Jesus Christ be with you My love be with you all in Christ Jesus Amen 23 24. The best Benediction I can give you is by praying That the Grace of our Lord Jesus Christ may be with you for that will render you holy and acceptable to God and save you from Evil and bring you to Glory I am sure my Love is with you all May your Loveliness so continue it Amen The Second Epistle of PAUL the Apostle to the CORINTHIANS CHAP. I. 1. PAul an apostle of Jesus Christ by the will of God and Timothy our brother unto the church of God which is at Corinth with all the saints which are in all Achaia 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ 1 2. When it is read to the Church at Corinth to whom it is specially directed to be communicated to others in Achaia by them 3. Blessed be God even the father of our Lord Jesus Christ the Father of mercies and the God of all comfort 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 3 4. By the same Reasons that comforted me and by the experience of his Mercies which giveth me a comforting frame of Mind 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 5. As I suffer more than others for Christ so I have proportionable comfort by Christ 6. And whether we be afflicted it is for your consolation and salvation which is effectual in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation 6. So great is the love of God to you that both our afflictions and our comforts are intended as means to your comfort that you may the easilier suffer as we do and hope for that comfort that we enjoy and that all may further your Salvation 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall ye be also of the consolation 7. Therefore I hope that suffering will not overthrow your Faith while you look for the same consolation 8. For we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life 8. I would have you know how great our sufferings were in Asia even beyond our own strength to bear them and such as put me in expectation of death 9. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead 9. But God brought me to this expectation of death that I might not trust to my present life but unto God alone and that as one that can raise the dead and give them a better life hereafter than that which they lay down for Christ 10. Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf 10 11. Who hath delivered us from so terrible a kind of Death and still doth deliver us and we hope will do till our Work be done But your Prayers must concur as the Means that God also may have all your Thanks 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you-wards 12. Note 1. That a Christian must have rejoicing not only in Christs Merits but in the Conscience of his own Sincerity 2. Sincerity is much in Simplicity and contrary to self-seeking fleshly Wisdom 3. It is Gods Grace that giveth this Sincerity 4. Where it is used in eminent Self-denial it may lawfully be gloried in against Dâ—tractors 13. For we write none other things unto you then what you read or acknowledge and I trust you shall acknowledge even to the end 13. For I willingly expose my self and Doctrine to your Trial I write but the same things which you have received and own and I hope will own even to the end 14. As also you have acknowledged us in part that we are your rejoycing even as ye also are ours in the day of the Lord Jesus 14. As I my self have been owned by you as your Comfort though I have some Accusers even as you are my Comfort when I render an Account of my Ministry to Christ 15. And in this confidence I was minded to come unto you before that you might have a second benefit 15. And in confidence of this our mutual Love I purposed to come to you for the increase of your Graces 16. And to pass by you into Macedonia and to come again out of Macedonia unto you and of you to be brought on my way toward Judea 16. When I carry the Contribution to Judea 17. When I therefore was thus minded did I use lightness or the things that I purpose do I purpose according to the flesh that with me there should be yea yea and nay nay 18. But as God is true our word toward you is not yea and nay 17 18. What I purposed was with submission to Gods Providence and Will Had any cause then to accuse me of Levity and Falshood in my Promises as if my Word were not to be credited I take God to witness that I spake my real Purpose in truth though I was hindred from Performance 19. For the son of God Jesus Christ who as preached among you by us even by me and Sylvanus and Timotheus was not yea and nay but in him was yea 20. For all the promises of God in him are Yea and in him Amen unto the glory of God by us 19 20. And more abusive is it hence to gather my Incredibility in preaching and the uncertainty of my Doctrine For Christ whom we preached is a certain Saviour and his Promises all sure and are sealed confirmed and proved to Gods Glory in the Power of our Ministry 21. Now he which stablisheth us with you in Christ and hath anointed us is God 22. Who hath also sealed us and given the earnest of the spirit in our hearts 21 22. And it is God himself who stablisheth both us and you in Christ and hath anointed and sealed us and given us the Earnest of his Spirit which is his Pledge and our Security 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth 23. I do by Oath call God himself to witness that my not coming yet to you was not out of any such Falshood Levity or Self-respect as my Accusers intimate
these are the Sins for which Gods Wrath cometh on the Unbelievers and therefore will do so on all the Disobedient that live in them Therefore be not you Partakers in the Sin if you would not partake also of the Punishment 8. For ye were sometimes darkness but now are ye light in the Lord walk as children of light 8. For you were in darkness formerly your selves but Christ hath brought you into the light of saving Knowledge Live then as in the Light according to the Gospel and Spirit of Christ and do that of which you need not be ashamed 9 10. For the fruit of the Spirit is in all goodness and righteousness and truth proving what is acceptable unto the Lord. 9 10. For Christ ruleth all true Christians by his Spirit of Illumination and Sanctification and the Fruits of that Spirit and Light are Goodness Love and Kindness Righteousness Truth and Faithfulness trying and chusing what is pleasing to the Lord. 11. And have no fellowship with the unfruitful works of darkness but rather reprove them 11. Communicate not with these Heathens and Hereticks Works of Darkness and fleshly Lusts but rather do your best to save Men from them by reproof 12. For it is a shame even to speak of those things which are done of them in secret 12. For their secret Filthiness which cannot bear the Light is such as Modesty is loth to name 13. But all things that are reproved are made manifest by the light for whatsoever doth make manifest is light 13. But all things when the Light discovereth them are manifest and if approvable need not fear it for the Doctrine and Spirit of Christ are a manifesting Light 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light 14. Which is the sense of Isa 60.1 which calleth the People that slept in Darkness to awake that the Lord may shine upon them which Christ now doth to true Believers 15. See then that ye walk circumspectly not as fools but as wise 16. Redeeming the time because the days are evil 15 16. See then that you live not carelesly but with watchfulness and accurate circumspection not as Fools that see not or mind not their danger but as Wise Men that look on every side and are careful to avoid all sorts of Evil And therefore take hold of the present Opportunity and use well the Light of the Gospel while you have it for the World is round about you full of Snares and Dangers which without wise Circumspection cannot be avoided 17. Wherefore be ye not unwise but understanding what the will of the Lord is 17. Wherefore let not Ignorance and Folly prepare you for Deceit but labour to be well acquainted with the Will of God concerning your Duty 18. And be not drunk with wine wherein is excess but be filled with the Spirit 19. Speaking to your selves in psalms and hymns and spiritual songs singing and making melody in your heart to the Lord 18 19. And do not like Heathens and sensual Libertines think that the exhileration of excess of Wine which causeth Sottishness and Lust is either lawful or suitable to Devotion but be you exhilerated by the Spirit of God whose Grace you must excite and exercise by Psalms and Hymns of Praise to God and Spiritual Songs which you must use in holy manner to the Lord with the inward Melody of the Heart Note 1. That Paul here leaveth it to Christian Wisdom whether we shall use David's Psalms for others more fitted to Gospel Times and Worship 2. That hence it is evident that it is lawful to use some Forms of Worship invented and imposed by Man For Hymns and Songs cannot be used without Invention And the Church or many cannot join in them unless some one lead and impose them on the rest It would be mad Work for a Congregation to sing extemporate Songs and every one a several one of his own And if Prayer and Praise in Metre may be invented and imposed the same Reasons will hold as to Prose when Uniformity is needful as in Baptism c. 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ 20. Chearfully thanking God continually on all occasions for all his Mercies which are found in all things that he doth offering this to the Father in the Name of Christ Note That Psalms and Thanksgiving to God through Christ must be the most constant Part of Christian Worship 21. Submitting your selves one to another in the fear of God 21. And let Gods Command move you to be yielding and submissive and not stout and staff towards one another but especially to your Superiours but so as to fear and obey God before Men. 22 23. Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the church and he is the Saviour of the body 22 23. Let Wives shew their Subjection to Christ by submitting to their Husbands as by his Command For the Husband is under Christ the Head or Ruler of the Wife to govern her in Love and protect her as Christ is the Supreme Head and Ruler of the Church and the Saviour of it as his Body 24. Therefore as the church is subject unto Christ so let the wives be to their own husbands in every thing 24. Therefore as the Church is in all things to be subject to Christ so must the Wives be to their Husbands in all things belonging to that Relation under Christ 25. Husbands love your wives even as Christ also loved the church and gave himself for it 26. That he might sanctifie and cleanse it with the washing of water by the word 25 26. Husbands imitate Christ in loving your Wives as Christ did his Church for which in a special sense he gave himself by death that he might sanctifie it to God and cleanse it from Sin by washing away their Guilt and Filth signified and sealed in Baptism and by the Promises and Preaching of his Word 27. That he might present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish 27. That he may prepare it for the great Marriage-day and then present it to himself cleansed and beautified without Sin Guilt or Blemish but perfect in Holiness and glorious 28. So ought men to love their wives as their own bodies he that loveth his wife loveth himself 28. As Eve was taken out of Adam so the Union between Husband and Wâ—fe is so near that Men should love their Wives in a sort as their own Bodies and to love a Wife should be as the loving of our selves 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the church 29. And as Nature causeth all Men to love nourish and cherish their own
