that shall be but bare grain it may chance of wheat or of some other grain 37. The Corn which thou sowest hath not the Blade or Stalk and Ear and Flower and Chaff It is not formally but virtually or seminally the same whether it be Wheat or other Grain 38. But God giveth it a body as it hath pleased him and to every seed his own body 38. But out of this Seed and by its Seminal Vertue God by the addition of attracted Nutriment giveth it a Body with Straw Flowers Chaff and Seed as pleaseth him It being his Power and Will to which nothing is impossible which must satisfie our inquisitive Minds Resurrection as Generation being unsearchable to us 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds 39. But you must allow a difference of Bodies for even here there is much difference 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terestrial is another 41. There is one glory of the sun and another glory of the moon and another glory of the stars for one star differeth from another star in glory 42. So also is the resurrection of the dead It is sown in corruption it is raised in incorruption 40 41 42. The Celestial Bodies greatly differ from the Earthly Bodies and so do even the Celestial among themselves as the Sun from the Moon and one Star from another c. And so shall our Bodies at the Resurrection greatly differ from these that we have now particularly by being incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power 44. It is sown a natural body it is raised a spiritual body There is a natural body and there is a spiritual body 43 44. It is now so vile a Body that it must rot and corrupt in darkness in the Earth but it shall rise in Glory It is buried in utter impotency like the common Earth but Gods Power shall raise it a Powerful Body It is buried like the Body of a Beast that was passive and only acted by the living Soul but it shall rise a Spiritual Body more suited to the Nature of the Soul and having also an active Nature like as Fire hath in it self Thare are Natural Bodies of Passive Matter in daily flux repaired by Food and acted only by other Natures or Souls And there are Spiritual Bodies either such as the Sun and Light hath or higher which are incorruptible and of themselves not inclined to death dissolution or change and besides the Soul are so like it that they are themselves Active Natures 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickning spirit 45. That is The first Adam was made by God a living Soul put into a corruptible Body not having an unchangeable State in himself nor Power to make his Posterity such But the second Adam had in himself unchangeable Life suited to a spiritual glorious State and was the Root of such to his Believing Posterity enabled as the Lord of Life to rise himself ascend to Heaven and to raise them to Life and take them to himself and to make them a spiritual holy People capable thereof 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual 46. But the Animal Person from whom by Generation we have but meer Nature was to us in causality before him that conveyeth to us Spiritual and Everlasting Life Our Nature derived from Adam was before the Reparation Spiritual Holiness Resurrection or Glory given by Christ even as Adam was before Christs own Incarnation and Resurrection Perfection is the last and ripe State of Gods Work in our Salvation 47. The first man is of the earth earthy the second man is the Lord from heaven 47. Adam was made out of the Dust of the Passive Elements though God breathed into him a Living Soul yet Earth was his first abode But Christ is the Lord from Heaven his Divine Nature being there from everlasting assumed the Humane by the overshadowing of the Holy Ghost 48. As is the earthy such are they also that are earthy and as is the heavenly such are they also that are heavenly 48. And as Adam was a Natural Man and the Root of such so it is but Nature which we have from him And as Christ is Heavenly and Spiritual so will he make all the holy Seed to be like him Spiritual and Heavenly 49. And as we have born the image of the earthy we shall also bear the image of the heavenly 49. And as we are born of Adam Men as he was so we shall be made by Christ Spiritual and Heavenly as he is 50. Now this I say brethren that flesh and blood cannot inherit the Kingdom of God neither doth corruption inherit incorruption 50. And this I tell you That these Bodies must not come to Heaven in the proper Form of Flesh and Blood nor can as such possess it for as such they are corruptible and cannot so inherit Heaven which is incorruptible 51. Behold I shew you a mystery We shall not all sleep but we shall all be changed 51. And I will tell you that which is commonly unknown Though the Just shall not die that are alive at Christs coming they shall all be changed as well as those that rise from the Dead from being proper Flesh and Blood to have Spiritual Bodies 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 52. In a moment Christs