks as are not to be tolerated in Church-Communion by the names of their Leaders But this should not be done against tolerable differences as tending to divide those that should all unite in the Christian name 2. God hateth licentious Doctrines and Deeds and so must we 3. Whence these Nicolaitans had their name is not known certainly but doubtful Tradition in History tells us that Nicholas the Deacon Act. 6. had a beautiful Wife and he was blamed as jealous of her and that thereupon he brought her forth and bid who would take her to shew that he was above all fleshly lust and that some people misunderstanding him thence took occasion to plead for the lawfulness of Fornication The Heresie of these hateful Nicolaitans lay 1. In making light of Fornication 2. And in despising the Heathens Government as if Christian Liberty lay in being from under its power 3. And in teaching that to avoid suffering men might deny Christ with the mouth while the heart denyed him not 4. And that they might eat things offered to Idols so they despised the Idol in their hearts Paul Act. 20. had before told these Ephesians that grievous Wolves should enter and devour and that of their own selves men should arise speaking perverse things to draw Disciples after them And it seems thus warned they hated the Heresies And St. John himself lived in Asia and is said to die at Ephâ—sus who no doubt would warn them and was as above Timothy 7. He that hath an ear let him hear what the Spirit saith unto the churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God 7. Let all that hear or read these words of the Spirit to the Churches set their hearts to them with regard as of great and common importance To him that in the day of Tryal and Temptation doth overcome by being true to Christ and keeping his Innocency I will give a part in everlasting Happiness signified by the Tree of Life in Paradise Note 1. Striving without overcoming in Temptation so far as to keep our uprightness and faithfulness will not save men much less lazy wishes 2. Though Faith put us at first in a state of Righteousness and Life to those that survive Perseverance and Victory are conditions of Salvation 3. It seems that the sense of the Tree of Life in Paradise Gen. 3. Is here expounded to be Everlasting Life of Blessedness with God and so in the New Jerusalem after ch 21.22 8. And unto the angel of the church in Smyrna write These things saith the First and the Last which was dead and is alive 8. Note Christ is not barely named but described by Divine Properties to awe the Church with reverence to him and to resolve them to Trust him who can deliver and reward them 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not but are the synagogue of Satan 9. I know with approbation and praise thy labour and sufferings and worldly poverty but thou art rich in grace And I know that blasphemous Sect that tempt and reproach thee who by obtruding Moses's Law on the Churches or at least seem Jews to avoid their malice do trouble the Churches against Purity Unity and Peace and are Satans Synagogue as thus doing his work 10. Fear none of those things which thou shalt suffer behold the devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten days be thou faithful unto death and I will give thee a crown of life 10. Fear not though thou must suffer and I foretel thee what thy sufferings will be But I will fully reward thee Note 1. Certainty of suffering may consist with the Conquest of cowardly fear 2. It is the Devil that imprisoneth and persecuteth Christ's Servants when his wicked Servants do it by his Temptation 3. Prisons and Persecutions are for the Tryal of the Faithful Our care therefore must be that we fall not in the Tryal 4. Ten days is a short time yet seemeth long to the flesh 5. The Crown of Life Everlasting is the sure reward of true Martyrdom and Perseverance in Tryal 11. He that hath an ear let him hear what the spirit saith unto the Churches He that overcometh shall not be hurt of the second death 11. These Warnings of the Spirit to the Chruches are recorded as of great Concernment for all It is they that overcome the Love of this Life and World even unto death if God call them to Martyrdom that shall escape that sorer second Death that after this Life will befall the Ungodly 12. And to the angel of the church in Pergamos write These things saith he which hath the sharp sword with two edges 12. To the Pastors and People of the Church of Pergamos noted by the word Angel
in their foreheads signifieth their open Profession of Fidelity to the Father and the Son and God's gracious noting them for his own And it helps us to expound what the mark of the Beast was even some open signal obliging Profession of Idol Worship 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harps 3. And they sung as it were a new song before the throne and before the four beasts and the elders and no man could learn that song but the hundred and fourty and four thousand which were redeemed from the earth 2 3. The voice of many Waters signified the multituâ—â— of Converts that by the Gospel were gathered to this Church on Mount Sion who praised God with the 〈◊〉 of Harps or joyful Psalmody And it was new Psalms of Praise for Man's Redemption and the Grace of Christ which they sung as before God and the Cherubims and the holy Church which none of the Jews were fit to sing save the foresaid chosen saved number 4. These are they which were not defiled with women for they are virgins these are they which follow the Lamb whither soever he goeth these were redeemed from among men being the first-fruits unto God and to the Lamb. 5. And in their mouth was found no guile for they are without fault before the throne of God 4 5. The Vision being of those in Heaven as the Precedents of the Christian Church at Jerusalem that should afterward succeed them they were the first-fruits of the Apostles Ministry described Act. 1. 