Extremities even at Death and to Eternity of Blessedness seeing he ever liveth by his Intercession to finish his saving Work for all that come by him to God◠Friends dye and all Worldly Helps may fail but Christ will never dye 26. For such an high priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens 26. For our Condition required such an High Priest who is holy free from doing ill or suffering any more from any Enemies clean from all sin of his own and is separated from the Condition of sinful Man that dwells on Earth 27. Who needeth not daily as those high priests to offer up sacrifice first for his own sin and then for the peoples for this he did once when he offered up himself 27. Who had no sin of his own as the High Priests had and therefore for his own sin he needed not to offer any Sacrifice though he did it to perfect his undertaken Work for us Nor needed he offer often for the sins of the people for his once offering up himself was a sufficient Expiatory Sacrifice 28. For the law maketh men high priests which have infirmity but the word of the oath which was since the law maketh the Son who is consecrated for evermore 28. For the Law had none to make High Priests of but mortal Sinners but the Word of the Oath Psal 110. which was since the making of the Law maketh the Son of God High Priest who is holy sinless immortal and consecrated to an everlasting Priesthood CHAP. VIII 1. NOw of the things which we have spoken this is the sum we have such an high priest who is set on the right hand of the throne of the majesty in the heavens 2. A minister of the sanctuary and of the true tabernacle which the Lord pitched and not man 1. The sum of all that 's said is this We have such an High Priest who is advanced to the highest honour and power in Glory called God's Throne of Majesty in the Heavens As Man a Minister indeed or the prime Administrator but it is of the true and heavenly Sanctuary and Tabernacle not like that which was made by Man but which the Lord hath made for the glorifying of himself in his glorified Saints with Christ where we shall in presence worship him for ever 3. For every high priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat to offer 3. And he were no High Priest if he had nothing as Gift or Sacrifice to offer 4. For if he were on earth he should not be a priest seeing that there are priests that offer gifts according to the law 4. And if he were on Earth he should not be a Priest according to the Law because there are such already and it was entailed on the Line of Aaron And Christ's Sacrifice when he was on Earth was not according to the Law but supralegal 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount 5. And the Levitical Priesthood on Earth was made to perform those Administrations which are but shadows of the heavenly things having some notifying and instructing resemblance to them as figurative which God darkly intimated to Moses when he charged him to make the Tabernacle in the Wilderness according to the pattern which he had seen in the Mount So that the earthly Tabernacle and Worship is but a figure or shadow of the Heavenly 6. But now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises 6. But Christ's Priestly Ministry is more excellent as he is the Mediator of a better Covenant than the meer Law of Moses was Though the Promise that went before and with the Law was an obscure Gospel It is better as having better Promises even clearer and fuller and more confirmed by God's Oath and Seal and Earnest It hath Promises of fuller Pardon greater Grace and Priviledges and surer and greater Glory Note That both the Mosaical and the Christian are named in Scripture both a Law and a Covenant for they have the same parts viz. Precepts Promises and Threats and Obedience must be consented to As proposed by God with his Antecedent Mercy it is a Law and a proposed Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As consented to by Man it is a Law accepted by Subjects and a mutual Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius his Preface to Annotations on the New Testament of the Names 7. For if that first covenant had been faultless then should no place have been sought for the second 7. For if the first Covenant had been perfect God would not have made the second better Note 1. That it is not sinful Faultiness but such Imperfection as the beginnings of Art and Nature have compared with the Perfection that is here meant 2. It is not here called the First Covenant as if no other had gone before it for there was a former with Adam Noah Abraham but as it is the first of these two And it was a Covenant of Peculiarity distinct from the common one and the Promise 8. For finding fault with them he saith Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. 8 9. For he intimateth the defect of the Mosaical Covenant when he saith Behold the days come c. I will make with them a new Covenant of greater and surer Mercy for the former they quickly forsook and I forsook them 10. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people 10. But this is my new Covenant which I will make with all Abraham's believing Seed I will sanctifie them by my Spirit and thereby give them a saving knowledge and love of all my necessary Laws and their Duties as if they were written in their minds and hearts and I will be to them a God which is their All and will love and cherish them as my peculiar people Note That this Promise is not made to Israel as a peculiar political Body for their Policy was to be dissolved but as a part of the Catholick Church which are Abraham's believing Seed 2. Therefore it being supposed that it is to Believers
way to death and misery 2. Converting the erroneous sinner is the way to save him 3. One man may be said to save another much more a man himself by converting him without derogating from Christs Salvation but in subordination to it 4. Therefore all Christians but specially Ministers should be diligent and skilful to convert erroneous sinners and the erroneous patient and thankful for their help Note If it be the Gnosticks as Dr. H. saith that James here and Paul in his Epistles so greatly warn the Christians against alas too great a part of the Church Governours Bishops and their Clergys abroad on Earth seem turned very like these by him described Gnosticks 1. In being for Worldly interest Wealth and Pleasure 2. In being for Ceremonies 3. In joining with the Vngodly Enemies of Piety 4. In being Latitudinarians or Licentious against strictness and tenderness of Conscience and Adiaphorists in things not Adiaphorous 5. In being Persecutors And if base underling Gnosticks or Nicolaitans could so trouble the Churches then what a case must those Countrys be in where they are got into the Episcopal Chair and claim the Keys of the Kingdom of Heaven to execute their Pride and Lusts over Princes and People of all sorts sure Borborites or Gnosticks are not the less such nor the less dangerous for being called Bishops and having Power Wealth and Interest The First Epistle General of the Apostle PETER CHAP. I. 1. PEter an apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ grace unto you and peace be multiplied 1. Peter an Apostle not called the Universal Bishop or Head or Governour of the Church to the dispersed Jews through Pontus c. chosen by grace out of that unbelieving forlorn Nation according to Gods fore-knowledge and unsearchable Counsel to Sanctification by the Holy Ghost and to Obedience and to a State of Reconciliation and Justification by the Merit of the Blood of Christ applied Grace and Peace multiplied to you is my Prayer and Benediction 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead 3. Bâ—essed be God the Father of our Lord Jesus Christ who out of his abundant mercy for the manifestation and Glory of it hath regenerated us to a living hope even a hope of Glorious Life procured notified and secured to us by the Resurrection of Christ from the dead 4. To an inheritance inccorruptible and undefiled that fadeth not away reserved in heaven for you 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time 4 5. Not to such a corruptible defiled fading Inheritance as Earth is to its lovers but to an Inheritance incorruptible undefiled and holy never fading reserved by the Divine Love and Decree and by the Possession Intercession and Promise of Christ for you who are true Believers and are kept by the power oâ— God through that Faith which he hath given you and you keep and exercise to Salvation which ere long will be gloriously revealed to your sight and possession the last time being not far off Note It is revealed already in the Gospel and wil be fully revealed to separated Souls But the full glorious revelation is when the whole Church is consummated 6. Wherein ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations 6. In the belief and hope of this glorious Inheritance you now live in great joy though for a little time when God seeth it needful for your good he let out upon you those trying sufferings which are heavy and grievous to the flesh 7. That the trial of your faith being much more precious than of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ 7. For as your Faith is a preciouser thing than gold and refined gold is the most precious gold so tryed Faith is the most precious Faith and the tryal of it a greater work than the trying and refining of gold by fire that so it may be found at the coming of Christ a qualification meet for your own praise honour and glory and in you also unto Christ's 8. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory 8. Whom though you never saw in the flesh as we did that followed him yet you truly love and honour And though now you see him not in his glory nor his coming yet your effectual Faith doth so far serve instead of seeing him that you rejoyce by it with unspeakable triumphant joy in hope of that which you shall see 9. Receiving the end of your faith even the salvation of your souls 9. And shall shortly receive that great Salvation for which you have believed 10. Of which salvation the prophets have enquired and searched diligently who prophesied of the grace that should come unto you 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow 10 11. Of this great Salvation and Kingdom of Christ Incarnate which is dated from his Resurrection and perfected at his next coming many Prophets foretold in their manner and degree and they enquired and diligently searched more explicitely to have known it and the time when it should be when the Spirit in them foretold that the Messiah must suffer and in general that glorious things should follow 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the holy Ghost sent down from heaven which things the angels desire to look into 12. And it was revealed to them that it was not to come to pass in their days and that it was not they but we that should see the Messiah and his special Kingdom and the things which since his Resurrection are now preached to you by us his Ministers with the Seal of the Holy Spirit sent down in a special abundance from Heaven to be the Witness of Christ and the Sanctifier of Souls a mystery so great and of so excellent importance that the Angels think it worthy their search 13. Wherefore gird up the loins of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ 13. Wherefore as runners gird their cloaths to them that they trouble them not do you fortifie your minds
into some sins that are to be punished with Bodily Death or â—hame Magistrates must put to death Murderers and other capital Offenders and when Magistrates do it not God will oft times do it without them himself as he did on Ananias and Sapphira and others In this case if one be to be executed by Justice or be under God's Justice that will put him to death you may pray for his Soul but you must not pray for his Life though he repent because it is against God's Law and the common Good And if you should pray for the Recovery of such a man in Sickness God hath not promised you to recover him No nor any of his own Children when their dying time is come 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not 18. We know that all that are born of God hate sin and overcome it in the course of their lives and live in no reigning sin which is predominant but only hated infirmities which consist with sincere predominant Faith Obedience and Repentance nor have any sin at all so far as they have the Divine Nature but they watchfully keep themselves from the prevalence of Satan's snares 19. And we know that we are of God and the whole world lieth in wickedness 19. And though Christ's Flocks here be less than the World we see by experience that we are of God guided by his Spirit obeying his Laws pleasing his Will living to him and hoping for his Glory and that the unconverted World is wholly set on wickedness and mischief so notorious is the difference between the faithful and the ungodly World which foretells the future difference 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life 20. In a word by all aforesaid we are certain of the truth of our Religion We are sure that the Son of God is come and Christ is he and by his Doctrine and Spirit hath enlightned us to know the true and only God and his Will and we are by faith and the Spirit planted into him who is the Truth even into Jesus Christ So that we are sure it is the true God that we believe and serve and the Gift and Title to Eternal Life that by Christ we do receive 21. Little children keep your selves from idols Amen 21. I speak to you in love as if you were my own Children but with care of you as to your weakness and what temptations the Idolatrous World assaults you with As Christ hath called you out of the World from Idolatry which you have renounced as you love God and your Saviour and your Souls hold close to Christ and return not to Idols nor partake of their Sacrifices nor seem to own them by Idolatrous Communion Amen The Second Epistle of