potent Call will be like a Trumpet calling Men together and the Dead shall be raised and living Saints changed into an incorruptible state 53. For this corruptible must put on incorruption and this mortal must put on immortality 53. For this mortal Body and Composition which is now corruptible by Dissolution must be changed into an incorruptible and immortal state of Being and Habitation 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in victory 54. And Death being conquered by Christ being a Fruit of Sin from which he saveth us we shall die no more 55. O death where is thy sting O grave where is thy victory 56. The sting of death is sin and the strength of sin is the law 55. Though now Death seem to conquer us we triumph over it by Faith in Christ foreseeing our Resurrection being saved from Sin which is the Sting and the Penal Law or Curse which is Sins condemning Strength 57. But thanks be to God which giveth us the victory through our
on Earth it will rightly guide all the actions of thy heart and life but if thy judgment be blinded in this great affair it will misguide thy love thy choice and all the tenor of thy life If thy judgment then be blind which must guide thee what a miserable erroneous wretch wilt thou be and how dismal will that errour prove 24. No man can serve two masters for either he will hate the one and love the other or he will hold to the one and despise the other ye cannot serve God and mammon 24. And take heed of the self deceit of Hypocrites who flatter themselves with the hope of having a treasure both on Earth and in Heaven resolving to keep and prefer this world while they can keep it and hope that Heaven will be a reserve when they can keep the world no longer and so they will be as Religious as will stand with their fleshly wordly interest But I tell you no man can serve two such contrary Masters He will love one better than the other or obey and serve one to the neglect and injury of the other You cannot love and serve God as God and yet love and seek worldly wealth and prosperity as your most beloved trusted treasure God will not stoop to the world therefore the world must in your esteem and choice stoop to God and be used for him 25. Therefore I say to you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than rayment 25. Therefore take this as my special warning Wholly trust God for life and all the concerns of life and shew not your selfishness and worldly love by beâ—ng distrustfully anxious or sollicitous for meat and drink and cloaths If you know not which way to get them God knows which way to give them Your Lives and Bodies are his gift and in his power and did he give you these and cannot you trust him for food and cloathing 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better than they 26. You see that God feedeth the many sort of Fowls that make no store-houses or provision for time to come And God that made you better than they will not neglect you 27. But which of you by taking thought can add one cubit to his stature 27. Study your duty and use just means while you trust on God But your self-troubling distrustful care and thoughtfulness is but unprofitable self-vexation All your care cannot make you any taller of stature nor keep your bodies from decay or death 28. And why take ye thought for raiment Consider the lilies of the field how they grow they toil not neither do they spin 29. And yet I say to you that even Solomon in all his glory was not arrayed like one of these 30. Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith 28 29 30. And why do you distrustfully care for cloathing You see the Lilies of the field that neither sow nor spin have yet a more beautifull flower than Solomons most splendid Ornaments could match And doth God so cloth these and other Plants with beauty and sweetness and are you so distrustfull and weak in Faith as to fear that he will neglect you Note That Christ here neither blameth Sowing Spinning or other meet labour nor would have it done imprudently and carelesly much less doth he approve on aâ— idle slothful life on pretence of trusting God Six days must we labour and not eat the bread of idleâ—e Paul saith He that will not work when he can 〈◊〉 him not eat Idleness corrupteth Body and Soul Such Care as we must take to feed and cloath the Poor such at least we may take for our selves But 31. Take no thought therefore saying what shall we eat or what shall we drink or wherewithall shall we be cloathed 31. Therefore when you have done your duty trust God and do not with murmuring or self-troubling distrustfully say whence shall I have food and rayment 32. For after all these things do the Gentiles seek For your heavenly Father knoweth that ye have need of all these things 32. This is the practice of the Heathens who fear and complement their Idol Gods but cannot trust them for what they want but by self-trusting and self-seeking are drowned in worldly love and care But your Heavenly Father is far better