2. 3. 4. who were eminent in Purity and Love free from Idolatry and Fornication as a People chosen out of the Jewish Nation unto Christ and as they were holy on Earth they are faultless and perfect now in Heaven 6. And I saw another angel flie in the midst of heaven having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 6. Whether the midst of Heaven have the Mystical senses that divers give or be only sent from Heaven to Earth I know not Some say it is called the Everlasting Gospel because it was decreed from everlasting some because it dureth to everlasting or tendeth to life everlasting By the Gospel some understand only the glad tydings of the Fall of the Roman Empire some the Doctrine of Reformation and tydings of the Fall of Popery and some the common Doctrine of Salvation by Christ as it was now more freely and universally to be published to the Gentile World 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters 7. Away with your Idols that are no Gods and turn to and fear the true and living God who made Heaven and Earth For the time is come that he will judge and destroy Idolaters Other expositions I omit 8. And there followed another angel saying Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornification 8. Another part of my vision was another Angel c. implying a further revelation to me Whether it signifie also another sort of Preachers on Earth and who as some say the Albigenses and Waldenses or Luther Zuinglius or Illyricas and his century writers let them tell that know Babylon is here described and more fully after to be that great City that drew all nations unto Idolatry whether this were Rome as Heathen or Rome as Papal or Rome as containing both see my Advertisement 9. And the third angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead or in his hand 10. The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb 9 10. Those that partake of the sins of Idolatrous Babylon or Rome shall partake of her plagues and the Judgment that overthroweth her shall extend to all her companions in Idolatry and also the punishment in the life to come And Christ and his Angels will execute and behold it as just and good Some to save their charity say that damnation is not denounced to all that only have the Name of the beast or the Number but only to them that receive his Mark as his slaves and worship him and his Image But I think receiving his Name and its Number is included in receiving the Mark. But all my be pardoned to the penitent believers Whether this Angel be Luther Chemnitius Whittaker and such others I leave to the proof of the affirmers It s enough to me that this additional revelation and punishment is notified to John as by another Angel Though many think that only temporal punishment is here meant doubtless the same sin deserveth more 11. And the smoak of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the mark of his name 11. Though temporal calamity be here included this seems plainly to mean Hell And the Mark of his Name is here made equal to His Mark verse 9. O the restless misery that is prepared for the impenitent 12. Here is the patience of the saints here are they that keep the commandments of God and the faith of Jesus 12. This misery of impenitent Idolaters and Enemies of Christ will shew the World how wise and happy the Saints were that by patient suffering did overcome and kept to the end the Commands of God and the Faith of Jesus Faith Obedience and Patience are all necessary to Salvation 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them 13. Though it be always happy to be at Rest with Christ the sufferings of those times will be so great as will make it seem a sesonable blessedness to go to that Rest where they shall no more labour or suffer but receive the fruit of their labours and work performed for Christ on Earth Some make this to be but a promise of after-freedom from Persecution here The Text proveth a Blessedness for separated Souls before the Resurrection For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth signifieth from this time forward The Socinians therefore abuse the Text that make the Blessedness to be but Resting in a state of death till the Resurrection For life with God's service and acceptance in a time of Persecution is a