JOHN the Apostle 't is most commonly thought but not certain 1. THe elder unto the elect lady and her children whom I love in the truth and not I only but also all they that have known the truth 2. For the truth's sake which dwelleth in us and shall be with us for ever 1 2. Note It seems this was some choice Woman that was a great support and helper to the Christians and eminent in Piety and stedfastness in the Faith Though some few groundlesly think that it was some Church that he calleth Lady 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love 3. Grace Mercy and Peace from God the Father and Christ the Son are the true unvaluable Blessings I wish you to confirm you in the two great parts of Religion Truth and Love 4. I rejoyced greatly that I found of thy children walking in truth as we have received a commandment from the Father 4. I greatly rejoyced that I found thy Children both holding fast the Christian Truth and living in the practice of it as the Father commanded us to preach and do 5. And now I beseech thee lady not as though I wrote a new commandment unto thee but that which we had from the beginning that we love one another 5. The sum of my writing to thee is not any Novelty but the old great Law of Christ Be sure that we keep up true Christian Love which Satan is an Enemy to 6. And this is love that we walk after his commandments This is the commandment that as ye have heard from the beginning ye should walk in it 6. And the Love in which we all must live is our Union and Concord in keeping his Commandments even the same Gospel which from the beginning was committed to us For both new and false Doctrines and a sinful life do break the Union and Peace of Christians 7. For many deceivers are entred into the world who confess not that Jesus Christ is come in the flesh This is deceiver and an antichrist 7 For there are many Hereticks now come to that deceiving pass that they deny Christ himself either his Godhead or Manhood or Office or Work yea his Incarnation as if his Body were but a Fantasm These are Deceivers and Antichrists 8. Look to your selves that we lose not those things which we have wrought but that we receive a full reward 8. Look to your selves with watchful care that no temptation draw you to back-slâ—de and you lose all your former belief and labour nor we our ministerial labour on you but hold on that you and we may attain that full Reward that we seek 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ he hath both the Father and the Son 9. As it was by the Doctrine of Christ that you were brought into your blessed Knowledge and Relation to the Father and the Son so if you fall from that Doctrine you will fall from God himself to whom by Christ you are reconciled But if you abide in Christ's Doctrine you will continue your Relation to the Father and the Son 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed 11. For he that biddeth him God speed is partaker of his evil deeds 10 11. As for those Hereticks and Apostates that deny the Gospel or any Essential Part of Christianity shew them no encouraging Countenance Familiarity or Communion otherwise you will be guilty as Partners in their sin 12. Having many things to write unto you I would not write with paper and ink but I trust to come unto you and speak face to face that our joy may be full 13. The children of thy elect sister greet thee Amen 12 13. Note 1. Presence maketh
faith when it is known to be Gods will and word 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word 38. Amen Let thy word come to pass They are the expression of Maries faith and hope 38. And the angel departed from her 39. And Mary arose in those days and went into the hill countrey with hast into a city of Judea 40. And entered into the house of Zacharias and saluted Elizabeth 38 39 40. The Angels words made her go see how it was with Elizabeth 41. And it came to pass that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb 43. And whence is this to me that the mother of my Lord should come to me 44. For lo assoon as the voice of thy salutation sounded in mine ears the babe leaped in my womb for joy 45. And blessed is she that believed for there shall be a performance of those things which were told her from the Lord. 41 42 43 44 45. The Holy-Ghost filled her to speak out these word prophetically c. 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoyced in God my Saviour 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed 46 47 48. Mary also filled with the Spirit speaks these words of praise to God My Soul c. 48. He hath raised me highest who was one of the lowest 49. For he that is mighty hath done to me great things and holy is his name 50. And his mercy is on them that fear him from generation to generation 49 50. Mercy to all that fear God and their posterity is the great name or notification of the most Holy God to man 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts 52. He hath put down the mighty from their seats and exalted them of low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away 51 52 33. He hath shewed that it is he that is Almighty by scattering the proud in their own vain imaginations And by casting down the high and exalting the low And by satisfying the needy and bringing the prosperous to distress 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers and to Abraham and to his seed for ever 54 55. The promises which he made to Abraham and his seed he is now performing in their proper sense for the saving of all the believing seed The mercy which promised it is now performing it 56. And Mary abode with her about three months and returned to her own house 56. Note It was many months between Maries espousal to Joseph and their marriage 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her and they rejoyced with her 57 58. In giving a son to one so old 59. And it came to pass that on the eighth day they came to circumcise the child and they called him Zacharias after the name of his father 60. And his mother answered and said Not so but he shall be called John 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signs to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvelled all 59 60 61 62. Note They would have the name keep the memorial of Ancestors 63. By signs 64. And his mouth was opened immediately and his tongue loosed and he spake and praised God 65. And fear came on all that dwelt round about them and all these sayings were noised abroad thoroughout all the hill-countrey of Judea 66. And all they that had heard them laid them up in their hearts saying What manner of Child shall this be And the hand of the Lord was with him 64 65 66. It raised in all the Countrey great expectations what this Child would prove And God did extraordinarily bless him 67. And his father Zacharias was filled with the Holy Ghost and prophesied saying 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people 69. And hath raised up an horn of salvatition for us in the house of his servant David 70. As he spake by the mouth of his holy prophets which have been since the world began 71. That we should be saved from our enemies and from the hand of all that hate us 67 68 69 70 71. Spake by inspiration Note Christ was prophecyed of from the beginning of the World after Adams Fall N. Tho Gods Spirit in him understood just what manner of Saviour Christ would be and what sort of deliverance from enemies he would bring by the destruction of the Jews and calling the Gentiles we know not that Zachary Elizabeth and Mary understood this while they thus prophecyed 72. To perform the mercy promised to our fathers and to remember his holy covenant 73. The oath which he sware to our father Abraham 74. That he would grant unto us that we being delivered our of the hands of our enemies might serve him without fear 75. In holyness and righteousness before him all the days of our life 72 73 74 75. That the Messiah delivering us from all our enemies spiritual and corporal we may serve him in safety not terrified by them Note Holiness and Righteousness are the sum of Gods acceptable service Note The chief benefit of deliverance from cruel enemies is that we freely and peaceably serve God 76. And thou child shalt be called the prophet of the Highest for thou shalt go before the face of the Lord to prepare his ways 77. To give knowledge of salvation unto his people by the remission of their sins 76 77. Thou shalt be a Prophet of God to go before Christ to prepare men to receive him by calling them to repentance proclaiming that a Saviour is come to save his people by pardoning their sins 78. Through the tender mercy of our God whereby the day-spring from on high hath visited us 79. To give light to them that sit in darkness and in the shadow of death to guide our feet into the way of peace 78 79. The tender mercy of God having given us from Heaven the sum of heavenly Light to visit us 79. even to them that lived in the darkness of sin and misery and to guide us into the way of life and happiness 80. And the child grew and waxed strong in spirit and was in the desarts till the day of
They stop not in sluggish wishes but arise and go to God 2. God is readier to meet and receive sinners than they are to return to him 3. He surprizeth returning sinners with kindness and embraces them who expected frowns and wrath and useth them not after their desert 4. Though necessity and self-love begin conversion God's Love meeteth such and perfecteth it 5. God is reconcileable to the sinner by his goodness though not to his sin 21. And the son said unto him Father I have sinned against heaven and in thy sight and am no more worthy to be called thy son 21. Note Our own humble and penitent confessions must go before God's forgiveness and entertainment 22. But the father said to his servants Bring forth the best robe and put it on â—â—m and put a ring on his hand and shoes on his feet 22. Note God findeth sinners in shameful rags and misery but clotheth them as his Children with righteousness and holiness 23. And bring hither the fatted calf and kill it and let us eat and be merry 23. Let us feast and rejoyce for the return of a Prodigal Son 24. For this my son was dead and is alive again he was lost and is found And they began to be merry 24. Note The state of â—â—n is a lost condition and a converted sinner is found and recovered it is a dead condition and conversion is a reviving It giveth the life of Grace in order to the life of Glory God speaketh of himself as rejoycing in a sinners conversion How little cause then have such to doubt whether God will receive them Q. How is God called a Father to wicked Prodigals Ans As his Nature is Love it self and as he made man's Nature capable of happiness and as he hath conditionally pardoned all through Christ 25. Now his elder son was in the field and as he came and drew nigh to the house he heard musick and dancing 26. And he called one of the servants and asked what these things meant 27. And he said unto him Thy brother is come and thy father hath killed the fatted calf because he hath received him safe and sound 25 26 27. Thy Father hath received him with joy 28. And he was angry and would not go in therefore came his father out and intreated him 28 He envyed his Brother's Entertainment and was offended with his Father's Love and Mercy Note 1. The elder Brother is the Jew who not only in his unbelief despiseth the Gentiles but when converted to Christ is hardly brought to communion with the Gentiles And also all that have from their childhood served God and are ready to grudge at the Entertainment of wicked men-converted Note 2. There is in the best of us though we need God's mercy our selves a disposition to envy his Grace to others Note 3. God is put to bear with the faults of his Children and in mercy to stoop to them in their envy and quarrelsomness with others Note 4. There is a sinful esteem of their own goodness that inclineth God's own Servants even to withdraw and separate from his House because he entertaineth returning Prodigals Thus God is put to bear with all 29. And he answering said to his father Lo these many years do I serve thee neither transgressed I at any time thy commandment and yet thou never gavest me a kid that I might make merry with my friends 29. Note We be apt to overvalue our own service oâ— God and to undervalue his Mercy 30. But assoon as this thy son was come which hath devoured thy living with harlots thou hast killed for him the fatted calf 30. Note 1. Even good men are apt to grudge at God's Mercy to sinners and would not have him so gracious to them as he is and they are not so ready to forgive it but upbraid others with sin which God doth not upbraid them with who hateth it more than we can do 2. Were we in the hands of our best Brethren we should speed worse than in God's hands 