acquainted with all your wants than you are and doth not disregard them 33. But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you 33. But I make this promise which you may boldly trust see that you seek first Gods Kingdom of grace and glory and that Righteousness Relative habitual and actual to which through Christ he hath promised acceptance and salvation seek these I say before all worldly prosperity and fleshly interest with your chief and predominant Esteem Choice and Endeavour and then all bodily things shall be given in as additions to the greater blessings so far as God seeth them fit for you and you for them for Godliness hath the promise of this life and of that to come 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof 34. Therefore Beg of God your daily bread in saith and in the use of honest labour but take no distrustfull troubling careful thoughts for the time to come It will be care enough to morrow to take notice of to morrows wants and to do to morrows work Every day hath its own duty and difficulty and sufferings must be expected Do not anticipate them and take to day the trouble on your self by care and fear which belongs to the time to come The burden and troubling part by such sufferings as you must expect will come time enough and a days sense of the suffering is enough for one days evil or burden Preparatory notice of death and suffering is usefull but should we foreknow all the particular sufferings that are to come on us it would but overwhelm us by an untimely suffering every day by fear and care of all that which we should suffer but by little tolerable parcels while every day hath its own proportion CHAP. VII JUdge not that ye be not judged 2. For with what judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again 1 2. Make not your selves judges of other men and their actions without a just call and be not censorious medlers nor hold severe condemners of others without proof and beyond cause For
he that believeth in me though he were dead yet shall he live 26. And whosoever liveth and believeth in me shall never die Believest thou this 25. I am the principle and cause of Life and Resurrection The dead that believe in me shall be raised And the living that believe in me shall live for ever their Souls first and their Bodies after raised to blessedness 27. She saith unto him Yea Lord I believe that thou art the Christ the Son of God which should come into the world 27. Yea for I believe that thou art the Christ and herefore hast power of life and death 28. And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29. Assoon as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him 31. The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying She goeth unto the grave to weep there 29. N. Faith Love and Necessity will make all hast 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died 33. When Jesus therefore saw her weeping and the Jews also weeping which came with her he groaned in the spirit and was troubled 34. And said Where have ye laid him they say unto him Lord come and see 35. Jesus wept 32 35. N. Christ wept in compassion with his servants sorrows And he loveth us no less now than when he wept with mourners 36. Then said the Jews Behold how he loved him 36. Love can express it self by grief for the hurt of those whom we love 37. And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it 39. Jesus said take away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days 39. N. How vile a thing will less than four days shew the body of man to be Is pride and vain pampering fit for such a body 40. Jesus saith unto her Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God 40. N. The effect of Gods power is the Glory and unbelief hinders the effect in us 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42. And I knew that thou heardst me always but because of the people which stand by I said it that they may believe that thou hast sent me 41 42. He looked up towards Heaven as the place of Gods glory the spring and end of earthly blessings N. Christ knew before that God would do this Miracle by him but begg'd it by prayer to convince the hearers that it was of God 2. It 's our comfort that Christs intercession is always heard 43. And when he thus had spoken he cried with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave cloths and his face was bound about with a napkin Jesus saith unto them Loose him and let him go 43. N It was not the lowd voice but the invisible power that revived him yet Christ would suit his voice thereto 2. It 's vain to ask how could he go when his feet was bound As if all sort of binding disabled from rising or Christ could not enable him who revived him 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 45. This Miracle convinced many and it 's strange that it convinced not all 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 46. Some hardened Spectators turn'd all this but to information against him to