take on them to know more 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glass 21. If there shall be any state on this side eternity which answereth this glorious representation how much more will the perfected glorious triumphant Church answer it 22. And I saw no temple therein for the Lord God Almighty and the Lamb are the temple of it 22. Some expound this of liberty to serve to God in every place as well as in Temples who yet would destroy them as conventiclers that do so But the Text seemeth to mean that this new Jerusalem is the perfect state which is above our instituted lower means God will be our All. 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 23. Prophetical Hyperbolies and Allegories may put as high terms as these for a state of meer reformation and Church prosperity But seeing that it must be a force and not an exposition which so restraineth it without proof we must believe that it hath a higher accomplishment 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth do bring their glory and honour into it 24. And those that shall be converted out of all nations of the Gentiles shall as well as Abraham and the Christian Jews lay up and find a treasure with Christ in the new Jerusalem Note They that expound this of the Thousand years Reign of raised Martyrs at Jerusalem and they that expound it of a peculiar Jewish Church there after the Jews Conversion say that the Nations round about shall not have the same Confirmation and Glory as the New Jerusalem but be liable to Tryals still Dr. Ham. who expounds it of the Churches prosperity after Constantine's Success giveth these Reasons 1. Because the New Jerusalem descendeth from Heaven Ans 1. So it may to Judgment and yet return to Heaven 2. Or rather the New Heaven and Earth shall be open as one An immortal Glory in the New Earth after the Resurrection may be the New Jerusalem 2 He argueth from Gal. 4.26 as if the Jerusalem above were only the Church Militant But that we deny 25. And the gates of it shall not be shut at all by day for there shall be no night there 26. And they shall bring the glory and honour of the nations into it 25 26. There shall be no danger of the entrance of Enemies or Traytors But all worldly glory and blessings by Saints referred to this end shall there be found in the transcendent perfect state 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambs book of life 27. Sure this proveth that it is somewhat better than the thousand years after Constantine that is here meant For alas how much abomination and deceit entred in that time what hatred false accusations worldliness pride cruelty and contention 2. Note None but Saints cleansed from gross sin will be found written in the Lambs Book of Life It is a vile slander on the Orthodox Doctrine of Election that we say the Elect may be saved how wickedly soever they live when we say that it is one Decree of God that electeth men to be holy obedient persevere and be saved CHAP. XXII 1. ANd he shewed me a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. 1. By this some understand Baptism that bindeth all to Purity Some the Gospel not muddied by Usurpers corrupt Canons And some the Spirit in greater measure And some the heavenly influence for illumination and life for ever All these in their seasons may be expected 2. In the midst of the street of it and of either side of the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and the leaves of the tree were for the healing of the nations 2. As in the prosperous Church militant everlasting life is open and given to all accepters by the Doctrine of the Apostles and continually represented and conferred in the Sacraments and by the Word the Spirit of Christ accompanying his Ordinances the Preaching of the Word is for the healing of the unbelievers and unconverted So in the New Jerusalem where the end of all his is attained the Glory is represented by the means that are past that brought them thither by which men were sanctified and the Nations healed the means being eminently though not formally in the attained end But the better the Church is on Earth the more it thus resembleth the New Jerusalem 3. And there shall be no more curse but the throne of God and of the Lamb shall be in it and his servants shall serve him 4. And they shall see his face and his name shall be in their foreheads 3 4. Thus it appeareth that the New Jerusalem is a state of Immortality by the Tree of Life and freedom from the Curse or all punishment for sin and the very Throne of God and Christ shall be visibly in it and they see God's face And though somewhat tending to all this be in the Church militant this seemeth a description of the Church triumphant 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever 5. There shall be no want of knowledge nor need of Ministers Teaching Scripture or such means For God will be to them above and instead of these and they shall reign for ever And what more can be hoped for by man Why should forced Expositions darken this 6. And he said unto me These sayings are faithful and true And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done 6. As Christ Matth. 24. told them of such devastations as that generation should see and yet adjoyneth the signs of the end of the World just so doth he by this Revelation shew John the Fall of Pagan Babylon and the Churches deliverance and yet shortly annex a thousand years after and then the end of the World All was to be shortly but not shortly equally with the first parts But it is not to be said that he almost past by the things that were shortly to be done and said almost all of the Papal Rome The certainty of the Revelation is the hope and joy of firm Believers 7. Behold I come quickly blessed is he that keepeth the sayings of the prophecy of this book 7. Think not that I delay my coming as slack of performing my Promise Some of this will be quickly done
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