31. And he said unto him Son thou art ever with me and all that I have is thine 31. N. 1. Obedient Children are always with God and in his favour 2. What great happiness doth it signifie to say All that I have is thine that is all that thou art fit for and that is fit for thee 3. God giveth suddener Joy oft-times to returning Prodigals than to his Children that have been true to him from their youth 4. Yet the constant safety happiness and peace of those long obedient Children is a greater blessing and good than those sudden Joys of converted sinners 32. It was meet that we should make merry and be glad for this thy brother was dead and is alive again and was lost and is found 32. Note God is pleased to reason his forward Children out of their envious self-esteeming censorious separating quarrelsom distempers and not to let them go and take them at the worst He that will pardon the wicked life of a penitent Prodigal will not rigorously despise a froward wrangling Child And Rulers and Pastors that learn of God will do so too and not as Satans Ministers abhor the faithful and aggravate their infirmities and cast them out of the Church while they connive at the ungodly and encourage them This Parable is very instructive to bad and good and very comfortable to the truly penitent and converted And speaketh God's Mercy to the Gentiles against the froward self-esteeming Christian Jews CHAP. XVI 1. ANd he said also unto his disciples There was a certain rich man which had a steward and the same was accused unto him that he had wasted his goods 2. And he called him and said unto him How is it that I hear this of thee give an account of thy stewardship for thou mayest be no longer steward 1 2. Note We are all God's Stewards our time and blessings are his goods of which we must shortly give account and shall here be no longer Stewards 3. Then the steward said within himself What shall I do for my lord taketh away from me the stewardship I cannot dig to beg I am ashamed 3. Note 1. Nature teacheth all men in danger and misery to save themselves and study which way they may escape and be provided for 2. There is somewhat for our selves to do for our own welfare 3. We must think first what is not to be trusted to and what way we must not take before we think what way to trust and take to I cannot dig c. We cannot save our selves and the World cannot save us therefore to trust to these we are sure will deceive us and is not the way 4. I am resolved what to do that when I am put out of the stewardship they may receive me into their houses 4. I will make me Friends that will receive me when I am cast off Note 1 When we are sure no other way will save us and have found the
Nations are joyned in happiness or misery hereafter as rewarded in the relations in which they did good or evil 24. And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame 24. Note 1. The Parable speaketh metaphorically of Souls as if they had Tongues which signified no more than they have a torment suitable to their kind 2. Voluptuous rich men would shorrly beg even for a very little and that of those whom they here despised if they could help them 3. By flame is meant a means of torment 25. But Abraham said Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 25. Thou hadst that which thou didst chuse Thou didst prefer fleshly pleasure before the hopes of Heaven and thou hast had them And Lazarus submitted to sufferings on Earth for the hopes of Heaven which he preferred and he hath now his choice Note 1. God doth not damn any man for his being rich but for being sensual and preferring self-pleasing before his Salvation Nor doth he save any for having suffered in this World but for preferring God and Heaven before prosperity and ease and for suffering to attain Salvation 2. The next life will set all straight and tell us who made the wisest choice and were indeed the happy men 26. And besides all this between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 26. Heaven and Hell may have some knowledge of each others case but no access for converse Damnation is a remediless state The damned may wish for ease and help and mercy but shall have none 27. Then he said I pray thee therefore father that thou wouldest send him to my fathers house 28. For I have five brethren that he may testifie unto them lest they also come into this place of torment 27. O send him to my Brethren on Earth to tell them what I suffer and why that they may not come hither who are yet recoverable and in a state of hope though my case be desperate Note Whether the damned retain any love to and care of their Brethren on Earth or whether this be spoken only to explain their condition here is uncertain 29. Abraham saith unto him They have Moses and the Prophets let them hear them 29. The God of Wisdom and Power hath determined of the way and means of converting men which is by his Word and Ministers and not by Messengers from the Dead If they will be saved it must be by God's appointed Means and not any other 30. And he said Nay Father Abraham but if one went unto them from the dead they will repent 30. Sure such an Apparition would convince them and affright them to Repentance 31. And he said unto him If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead 31. If it were so God will not change his way of Salvation to persuade wilful sensual sinners But it is not so for God's Word and Ministers are a more suitable means of converting sinners than a man would be from the dead God will bless his own Means And affrighting men will not renew their Natures and kindle in them a Love to God and Holiness And how little should we know whether one from the Dead were a Devil or a credible Messenger and whether he said true or false Should he dwell with us as long as Ministers do men would again despise and persecute him Should he come but once it would not equal the daily sollicitations of God's Ministers Will one from the Dead heal all Diseases with a word and raise the Dead and send down the Holy Ghost on all the Faithful and give such proof of his Truth as the Prophets and Christ and the Apostles have done Will his words have more Light and Power than God's Word hath Or would not your fleshly Brethren accuse him of scandalizing and slandering the Soul of their noble deceased Brother for telling them he is in Hell and persecute him if he were within their power Note Christians remember with thankfulness that you have a far better means for your Salvation than one from the Dead would be and use it accordingly CHAP. XVII 1. THen said he unto his disciples It is impossible but that offences will come but wo unto him through whom they come 2. It were better for him that a milstone were hanged about his neck and he cast into the sea than that he should offend one of these little ones 1 2. It is a thing that will certainly come to pass and must be expected that divers hinderances and oppositions will meet men to keep them from Faith and Holiness and that by divers sorts of persons But the sin of such hinderers is heinous tending to oppose the Gospel of Salvation and to damn Souls and woe to them that by their malignity do thus serve Satan against Christ 2. They may blindly flatter themselves by malice or false reasoning or worldly interest but their case is more miserable than if they were drowned in the depth oâ— the Sea 3. Take heed to your selves If thy brother trespass against thee rebuke him and if he repent forgive him 4. And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him 3 4. Take heed that you hinder not any man in the matters of his Salvation by persuasion example or persecution But if any man offend you by sin or injury reprove him and if he repent forgive him Note 1. The meaning is not that the mock-repentance of one that will seven times a day commit gross sins or injury and say I repent when it is notorious that he doth not should be forgiven for an hypocritical word But that True Repentance should be accepted how oft soever men offend Qu. Must we not forgive men unless they confess and repent Ans There are several degrees of forgiveness 1. We must so far forgive the impenitent as to love them as men and desire and endeavour their good without revenge 2. But we must forgive none but the penitent so far as to take them into the special Love which belongeth to Christian Friends But then it supposeth that the fault be gross sin and not an injury by tolerable Errour which he is not convinced of nor can be 5. And the apostles said unto the Lord Increase our faith 5. Seeing it is by Faith that we must do Miracles and must be saved Give us more Faith 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by
again For so they consulted to do by another Lazarus whom Christ raised But where are these Judges and Gentlemen now CHAP. VII THen said the high Priest Are these thing so 1. The Arch-Priest is the Arch-malignant and with seeming Gravity doth but enquire after Sin 2. And he said Men brethren and Fathers heraken The God of glory appeared unto our Father Abraham when he was in Mesopotamia before he dwelt in Charran 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee 2 3. Obey me in forsaking thy Idolatrous Country and go to another which I will direct thee to 4. Then came he out of the land of the Caldeans and dwelt in Charran and from thence when his Father was dead he removed him into this land wherein ye now dwell 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them â—vil four hundred years 7. And the nation to whom they shall be in bondage will I Judge said God and after that shall they come forth and serve me in this place 4 c. Note Obedience to God must be performed by the hope of what he promiseth though it be many hundred years after and not only for present Possession 2. The four years began at the Birth of Isaak and not at the going into Egypt 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs 9. And the Patriarchs moved with envie sold Joseph into Egypt but God was with him 10. And delivered him out of all his affictions and gave him favour and wisdom in the sight of Pharaoh King of Egypt and he made him Governour over Egypt and all his house 8. N. This History Stephen reciteth to convince them of the greatness of their forefathers sin and theirs in still hardening their hearts against Gods Mercies 11. Now there came a dearth over all the land of Egypt and Canaan and great affliction and our Fathers found no sustenance 12. But when Jacob heard that there was corn in Egypt he sent out our Fathers first 13. And at the second time Joseph was made known to his brethren and Josephs kindred was made known unto Pharaoh 14. Then sent Joseph and called his Father Jacob to him and all his kindred threescore and fifteen souls 15. So Jacob went down into Egypt and died he and our Fathers 14. Gen 46 27. Saith they were but seventy some say that Stephen includeth some born in Egypt with Joseph and his sons and sons sons Others say that the Septuagint which Stephen followed hath a mistaken word which causeth the difference 16. And were carried over into Sichem and laid in the Sepulchre that Abraham bought for a sum of mony of the sons of Emor the Father of Sichem 16. Some difference from the Hebrew History here raiseth difficulty The truth seemeth to be Jacob was carried and buried in the Field of Macpelah bought by Abraham of Ephron the son of Zoar or of the Sons of Heth Gen. 23.8 and 49.32 But Josephs bones were carried from Egypt to Sichem Jos 24.31 32. and buried in the Field bought by Jacob of the Sons of Hemor and in which place his brethren were buried is uncertain 17. But when the time of the promise drew nigh which God had sworn to Abraham the People grew and multiplied in Egypt 18. Till another King arose which knew not Joseph 19. The same dealt subtilly with our kindred and evil entreated our Fathers so that they cast out their young Children to the end they might not live 17. Note Mans cruelty and subtilty fighting in vain against Gods Providence and Mercy to his People is the common case of the World 20. In which time Moses was born and was exceeding fair and nourished up in his Fathers House three Moneths 21. And when he was cast out Pharaohs daughter took him up and nourished him for her own son 20. See Exod. 2. 22. And Moses was learned in all the wisdom of the Egyptians and was mighty in words and in deeds 22. And being by Pharoahs Daughter Educated as her Son he had the advantage of getting all the Egyptian sort of Learning in which he excell 〈◊〉 23. And when he was full forty yeâ—â—◠〈◊〉 it came into his heart to visit his brethren the Children of Israel 24. And seeing one of them suffer wrong he defended him and avenged him that was oppressed and smote the Egyptian 23. Note Though Moses Age and Learning be not mentioned in the Old Testament it might be otherwise known 2. And whether he was warranted to stay the Egyptian by any special Revelation is doubtful 25. For he supposed his brethren would have understood how that God by his hand would deliver them but they understood not 25 What notice he had then of this purpose of God we read not But saith Doctour Hammond This lawfully he might do in the defence of an innocent persons life against an unjust assault or violenâ—e which could not be averted but by this means 26. And the next day he shewed himself unto them as they strove and would have set them at one again saying Sirs ye are brethren why do ye wrong one to another 26. Note Even while they are oppresed by the common Tyranny of the King they forbear not quarrelling and wronging one another 27. But he that did his neighbour wrong thrust him away saying Who made thee a Ruler and a Judge over us 28. Wilt thou kill me as thou didst the Egyptian yesterday 27 28. Note 1. It 's the injuring party that is usually readiest to rise up against Peace-makers 2. He that will reconcile Peace 〈◊〉 and reprove the injurious must expect to be accused as a Peace-breaker and injurious and arrogant himself 3. Self-avengers love not Rulers 29. Then fled Moses at this saying and was a stranger in the land of Midian where he begat two sons 29. He knew then that the killing his Egyptian would be known to Pharoah and therefore fled 30. And when fourty years were expired there appeared to him in the wilderness of mount Sina an Angel of the Lord in a flame of fire in a bush 30. The same appearance is said to be God and an Angel in fire God speaking by an Angel in fire 31. When Moses saw it he wondred at 〈◊〉 sight and as he drew nere to behold it 〈◊〉 â—â—yce of the Lord came unto him 32. Saying I am the God of thy Fathers the God of Abraham and the God of Isaac and the God of Jacob. Then Moses