the Pharisees 47. Then gathered the chief Priests and the Pharisees a councel and said what do we for this man doeth many miracles 48. If we let him thus alone all men will believe on him and the Romans shall come and take away both our Place and Nation 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not 47. N. 1. The greater Christs Miracles were the more they thought they ought to destroy him because the people would the more follow him And still the wiser and better any Minister of Christ is the moâ—â— worldly wicked men endeavour to destroy them because the people follow them 2. The fear of great Mens power more than Gods causeth wicked Polititians to destroy the best 3. But thereby they bring on themselves that very destruction which they thought to avoid 51. And this spake he not of himself but being high Priest that year he prophesied that Jesus should die for that nation 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad 51. And though he meant this of saving them from the Romans though by injustice yet he being Priest that year though by unlawful entrance by the Roman Power God honoured the office so far as to make him utter those words which should be a just Prophesie as meant by God though not by him And should signifie that Christs death should tend to the conversion also the chosen people of God in all the Gentile world who should thereby be made his Children and one Church 53. Then from that day forth they took counsel together for to put him to death 53. The greatest Miracle and good Work of Christ fixed their resolution to murder him 54. Jesus therefore walked no more openly among the Jews but went thence unto a country near to the wilderness into a city called Ephraim and there continued with his disciples 54. N. Christ yet fled from persecution and spent most of the three years and a half of his publick Ministry among remote poor people in Galilee or near the Wilderness N. Qu. It 's strange that Matthew Mark and Luke say nothing of this great Miracle Ans 1. No one was to say all but altogether to say sufficient 2. And John tells us that even altogether have said but little of all that Christ said and did but only so much as should be enough to convince unbelievers Qu. Where was Lazarus's soul while he was dead If in heaven was it not a wrong
of God and Holiness to the love of Carnal Interest and Pleasure and the true state of Spiritual life and Felicity consisteth in the love of God and Holiness and the Souls perfection 7. Because the carnal mind is enmity to God for it is not subject to the law of God neither indeed can be 7. Because the Carnal Unregenerate Mind having a predominant inclination to inferiour sensual interests and delights and a privation yea and enmity to things Spiritual and Holy hath thereby an enmity to the Holy Laws and Ways of God and consequently to God as Holy For it is not subject to the Law of God which is quite against their sinful life and inclination nor indeed can be while it so continueth there being a contrariety between their Inclinations and the Law of God 8. So then they that are in the flesh cannot please God 8. So that they that are Unregenerate and Carnal cannot please God while they are such because they cannot through the perverseness of their own Wills do the things that please him what legal restraint soever they be under 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his 9. But you are not in this Carnal state and under the dominion of the flesh if the Spirit of God do not only provoke you towards goodness but also dwell in you and possess you For it is a powerful Spirit and will overcome the Flesh But if any Man have not this indwelling illuminating quickening sanctifying Spirit he is not a true Christian and saved by Christ He may be baptised and deceive the Church and pass for a visible Member of it and so for a Christian among Men but Christ will not own him as a living Member to Justification and Salvation 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousness 10. And if Christ by his Spirit and Government be and rule in you the Body which hath still some inordinate sinful inclinations and backwardness to good shall die for sin but your Spirits being quickened by the Spirit of God unto Holiness and Justification are in a state of life begun and shall not die as the Body doth but live with Christ by whom they live 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that by this same Spirit of life and power raised up Christ from the dead as he hath begun to rise you from Spiritual death in sin and sanctifie both Soul and Body to himself will not only glorifie your Souls but also raise and save your Mortal Bodies by that same Almighty Spirit which raised Christ and sanctified you 12. Therefore brethren we are debtors not to the flesh to live after the flesh 13. For if ye live after the flesh ye shall die But if ye through the Spirit do mortifie the deeds of the body ye shall live 12 13. By all which you may see