of God and Holiness to the love of Carnal Interest and Pleasure and the true state of Spiritual life and Felicity consisteth in the love of God and Holiness and the Souls perfection 7. Because the carnal mind is enmity to God for it is not subject to the law of God neither indeed can be 7. Because the Carnal Unregenerate Mind having a predominant inclination to inferiour sensual interests and delights and a privation yea and enmity to things Spiritual and Holy hath thereby an enmity to the Holy Laws and Ways of God and consequently to God as Holy For it is not subject to the Law of God which is quite against their sinful life and inclination nor indeed can be while it so continueth there being a contrariety between their Inclinations and the Law of God 8. So then they that are in the flesh cannot please God 8. So that they that are Unregenerate and Carnal cannot please God while they are such because they cannot through the perverseness of their own Wills do the things that please him what legal restraint soever they be under 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his 9. But you are not in this Carnal state and under the dominion of the flesh if the Spirit of God do not only provoke you towards goodness but also dwell in you and possess you For it is a powerful Spirit and will overcome the Flesh But if any Man have not this indwelling illuminating quickening sanctifying Spirit he is not a true Christian and saved by Christ He may be baptised and deceive the Church and pass for a visible Member of it and so for a Christian among Men but Christ will not own him as a living Member to Justification and Salvation 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousness 10. And if Christ by his Spirit and Government be and rule in you the Body which hath still some inordinate sinful inclinations and backwardness to good shall die for sin but your Spirits being quickened by the Spirit of God unto Holiness and Justification are in a state of life begun and shall not die as the Body doth but live with Christ by whom they live 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that by this same Spirit of life and power raised up Christ from the dead as he hath begun to rise you from Spiritual death in sin and sanctifie both Soul and Body to himself will not only glorifie your Souls but also raise and save your Mortal Bodies by that same Almighty Spirit which raised Christ and sanctified you 12. Therefore brethren we are debtors not to the flesh to live after the flesh 13. For if ye live after the flesh ye shall die But if ye through the Spirit do mortifie the deeds of the body ye shall live 12 13. By all which you may see that it is not to the Flesh that we owe our chief respect care and obedience nor after the lusts of which we should live For it is this sinful fleshly life that causeth death and tendeth unto future misery But if by the Spirit you mortifie those fleshly lusts and deeds which Carnal Men obey and practise this begining of Spiritual Life will end in future life and happiness 14. For as many as are led by the Spirit of God they are the sons of God 14. For as many as are Principled and Ruled by Gods Spirit and Spiritual Law of Grace are Gods Children And God will not forsake lose or destroy his Spiritual Children 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we cry Abba Father 15. For the Spirit which you have now received is not that of a Slave which doth no good but for fear of Punishment and the meer Law without Grace could give no better but you have received the Spirit of Adoption which giveth you an inclination of dependance love and trust in God much like that which a Child hath by nature to his Father to the collation of which Child-like love trust and nature the wondrous revelation of Gods love in Christ and the free gifts of his Grace were Spiritually fitted 16. The Spirit it self beareth witness with our spirit that we are the children of God 16. And to have this Spirit of God dwelling in us and sanctifying us is a certain evidence or testimony in and with our own Spirits and Consciences that God doth specially love us and take us for his Children having set his special mark upon us For we could not love him as a Father and he not love us as his Children And this Spirit also helpeth our Consciences to discern and exercise this fealing Grace and to rejoyce therein 17. And if children then heirs heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may also be glorified together 17. And if this Seal of the Spirit prove us Sons it proveth us Heirs of the purchased Kingdom or Heavenly Inheritance for such are all the Sons of God Heirs of God and Co-heirs with Christ but so that there is a further condition of our possession even that we take up the cross and follow him submitting to be conformed to him in his sufferings if God call us to it that so by the same way we may come to be glorified together with him 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 18. For though we must suffer in this life with Christ and for his sake and by Gods Correction for our sins having in my reckoning compared them with the promised effects and end I fully resolve the case that they are not worthy to be compared with the Glory which in the Saints shall be shortly manifested nor should they stop any Man from entertaining the Doctrine of the Cross and pursuing his Celestial hopes 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God 19. For all the frame of Nature strongly tending to its own perfection and God annihillateth not the Natural or Sensitive Creatures though he dissolve the Composition they do as it were wait for their better state and deliverance from the Curse caused by Mans sins till the manifestation of the Glory of the Sons of God with whom and for whom they shall have their restauration as with Man they fell under the Curse 20. For the creature