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
20. And Moses's Law which came in afterward was made to increase Mens obligation against Sin and more expresly and terribly forbid it that if the Jews would sin their Guilt and Punishment should be the greater as alas they did even to abundance But when guilt was increased and Sin by Mens abuse of the Law Grace did superabound being victorious against Sin and Guilt and the curse in all true Believers and extending to many more than Moses's Law did even to all the called Nations of the World 21. That as sin hath reigned unto death even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 21. That as Sin hath had its reign and sad effects in the Death and Miseries of the Sons of Adam even so shall Grace have its more victorious Dominion and Reign by the Meritorious Righteousness of Christ in making all his Members or Spiritual Off-spring Righteous by his Pardoning Adopting Sanctifying Mercy and bringing them to Eternal Life by the Power and Efficacy of Jesus their Redeemer CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. Perhaps some may gather from all this that we preach a Doctrine of Licentiousness and seeing Grace abounded where Sin abounded we infer that Men may continue in Sin that Grace may abound 2. God forbid How shall we that are dead to sin live any longer therein 2. Far be it from us so to think For though Christ came to save Sinners it was not to savour Sin but to destroy it and save Men from it And therefore as he died for Sin he causeth us to die to Sin and how then shall we live in it that are dead to it 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that when Men are Baptized they are by Vow Covenant and Profession listed into the belief of a Crucified Saviour who died for Sin to save us from it and do profess that Repentance by which we renounce it as dead to it for the time to come 4. Therefore we are buried with him by baptism into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Therefore in our Baptism we are dipped unde the Water as signifying our Covenant-profession that as he was buried for Sin we are dead and buried to Sin that as the glorious power of God raised him from the dead so we should rise up to live to him in newness and holiness of Life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For as we have Covenanted and Professed our belief in him and conformity to him as Dead so we have Covenanted and Professed and must practise our Conformity to his Resurrection or else it is not true Baptism and Christianity and Conformity to Christ 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing that as his Body was Crucified for Sin so we have herein Covenanted and Professed to be as to our old Dispositions and sinful Conversations as it were crucified with him that the Body of Sin that is our fleshly corrupt disposition and conversation might be destroyed that henceforth we should not serve Sin but be as dead to it 7. For he that is dead is freed from sin 7. For as a Dead Man is absolved from all servile Obligations to his Master so he that is by the Death of Sin conformed to the death of Christ is freed from the dominion of Sin 8. Now if we be dead with Christ we believe that we shall also live with him 8. And if we be indeed what we are by Baptismal Profession conformed thus to Christs Death we have cause to believe that we must and shall be conformed to his Resurrection and Life 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 9 10 11. For as we know that Christ being raised from the Dead dieth no more His Death for Sin was but once but he being risen liveth to God for ever so must you reckon that you are by Conversion from Sin to God once dead to Sin by Covenant Consent and Profession that you may ever after-live to God by the Mediation Spirit and Grace of Christ 12. Let not sin reign therefore in your mortal body that you should obey it in the lusts thereof Therefore unless you will renounce your Baptism and Christianity you must not let Sin reign in those bodies which as they die for sin so are professedly dead to sin Its lusts may tempt and trouble you but must not be obeyed 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness to God 13. Nor must you yield the Members of your Bodies as instruments of unrighteousness unto sin tho you should pretend that you keep your Hearts clean to God but give up your selves to the Government and Will of God as those that are risen and alive from your dead state of sin that you may live to him and so give up the Members of your Bodies as the Souls Instruments of Righteousness in serving God 14. For sin shall not have dominion over you for you are not under the law but under grace 14. For sin must not and shall not have dominion over you to rule you or condemn you for you are not under the Law which meerly forbade it and condemned the sinner but under Grace which mortifieth and forgiveth it 15. What then shall we sin because we are not under the law but under grace God forbid 15. What then shall we turn this Argument of our deliverance from sin to encourage us in sin and be the bolder to sin because we are not under the Law that condemneth sinners but under Grace that pardoneth them Far be it from us 16. Know ye not that to whom ye yield your selves servants to obey his servants you are to whom ye obey whether of sin unto death or of obedience unto righteousness 16. Know ye not that as your engagement to be Servants of Christ bindeth you to obey him so your obedience will shew whose Servants you are indeed whether you obey sin which is the way of death or obey Christ unto Righteousness and life 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that
graffed in If the Jews be cut off boast not against them for the Covenant and Gospel was not first given to you that now receive its Benefits but to them and from them to you 19. Thou wilt say then The branches were broken off that I might be graffed in 20. Well because of unbelief they were broken off and thou standest by faith Be not high-minded but fear 19 20. If thou say That God more esteemed me than them because he broke them off that I might be graffed in Be not deceived It was for their own Unbelief and by it and not undeservedly that they were broken off And it is by Faith and not for any Worldly Preeminence that thou art graffed in Therefore be not pufft up but fear that Sin that cut off them 21. For if God spared not the natural branches take heed left he also spare not thee 21. For if God cast off them with whom he first made the Covenant of Peculiarity take heed of sinning as they did by Pride and Unbelief against his Gospel lest he also cut off thee 22. Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off 22. Rather here reverently admire Gods Goodness and Severity On the sinful rejected Jews Severity of Justice but Mercy to thee which shall continue if thou continue in the Faith and Obedience and Gratitude him Otherwise thou also shalt be cut off As alas most of the Eastern Churches are 23. And they also if they abide not still in unbelief shall be graffed in for God is able to graff them in again 23. And God hath not excluded them from the Grace of the Gospel so as to make their Recovery impossible If they be converted from the Unbelief which God can effect they shall be graffed into the Catholick Church 24. For if thou wert cut of the olive-tree which is wild by nature and wert graffed contrary to nature into a good olive-tree how much more shall these which be the natural branches be graffed into their own olive-tree 24. For if thou wert cut off from the Wild Olive-tree which was natural to thee and besides or above Nature and contrary to thy Desert wast taken into Gods Covenant and Church how much more will God take them in when they believe who were Abraham's natural Seed and first in his Covenant 25. For I would not brethren that you should be ignorant of this mystery lest ye should be wise in your own conceits that blindness in part is hapned to Israel untill the fulness of the Gentiles be come in 26. And so all Israel shall be saved 25 26. For I would not have you ignorant of this Mystery of God's Providence lest Ignorance puff you up with false Self-conceits That part of the Jews are now left in this Blindness till the Gentile Churches be advanced to an Honourable State and Fulness And then all the Israel of God the true faithful Seed of Abraham and therein the main Body of the Jews shall make up the Catholick Church and be saved from their State of Unbelief 26. As it is written There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob. 26. As Isa 59.20 it was prophesied That out of Sion a Saviour should arise for Israel to turn them from iniquity 27. For this is my Covenant unto them when I shall take away their sins 27. As he saith That his Covenant made with them is to take away their Sin 28. As concerning the gospel they are enemies for your sake but as touching the election they are beloved for the fathers sakes 28. For your Conversion they were permitted as Enemies to Christ to drive away the Gospel from them to you But yet God hath not quite nulled his Covenant with their Fathers but will perform it in the Conversion of all of them that are Elect. 29. For the gifts and calling of God are without repentance 29. For God is not mutable and will not for the Sin of these Men forget his Covenant with their Fathers but will yet perform it in the full sense of it and not repent of it and null it 30. For as you in times past have not believed God yet have now obtained mercy through their unbelief 31. Even so have these also now not believed that through your mercy they also may obtain mercy 30 31. For as you were formerly in unbelief and disobedient and yet now are converted by occasion of their Unbelief so the unbelieving Jews shall be brought by Mercy into the Church by the Preaching that shall be sent from the Gentile-Churches and by the Power and Glory of the Church under Christian Emperours and Governours and by your good Example 32. For God hath concluded them all inunbelief that he might have mercy upon all 32. For God in Justice and Wisdom hath for a time left the main Body of the Jews in Unbelief as formerly he did the Gentiles that in his time he might in mercy call in the main Body of them into the Catholick Church as he hath done you 33. O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out 33. When we think of these mysterious Providences of God freely shewing Mercy to the Unworthy and permitting presuming Men to miscarry and yet making use of their Sin for good we should be so far from questioning God's Mercy or Justice herein that we should admire the depth of the Riches of his Wisdom whose Judgments are unsearchable and his Counsels and Ways not to be traced and fitly judged of by the Wit of Man 34. For who hath known the mind of the Lord or who hath been his counsellor 35. Or who hath first given to him and it shall be recompensed unto him again 34 35. How little know Men of the Mind of God Nothing but what he freely tells them He is not guided by the Counsel of Man nor is Man acquainted with his secret Counsels Who can oblige him to recompense by his Gifts or hath any thing but what God giveth him 36. For of him and through him and to him are all things to whom be glory for ever Amen 36. For as all Creatures have three sorts of extrinsick Causes viz. the Efficient Dirigent and Final God is all these the Chief Efficient Chief Dirigent and Chief Final Cause of all things All is Of him By him and To him and he of None He is All in All things And as he made and doth all things for his Glory his Glory shall for ever shine forth in all which Angels and Saints shall intelligently see and praise for ever Amen ANNOTATIONS THe great Doubt about this Chapter is what is prophesies of the full Conversion of the Jews Concerning which I shall onely speak so much as is certain and leave the rest to