that it is not to the Flesh that we owe our chief respect care and obedience nor after the lusts of which we should live For it is this sinful fleshly life that causeth death and tendeth unto future misery But if by the Spirit you mortifie those fleshly lusts and deeds which Carnal Men obey and practise this begining of Spiritual Life will end in future life and happiness 14. For as many as are led by the Spirit of God they are the sons of God 14. For as many as are Principled and Ruled by Gods Spirit and Spiritual Law of Grace are Gods Children And God will not forsake lose or destroy his Spiritual Children 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we cry Abba Father 15. For the Spirit which you have now received is not that of a Slave which doth no good but for fear of Punishment and the meer Law without Grace could give no better but you have received the Spirit of Adoption which giveth you an inclination of dependance love and trust in God much like that which a Child hath by nature to his Father to the collation of which Child-like love trust and nature the wondrous revelation of Gods love in Christ and the free gifts of his Grace were Spiritually fitted 16. The Spirit it self beareth witness with our spirit that we are the children of God 16. And to have this Spirit of God dwelling in us and sanctifying us is a certain evidence or testimony in and with our own Spirits and Consciences that God doth specially love us and take us for his Children having set his special mark upon us For we could not love him as a Father and he not love us as his Children And this Spirit also helpeth our Consciences to discern and exercise this fealing Grace and to rejoyce therein 17. And if children then heirs heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may also be glorified together 17. And if this Seal of the Spirit prove us Sons it proveth us Heirs of the purchased Kingdom or Heavenly Inheritance for such are all the Sons of God Heirs of God and Co-heirs with Christ but so that there is a further condition of our possession even that we take up the cross and follow him submitting to be conformed to him in his sufferings if God call us to it that so by the same way we may come to be glorified together with him 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 18. For though we must suffer in this life with Christ and for his sake and by Gods Correction for our sins having in my reckoning compared them with the promised effects and end I fully resolve the case that they are not worthy to be compared with the Glory which in the Saints shall be shortly manifested nor should they stop any Man from entertaining the Doctrine of the Cross and pursuing his Celestial hopes 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God 19. For all the frame of Nature strongly tending to its own perfection and God annihillateth not the Natural or Sensitive Creatures though he dissolve the Composition they do as it were wait for their better state and deliverance from the Curse caused by Mans sins till the manifestation of the Glory of the Sons of God with whom and for whom they shall have their restauration as with Man they fell under the Curse 20. For the creature
Evil Angels we shall be honoured to join with him in that Judgment also when all his Enemies shall be put under his Feet and ours How much more are we meet to decide these Worldly Strifes 4. If then you have judgment of things pertaining to this life set them to judge who are least esteemed in the church 4. If then it be a thing belonging to you though you are no Magistrates to arbitrate your own Differences if you have no Wise Mâ—n and Elders among you whom you will trust chuse the weakest for the lowest of you should be fitter than unjust Heathens 5. I speak to your shame Is it so that there is not a wise man among you no not one that shall be able to judge between his brethren 5. I speak Ironically to your shame Are you the Men that boast of Wisdom and is there not one Man among you wise enough to judge of the Differences of Christians 6. But brother goeth to law with brother and that before the unbelievers 6. But you must take the contentious and chargeable way of Publick Judicatures and that before Infidels that are unjust and will deride you 7. Now therefore there is utterly a fault among you because ye go to law one with another why do ye not rather take wrong Why do ye not rather suffer your selves to be defrauded 7. Why have you not learnt of Christ to put up Injuries and let go your Right rather than violate the Laws of Love and Peace It is your Sin to be uncharitable and contentious Seekers of your own Right Is patience and Forbearing anâ— Forgiving a strange thing to you Is it not your certain Duty 8. Nay you do wrong and defraud and that your brethren 8. Nay you that are bound to forgive Wrongs do wrong others even your Christian Brethren 9. Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind 10. Nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God 9 10. Think not you can be saved either by the Righteousness of Christ or by a dead Belief or Profession of Christianity without a Personal Righteousness consisting in sincere Obedience to God and you are not such if you live in such Sins as these here named Let no Deceivers persuade you otherwise You may by neglect of Discipline be in the Church Visible but you are while such uncapable of Salvation 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God 11. Though some of you were such in your Heathen State you have since been baptised unto Christ and the Holy Spirit and renouncing these Sins have been Sacramentally washed from them and dedicated as holy to God and numbred with the Just and if you are sincere Believers you are such indeed as well as Sacramentally by the Merits of Christ and the Spirits Sanctification 12. All things are lawful unto me but all things are not expedient all things are lawful for me but I will not be brought under the power of any 12. As to them that say That there is no Law against the pleasing of our Appetites or simple Fornication they take notice onely of Political Laws with Humane Executions I confess that Moses's Law as such being Political lest some Excesses and Fornications as Polygamy c. unpunished or but lightly punished and the Roman Laws neglect them and Moses's Law as such is abrogated and so I am under no Political Law which punisheth these But I am a Servant of Christ whose Law of Grace forbiddeth all things that are inexpedient and contrary to the Purity and Hopes of Christianity or to the Law of Love And if you plead Christian Liberty I answer 1. As to Meats and other things indifferent though they are in themselves lawful yet it is not indifferent how we use them whether we do hurt or not when they are inexpedient and hurtful 2. And I wlll not be so enslaved to my fleshly appetite as to obey it to my own or others hurt 13. Meats for the belly and the belly for meats but God shall destroy both it and them Now the body is not for fornication but for the Lord and the Lord for the body 13.2 And I further answer That you do ill to joyn Fornication with things Indifferent Meats indeed are to feed Flesh and Appetite and the Belly and Appetite are for them but both must be used as perishing things but our Bodies are not made for Fornication but to serve the Lord who also will take care of them as his Redeemed 14. And God hath both raised up the Lord and will also raise up us by his own power 14. And accordingly God that raised up the Body of Christ will also raise us by his Power 15. Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid 15. It is so far from being lawful that it hath this odious aggravation to make those Bodies the united Members of an Harlot which are united and related to Christ as his Members that is of the holy Society of which he is the Head 16. What know ye not that he which is joyned to an harlot is one body for two saith he shall be one flesh 16 Fornication is a sort of Union with a Harlot for to Gâ—neretion they are as one flesh 17. But he that is joyned unto the Lord is one spirit 17. But those that by a true Faith are joyned to Christ are quiâ—kned and acted in holiness by the very Spirit of Christ and so are one Spirit with him by a Union which destroyeth not their personal individuation nor maketh them Christ but maketh them more blessedly one with him than we can now comprehend Even Plants live by the Sun-beams and yet are not the Sun 18. Flee fornication Every sin that a man doth is without the body but he that committeth fornication sinneth against his own body 18. Hate and avoid Fornication also on this account Most other sins in their outward acts are but the abâ—se of things without you as your Money Lands Houses Friends Enemies Power c. But Fornication is the abusive polluting and debasing your own Bodies 19. What know ye not that your body is the temple of the holy Ghost which is in you which ye have of God 19. When God giveth his Spirit to Believers to sanctifie them to himself he thereby maketh them as Temples Holy for his holy Spirit to dwell in and actuate 19 20. And ye are not your own for ye are bought with a Price therefore glorifie God in your body and in your spirit which are Gods 19 20. And seeing you are not at all your own you may not