David's indeed but all such are written in Scripture to teach us also Patience and imitation of such examples of Charity and so to confirm our hope 5. Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus 5. I know the danger of this selfish uncharitable humour of imposing Mens own Opinions on all others as terms of their Communion with them and therefore as I have used this long and plain exhortation against it I shall also pray for you that the God who is patient with the weak and is their Comforter and yours will grant you so much Grace and Charity as to make you imitators of him and of the Love and Condescension of Christ and to bear with others and do by them as you would be born with and used your selves 6. That ye may with one mind and one mouth glorifie God even the father of our Lord Jesus Christ 6. That you may with Unity and Concord hold your holy Communion for worshipping God without uncharitable Excommunications or Separations vilifying or censuring each other which can never be expected by driving each one to agree in small unnecessary things or without bearing with the mistakes and differences of one another when all are guilty of many mistakes and such differences must still be expected 7. Wherefore receive ye one another as Christ also received us to the glory of God 7. I conclude therefore by beseeching you to receive one another with Love to your Communion and Kindness as you would be Christian imitators of Christ and as you are sensible of his needful Mercy to your selves in receiving us that once were Enemies and still have manifold sins and errours to the glorifying of God's Love and Mercy And pretend not your Knowledge or Authority or Piety against so commanding a Motive and Example ANNOTATIONS on the former Chapter and this THe Subject of the former Chapter is handled on thus far and here that Chapter should have ended He that understandeth the former and present State of the Christian Churches and the Pride and Ignorance to which Man is liable will easily perceive that it was not in vain that the Spirit of God did by the Apostle handle and decide this Case of receiving Dissenters in tollerable Cases into Love and Communion The Jews were so tied up from Legislation in God's Matters by the knowledge of God's Prerogative in their Theocracy that they had less room for the Canons and Engines of Mans making to exercise their Pride and Uncharitableness by than the Romanists have since done And yet the Pharisees plaid their part and by their Traditions made void the Law of God and preferr'd their Ceremonies before the weighty Matters of the Law and would not understand what that meaneth I will have mercy and not sacrifice and thereby did condemn the guiltless And Christ found the Samaritans and Jews at the Debate Whether in this Mountain or at Jerusalem men ought to worship overlooking that Worship which is in Spirit and in Truth And alas what work have Domination unnecessary Canons and Censures made in the Christian Churches these 1300 years And it is an Instance what power Blindness and Prejudice and Worldly Interest have to frustrate the plainest Decisions of God's Word that so full and express a Decision as these two Chapters make with 1 Cor. 12. and Eph. 4. and James 3. hath signified as little with the Dividers and Proud almost as if there had been no such written And yet such Men call for a Judge of Controversies because of the pretended Obscurity of the Scriptures when nothing can be plainer than this which they despise They mean that such as they must be Judges and God shall make the Words if they may make the Sense How great is the number that go on the two sides of Uncharitableness here reproved especially on that which is largeliest insisted on One side saith All God's Truths are precious and none must be sold for Peace and we must not partake of other Mens Sins As if our great Duty of Love Forbearance and Communion were our Sin or a partaking of the Faults of all that we joyn with The other Side pretend 1. That Paul only requireth Forbearance in things Indifferent undetermined by Governours and not after such a Command or Determination 2. Or that he giveth only a Temporary Rule for the present Concord of Jews and Gentiles till the setled Church should take a contrary Course I will not here answer these at large having done it in my Book called The only Way of the Churches Concord But I say That I despair of reducing that Man to the Truth herein who shall continue of either of these Opinions after he hath seriously perused the Text and hath considered 1. That St. Paul here useth I think above twenty Arguments from Morality and common Christian Duty which he would not do for a mutable Case which Bishops may change when they will 2 That Rome was then a famous Church and therefore had Pastors or one at least and that he writeth to the whole Church and therefore to the Pastors And sure he never meant The Clergy shall receive such Dissenters to Communion and neither by Canon or Practice cast them out till they think meet to do otherwise and till have made such Canons Paul doth not so play with Contradictions in so long and grave a Reprehension 3. That St. Paul oft puts himself in as under the same Obligation with the rest And if an Apostle called from Heaven may not do what 's here forbidden what Bishops can preteâ—d a Right to do it by greater Authority or Wisdom But they that have not known the Way of Peace may say something against the fullest and plainest Description of it and the sharpest Reproofs of God himself But he will expound these Chapters to their Consciences if ever he make them Healers of his Church As to those that say It is not Church-Communion that Paul here speaks of I refer them to the plain Text and Dr. Hammond's Annotations which they value The God of Love and Peace hath given Laws for Love and Peace so strict and full and clear that all World may see that it is not he that alloweth the Canons or Censures which have so long torn the Churches 8. Now I say that Jesus Christ was a minister of the Circumcision for the truth of God to confirm the promises made unto the fathers 9. And that the Gentiles might glorifie God for his mercy 8 9. And that you may understand my Argument from the Example of Christ I say that it was his Office to reconcile both Jews and Gentiles to God who will receive them both And therefore they should live as reconciled to each other Christ was a Mininister of God circumcised being a Jew and personally exercised his Ministry among them to perform Gods true Promises to the Fathers And yet his Gospel extendeth to the Gentiles also that
be any praise think on these things 8. In general to conclude Be sure that you cleave to Truth against Falshood to things seemly and venerable against things shameful to things just against Injustice to things pure against Lust and Pollution to things truly amiable against deceiving Paint and flattering Allurements to things deservedly of good report and approved by Men against Scandal In a word Let all things that are truly virtuous and praise-worthy be faithfully minded and followed by you 9. Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you 9. Practice the Doctrine which you have heard and received from me and the good Example which you have seen in me and the God of Love and Peace will be with you thus walking in Love and Peace 10. But I rejoyced in the Lord greatly that now at the last your care of me hath flourished again wherein ye were also careful but ye lacked opportunity 10. I was glad and thanked God that your Care of my Supply at last revived not that I suppose it dead before but that you lacked opportunity of sending to me rather than Will and Care of me 11. Not that I speak in respect of want for I have learned in whatsoever state I am therewith to be content 11. I mean not that I so much rejoice that my Wants were supplied For I have learned to be of a quiet and contented Mind in whatever Condition God shall bring me 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need 12. I know how to be in a low and poor Condition without repining and how to have Plenty without sensuality and abuse I have learn'd how to live in every Place and Case both to be fully provided and to be in hunger through poverty to abound and to suffer need and glorifie God in all 13. I can do all things through Christ which strengtheneth me 13. All this is but my Duty and Christ will strengthen me for all that he calls me to 14. Notwithstanding ye have well done that ye did communicate with my affliction 14. But this Communication for my Supply in my Suffering for the Gospel was your Duty and you did well in doing it 15. Now ye Philippians know also that in the beginning of the gospel when I departed from Macedonia no church communicated with me as concerning giving and receiving but ye onely 15. I suppose you know that this Honour of Contributing to me was due onely to you when I first had preached the Gospel in Macedonia no other Church doing the like at my departure 16. For even in Thessalonica ye sent once and again unto my necessity 16. Note How much professed Christians differ in Liberality as they do in Charity 17. Not because I desire a gift but I desire fruit that may abound to your account 17. Not that I am craving more by commending you or value most my own Supplies but I commend and desire your Fruitfulness in Good Works that it may abound to your own consolation when you must be accountable for all to God 18. But I have all and abound I am full having received of Epaphroditus the things which were sent from you an odour of a sweet smell a sacrifice acceptable well-pleasing to God 18. But I certifie you that I received your Gift from Epaphroditus and it was a very liberal Supply to me and to encourage you I add That under and through Christ the great propitiating Sacrifice such Works are the sweet Incense and Sacrifice acceptable and pleasing to God 19. But my God shall supply all your need according to his riches in glory by Christ Jesus 19. And my God who employeth me in his Work will see that you shall lose nothing by furthering his Service but out of the Riches of his Glory by Christ will give a more excellent Supply of all your Wants 20. Now unto God and our Father be glory for ever and ever Amen 20. Now to God who is Love and a Father to us through Christ be Glory for all his Mercies and for and by all his Works for ever Amen 21 22 23. Salute every saint in Christ Jesus The brethren which are with me greet you All the saints salute you chiefly they that are of Cesars houshold The grace of our Lord Jesus Christ be with you all Amen Note 1. That Christians were all then called Saints because they were by Profession and Vow devoted to God in the Covenant of Holiness and were not debauched as Multitudes now are 2. That God had his Saints even in a Heathen Persecuting Emperours Family 3. That the Grace of Christ is the Sum of all Benediction on Earth The Epistle of PAUL the Apostle to the COLOSSIANS CHAP I. 1. PAul an apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the saints and faithful brethren in Christ which are at Colosse Grace be unto you and peace from God our Father and the Lord Jesus Christ 3. We give thanks to God and the Father of our Lord Jesus Christ praying always for you 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints 3 4. Note 1. That Faith and Love are the Sum of Religion and greater Riches than all earthly things 2. Love must extend to all Saints and not onely those that are of one Party 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the gospel 6. Which is come unto you as it is in all the world and bringth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth 5 6. Note 1. It is the Hope of Heavenly Felicity which is the End an effectual Motive of Christian Love and Duty 2. It is the true Word of the Gospel that giveth us this Hope 3. This Gospel divulged to the World is fruitful extensively in the number of Converts and intensely in their Holiness when it is so heard as to cause Men to know Gods Grace in Truth 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithful minister of Christ 8. Who also declared unto us your love in the Spirit 7 8. Note It 's like Epaphras was he by whom they were converted or at least their present Bishop 9. For this cause we also since the day we heard it do not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding 9. True Converts have need to be prayed for that they may have Spiritual and Practical Wisdom to know the Will of God 10. That ye might walk worthy
they be not unfruitful 14. And let all that keep in our Communion as sound Christians see that they live not idly or unprofitably or on other mens cost and labour but that they live in some Trade and diligent labour by which they may be themselves maintained and be fruitful in pious and charitable Communications 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen 15. Note Mutual kind salutations and benedictions are meet expressions of Christian Love The Epistle of Paul to PHILEMON 1. PAul a prisoner of Jesus Christ and Timothy our brother unto Philemon our dearly beloved and fellow labourer 2. And to our beloved Apphia and Archippus our fellow-souldier and to the church in thy house 3. Grace to you and peace from God our Father and the Lord Jesus Christ 1. Note That to be a Labourer and Souldier and a Prisoner for Christ are the Titles that Paul glorieth in and not in worldly dignities 4. I thank my God making mention of thee always in my prayers 5. Hearing of thy love and faith which thou hast toward the Lord Jesus and toward all saints 4 5. Note That 1. Paul made particular mention of Persons and Churches yea many of both in his prayers 2. True Faith in Christ will produce Love to him and to all Saints and not only to those of a Party with us 6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus 6. That thy Faith may be manifest to be effectual by the evident production of all sorts of good fruits which Jesus Christ hath taught thee and wrought in and by thee 7. For we have great joy and consolation in thy love because the bowels of the saints are refreshed by thee brother 7. Note That when Faith bringeth forth the fruits of liberal Charity to the relief of others it makâ—s it and the agent much more amiable than when it doth not though it should be sincere and want only ability as a good Tree laden with choice fruit is more lovely than in the Winter Much more than when Hypocrisie maketh Faith fruâ—tless 8. Wherefore though I might be much bold in Christ to enjoyn thee that which is convenient 9. Yet for loves sake I rather beseech thee being such a one as Paul the aged and now also a prisoner of Jesus Christ 8 9. Church-Rulers must not plead and use meer commanding Authority when Love and Intreaty is more fit for the end as usually it is with Brethren and worketh more kindly and effectually 10 11. I beseech thee for my son Onesimus whom I have begotten in my bonds Which in time past was to thee unprofitable but now profitable to thee and to me 10 11. Note 1. That true Conversion maketh good Servants as well as good Christians 2. That the faults of converted Servants should be pardoned by us as ours be of God 3. That God's word by a Prisoner may save Souls 4. That a converted Servant should be valued by the greatest Apostle 12. Whom I have sent again thou therefore receive him that is mine own bowels 12. Note How dear are the Souls of the meanest to a faithful Minister and how lovely when converted 13. Whom I would have retained with me that in thy stead he might have ministred unto me in the bonds of the gospel 13. Even thou thy self owest me service while I suffer bonds for the Gospels sake and I would have kept him to do it for me in thy stead 14. But without thy mind would I do nothing that thy benefit should not be as it were of necessity but willingly 14. But I would not without thy consent so dispose of one who is rightfully thy Servant though a fugitive that thy kindness to me may not be necessitated by my will but be free as thy own will 15. For perhaps he therefore departed for a season that thou shouldest receive him for ever 16. Not now as a servant but above a servant a brother beloved specially to me but how much more unto thee both in the flesh and in the Lord 15 16. His temporary departure may end in a durable reception and entertainment and that not only as a Servant but a Brother beloved specially by me who converted him much more by thee to whom now he is doubly related both as a Servant and as a Fellow-member of Christ 17 18. If thou count me therefore a partner receive him as my self If he hath wronged thee or oweth thee ought put that on mine account 17 18. If thou judge me to have right in thy affairs by the bonds of Christian friendship receive him if thou wouldst receive me Set thy losses by him and wrongs on my account and I will give thee satisfaction 19. I Paul have written it with mine own hand I will repay it albeit I do not say to thee how thou owest unto me even thine own self besides 19. Rather than money-matters shall continue a breach I here give thee a Bill under my hand that I will repay all that he oweth thee tho I might tell thee that thou owest me even thy self 20. Yea brother let me have joy of thee in the Lord refresh my bowels in the Lord. 20. I pray thee Brother comfort me with this expression of thy Christian Love and Forgiveness 21. Having confidence in thy obedience I wrote unto thee knowing that thou wilt also do more than I say 21. I write this as encouraged by a strong persuasion that thou wilt not only obey my desire but do more for him than I think meet particularly to urge thee to 22. But withal prepare me also a lodging for I trust that through your prayers I shall be given unto you 22. Note That our deliverances must be expected by the means of the prayers of the faithful 23 24 25. There salute thee Epaphras my fellow-prisoner in Christ Jesus Marcus Aristarchus Demas Lucas my fellow-labourers The grace of our Lord Jesus Christ be with your spirit Amen 23 24 25. Note Paul was not without fellow-prisoners or fellow-labourers in his bonds The Epistle to the HEBREWS Whether by Paul Luke or whom is uncertain CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets 2. Hath in these last days spoken unto us by his Son 1. God who hath not left us only to the light of Nature to know him by his works of Creation but in mercy hath more fully informed us by supernatural Revelation was pleased to do this variously as to Times and Manner and Degree and of old spake to our Ancestors by several Prophets who were the Messengers of his Word But in these last days he hath spoken to us by his Son greater than all Prophets 2. Whom he hath appointed to be heir of all things by whom also he made the worlds 2. Whom he
obeying 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way 25. And was it not by Doing by Faith or a Faith causing Obedience that Rahab was justified 26. For as the body without the spirit is dead so faith without works is dead also 26 For as it is a dead spiritless body that cannot stir so it is a dead notional uneffectual belief that commandeth not a man's life and action It 's dead in it self and dead as to mens Justification and Salvation Annotations NOthing but mens misunderstanding the plain drift and sense of Paul's Epistles could make so many take it for a matter of great difficulty to reconcile Paul and James where there is no considerable shew of contradiction I have shewed the scope and sense of Paul before the Epistle to the Romans 1. That his arguing is to prove that it is not the Law of Moses that can justifie any man as a meer doer of it nor any works at all in commutative Justice making the reward to be of debt for the value of the works and not of free grace but that Justification must needs be of Gods free gift and therefore by the Merits of our Redeemer and therefore that a fiducial accepting practical Belief of Gods free Gift Covenant or Promise of Grace and Glory for in and with Christ is the condition on our part to be performed by his Grace which is our Moral Qualification or receptive disposition on which God by his Covenant giveth us right to the foresaid free Gifts Christs Grace and Glory This Faith Paul never described by some one single Physical act of the Soul but as a Moral act of the man as we use the Word in humane converse As if one say if you will trust me as your Physician I will cure you if you take me for your Tutor I will teach you Here to trust or take him signifieth a consenting trust to be medicined and to be taught by such a one If one say to a condemned Beggar trust me and I will give thee a Lord-ship in a Foreign Land it signifieth a trust consenting practically to go with him and trust his Convoy and forsake his own Country And James never questioned this Doctrine But some Vain Men as James calls them misunderstand this and spin us out a Web of their own Vanity feign it to be Paul's Doctrine 1. They say that Paul by Faith meaneth not Faith by which we are said to be justified but only Christ who doubtless is a chief object of that Faith 2. That God the Father or the Holy Ghost are none of the object of Faith as it is justifying 3. That it is not Christ himself as Prophet or King but only as Priest that is this object 4. That it is not all Christs Priest-hood but only Sacrifice and Righteousness that is this object and not his Heavenly Intercession 5. that it is not Christs Sacrifice and Righteousness as meerly meritorious of our Pardon and Life but as it was paid and performed by Christ as our surety in our Legal Reputative Person and so is imputed to us as our own because done by another in our name and stead as one payeth a debt by another that was bound for him 6. That so far as Faith is here meant it is but one single Physical act of Faith in Specie and there they are utterly disagreed 1. Whether it be an act of the understanding or will or both 2. Whether one act can be the belief of many objects viz. of Christs Sacrifice Obedience Promise Pardon Heaven c. 7. Yea many say that it is but one individual act that we are justified by which no mortal man can know the individuation of the Souls acts being obscure and the objects being always many conjunct and they say that it is only our first act of Faith and that all following acts of the same species finding us justified cannot justifie us any more than works 8. They say that Faith justifieth only as an Instrumental Cause and not as a Moral qualifying receptive condition or disposition 9. They say that believing in the Father the Holy Ghost and hoping for Heaven and praying for Mercy and Repenting of Sin and Loving God and our Saviour and his Word and Saints and Thankfulness for Grace and Obedience to Christ and Patience and forsaking all for him are the works which Paul meaneth to exclude from Justification and so is Faith in Christs Righteousness as an Act but not as an Instrument 10. They are utterly disagreed whether Faith justifie by appropriating only Christs active Righteousness or also his Passive or also his Divine Righteousness and Perfection 11. They say that by Imputing Faith for Righteousness is meant that not our Faith but Christs Righteousness is Imputed in it self and not its merited effects only to be our own because we performed it by him 12. They say that it is the very Law of Innocency and Works that justifieth us as having perfectly fulfilled it in and by Christ 13. they most hold that in Christ we have both perfectly kept the Law from birth till death by imputed obedience and yet satisfied for not keeping it by his sufferings as if perfect obedience imputed could consist i th sin 14. They say that Gods corrections are no punishments because else Christs Suffering was insufficient and God should punish one sin twice 15. And that our pardon and justification is perfect as soon as we believe 16. And that no more is needful to our continued Justification than to its beginning 17. And that yet more is needful to our Salvation than to our final Justification Many such humane Inventions man's brain hath spun out and made a Doctrine of their own and called it Paul's And James having to do with carnal Gospellers that thought to be saved for being of a right Opinion and calling this Faith doth 1. Tell them that this is not that true Christian Faith which hath the promise of Justification and Salvation but that that is a powerful practical belief and trust 2. Therefore their Doing that which Faith consents and engageth them to do must justifie that Faith to be sound which must justifie them as the condition of life 3. And that therefore this Efficiency or Doing of this practical Faith is part of the condition of their Justifications and it justifieth the man himself 1. As it justifieth his Faith and so justifieth him to be a sound Believer and not an Infidel or Hypocrite 2. In that the effectual operative nature and consent to obey is essential to that Faith it self 3. In that as a Faith accepting Christ and consenting to obey him as the Author of Eternal Salvation is the condition of our first entring into a state of Life and Justification so our performance of that consent by sincere obedience and perseverance is the condition of our Justification as continued and consummate at
them which stumble at the word being disobedient whereunto also they were appointed 7 8. To you who believe as he is esteemed precious so will he be in the riches of his grace to you But to them that obey not the Gospel but are unbelieving rejecters of him he whom the builders the Jewish Rulers did refuse is made the foundation of the Church and they shall feel his Kingly Power He is that Stone on which they stumble and fall and that Rock on which the Adversaries dash themselves in pieces even they that unbelievingly reject and quarrel against the Gospel and disobey it To which destruction not to their sin the righteous God appointed them 9. But ye are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light 9. But as the Israelites were by their proper Covenant of peculiarity separated to God from the rest of the World and called a chosen Generation a royal Priesthood an holy Nation a peculiar People especially as typifying the Christian Church so are you more eminently a chosen Seed of Christ by his Spirit a dignified Kingdom of Priests who are all designed to reign with Christ and all may have access to God a Nation or sort of men sanctified by dedication to God though all the World be his you are his peculiarly and have the Covenant and Priviledges of Peculiarity having greater mercies than the rest of the World that as Priests you may stand daily before God and celebrate his praises who hath called you out of the darkness of ignorance and unbelief and wickedness into that marvellous Light by which you know him the Father of Lights 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 10. Who were under the Roman Captivity and scattered over the Earth and alienated from God by unbelief but now are made Christ's Free-men and Fellow-Citizens with the Saints and have obtained that mercy which unbelievers do reject 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul 11. But you are yet Strangers and Sojourners in the Countreys where you are scattered and indeed on Earth therefore I earnestly beseech you to abstain from that fleshly pleasure and life which are usually the fruit of wealth and prosperity in the World and are warring Enemies against the holy Inclinations Motions and Works of the Holy Spirit 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil-doers they may by your good works which they shall behold glorifie God in the day of visitation 12. And let your conversation among the Heathens be so just and decent and exemplary that they that now speak against you as if you were a sort of bad deluded contemptible men through prejudice and malicious same may by your excelling all others in good works rejoyce and give glory to God when he shall visit you with deliverance from your oppressors and shall exalt you 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supream 14. Or unto governours as unto them that are sent by him for the punishment of evil-doers and for the praise of them that do well 13 14. Be subject to every Civil Humane Ruler tho Heathen whether it be to Caesar as supream or those subordinate Rulers who are sent by him for that which is truly the Office of Magistrates to which God impowereth them which is to be punishers of evil doers and praisers or encouragers of them that do well 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men 15. Your peace and safety is not to be look't for by resisting and conquering the Powers that are over you but by due subjection and patience while you obey God to silence those ignorant foolish men who falsly reproach you as a turbulent and unruly sort of People for differing from them in Religion and obeying God before men 16. As free and not using your liberty for a cloak of maliciousness but as the servants of God 16. You are indeed Christ's Free-men delivered from true servitude to Sin and Satan but you are God's Servants and must obey him in using your Christian Liberty to his glory in your appointed way of duty and not as a covering for any evil 17. Honour all men Love the brotherhood Fear God Honour the King 17. In short Give all men their due respect Love all Christians especially Christian Societies or Churches with a special love Fear God above all with reverent obedience and under him give that eminent honour to Kings and Rulers which is their due 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward 18. Christian Servants must be subject to their Masters whether Christian or Heathen with due respect and reverence even to those that are froward and wrathful and abuse them and not only to the good and gentle Note That this binds not free Servants to continue with such Masters when they may have better but only Slaves that may not change and also voluntary Servants till their time of Service be at an end 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when you do well and suffer for it ye take it patiently this is acceptable with God 19. For this God accepteth as a rewardable act of Obedience when in conscience of God's commanding patience you indure wrongful suffering 20. Can you think it a rewardable thing as of any special worth to take it patiently when you are beaten for your faults c. Note What then shall we think of those Servants even the religious sort that can neither bear stroaks nor words when they deserve them but will repine and swell with passion if they be but reproved for their faults yea for their sins against God and will not humbly confess them 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps 21. For your very Calling of Christianity bindeth you to this obedient Patience in imitation of Christ who in his suffering for us became our Example whom we must follow 22. Who did no sin neither was guile found in his mouth 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 22 23. Who never did ill in word or deed and yet being scorned and reviled he returned not to them the like nor gave them one ill word for another nor
friendly Converse the more comfortable 2. By Elect Sister here again some think he meaneth another Church but it cannot be proved The Third Epistle of JOHN 't is most likely the Apostle 1 THe elder unto the well beloved Gaius whom I love in the truth 2. Beloved I wish above all things that thou mayest prosper and be in health even as thy soul prospereth 1 2. My love to thee for the Truths sake which thou adherest to maketh me wish earnestly that as thy Soul prospereth so may thy Bodily Health for the service of God and thy Soul 3. For I rejoyced greatly when the brethren came and testified of the truth that is in thee even as thou walkest in the truth 3. Note 1. Soul-Mercies are the greatest Mercies and matters of greatest joy for one another 2. Good Reports of our Brethren is a duty tending to the comfort of Ministers and Friends 4. I have no greater joy than to hear that my children walk in truth 4. Note True Ministers rejoyce more for the welfare of men's Souls than in Preserments Wealth or Worldly Honour 5. Beloved thou doest faithfully whatsoever thou doest to the brethren and to strangers 6. Which have born witness of thy charity before the church 5. It is well done of thee as a sincere Christian that thou shewest so much love and help both to the Brethren of the Church with thee and to Strangers in their Banishment and Travels Which divers have here testified before the Church to thy praise 6. Whom if thou bring forward on their journey after a godly sort thou shalt do well 7. Because that for his name's sake they went forth taking nothing of the Gentiles 6 7. And if thou further furnish and help them in their Travel it will be a laudable Christian Duty doing as to God's Servants who for Christ's Name sake went out of their Country to preach abroad or were persecuted out and took nothing of the Gentile Christians towards their Maintenance in their Travels 8. We therefore ought to receive such that we might be fellow-helpers to the truth 8. To entertain and further such is part of our duty for the propagating of the Gospel He that receiveth a Prophet in the name of a Prophet shall have a Prophet's reward 9. I wrote unto the church but Diotrephes who loveth to have the pre-eminence among them receiveth us not 9. I wrote for them to the Church my Testimonial and desire of their Reception but their Bishop Diotrephes who loveth to rule as pre-eminent among them receiveth nor us Jews or my Letters and Request to the Church for them 10. Wherefore if I come I will remember his deeds which he doth prating against us with malicious words and not content therewith neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church 10. Note 1. By remembring his deeds and words is meant sharp rebuking him before all at least 2. It 's like that this Diotrephes was Pastor or Bishop else he could not have cast such out of the Church At least he was some great man that usurpt that Power But sure no Lay-man did so early usurp the Keys 3. By this we see that the Pride of domineering Bishops began early to be Schismatical and divide the Church by Tyranny Yea it grew arrogant to oppose and reject the Beloved Apostle and maliciously to prate against him There is no Man or Cause so good but a malicious Bishop or other man may prate against it As there are few Mutinies dangerous in Armies unless headed by some Commanders so there are few Schisms much dangerous in the Church but those that are headed by Bishops or Clergy-men 4. It is uncertain whether it was to receive them to Communion or only to Hospitality that Diotrephes opposed But it 's like it was both because he cast out their receivers from Communion 5. It is not certain whether he did it on any difference of Opinion or occasional quarrel but it is most like it was that he was a Gentile Christian and too much despised the Jews as they censured and separated too much from the Gentiles Rom. 14. Gal. 2. Thus Separation on both sides soon began and even Peace-making Apostles could not be heard by the dividers 11. Beloved follow not that which is evil but that which is good He that doth good is of God but he that doth evil hath not seen God 11. Imitate not such proud hurtful uncharitable dividing Examples whatever it pretend to a hurtful uncharitable course is not of God such are not true Believers and know not God aright But it is doing good that must shew that we are of God By their fruit ye shall know them Note Clergy Roman Cruelty by Inquisitions Prisons Ejecting true Ministers c. shews that they are not of God though they pretend Power Order Unity Faith as if it were for God and Truth 12. Demetrius hath good report of all men and of the truth it self yea and we also bear record and ye know that our record is true 12. Both common report and his own good works and our true Witness commend Demetrius 13 14. I had many things to write but I will not with ink and pen write unto thee But I trust I shall shortly see thee and we shall speak face to face Peace be to thee Our friends salute thee Greet the friends by name 13 14. Note Kind Remembrances and Greetings are suitable to Christian Friendship The General Epistle of JUDE most probably the Apostle 1. JUDE the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called 2. Mercy unto you and peace and love be multiplied 1 2. Note Men being judged of according to their professioâ—â— all Christians are called sanctified persons 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints 3. Note 1. The common Salvation signifieth but tâ—aâ— way to Salvation which all must go in that will be savâ—d God's high-way to Heaven Christ and his Gospel 2. The Apostles writing more against Hereticks and Jews than Heathens tells us that the Church hath more cause usually to defend the Truth against pretended Religious Zealots and Sects that are erroneous than against open Pagans who are not animated by so much blind Zeal against them therefore they know not the Churches case who fear none but pâ—ophane Enemies 3. Though Love and Meekness may be predominant in Christians earnest contending for the Faith against corrâ—pting Hereticks is oft a duty But if this be pretended for odious Censures Excommunications Persecutions or dividing Contentions against Christians of the same Faith for their differences about lesser things and for tolerable imperfections or for doubting of unnecessary Opinions Ceremonies