he was afterward an hungred Note 1. In this Moses was a type of Christ 2. Fastâ—â—g and tryal by temptation were great preparatives to Christs exercise of his prophetick office And his Ministers should not be strangers to it The sensual are never true to Christ To serve the flesh by the Ministry by seeking preferment honour and fleshly ease and fulness more than mens Salvation is to serve the Devil as conquered by his temptations 3. Hunger and bodily suffering give Satan advantage for many temptations tho not so dangerously as prosperity and fleshly pleasures do 3. And when the Tempter came to him he said if thou be the Son of God command that these stones be made bread 3. The Son of God can do what he will feed thy self now by miracle Note 1. Whether the Devil thought by this to tempt him to doubt whether he were the son of God or only as supposing it to draw him to sin by obeying him is uncertain 2. Satan cannot tempt us when he will but when God permitteth him 3. His design was to obscure Christs God-head and glory 4. But he answered and said it is written Man shall not live by bread alone but by ever word which proceedeth out of the mouth of God 4. Note 1. Christ himself was not above making use of Gods written word 2. It is by this word that the tempter must be confuted and overcome 3. It is by Gods will that our food doth nourish us and his will and Love is more necessary to us than our food 5. Then the Devil taketh him up into the holy City and setteth him on a Pinnacle of the Temple 6. And saith to him if thou be the Son of God cast they self down for it is written he shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash they foot against a stone 5.6 Then the Devil permitted by God carryed the body of Christ through the air and set him on the battlements or some high place on the Temple and said cast they self down c. Note 1. God may give Satan power even to carry our bodies about and yet not overcome our Souls 2. The Devil would tempt us to think that we may do any thing that hath no danger to us tho it be out of the way of our Obedience 3. He that will have Gods protection must keep in the way of his duty to God and not presume that God shall save him out of his way in our own 7. Jesus saith to him it is writtâ—n again Thou shalt not tempt the Lord thy God 7. Note 1. Tho the Devil use Scripture for temptation this is no dishonour to Scripture but we must confute misapplication of Scripture by Scripture rightly expounded and applyed Papists and all hereticks and the Devil himself may use Scripture and therfore all must not be believed that use it But that is an honour to it signifying that it is Gods word or else it would not serve the Hypocrites turn As all contenders pretend to Reason and yet Reason must decide their controversies 2. Tempting God is distrusting his ordinary care and providence and prescribing to him our own waies 8. Again the Devil taketh him up into an exceeding high mountain and sheweth him all the Kingdoms of the world and the glory of them 9. And saith to him All these things will I give thee if thou wilt fall down and worship me 8 9. Note 1. Satan took advantage of Christ's voluntary poverty and fasting to tempt his flesh to the desire of earthly prosperity and dominion 2. By all Kingdoms is meant many that were within prospect 3. How far God hath given the power of Earthly Kingdoms and glory to the Devil is not fully certain But we see he hath given him power to tempt men by them and its like much to dispose of them as far as those temptations prevail That he useth almost all the Empires of the world against Christ and holiness by Malignity and worldy interests to keep up ignorance and ungodliness is notorious by sad experience 4. The Devil thinketh not Kingdoms and Glory too great a price to win and undo Souls 5. Christ himself was tempted to the most odious sin even to worship the Devil Therefore mere Temptation even to Blasphemy should not discourage melancholy persons who hate and resist it 10. Then Jesus saith to him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve 10.1 Note When it cometh to Blasphemous and Atheistical temptations Satan should be driven away and no longer disputed with and endured 2. Yet even then Scripture must be given for confuting his Blasphemies 3. Whether Satan do all this in pride as desiring to be worshiped or in hatred to God and Souls is doubtful but its like to be from all these 4. Only excludeth other Gods and all Competitors and Opposites but not Parents Masters Princes as subordinate to God 11. Then the Devil leaveth him And behold Angels came and ministred to him 11. Note 1. Satan can stay no longer than God will 2. Angels are Gods servants for Christ and for his Church 3. As Christ had the Ministry of Angels we need it much more 12. Now when Jesus heard that John was cast into Prison he departed into Galilee 12. Note Christ avoided Persecution till his hour was come And so may we 13 14 15 16. An leaving Nazareth he came and dwelt in Capernaum which is upon the Sea coast in the borders of Zabulon and Nephthalim That it might be fulfilled which was spoken of Isaias the Prophet saying The Land of Zibulon and the land of Nephthalim by the way of the Sea beyond Jordan Galilee of the Gentiles The people which sat in darkness saw great light and to them which sate in the region and shadow of death Light is sprung up 13 c. Of which I may use the words of Isa 9. tho then spoken to another purpose as now fulfilled Literally as they seem to sound and as perhaps the Holy Ghost might farther mean them c. 17. From that time Jesus began to preach and to say Repent for the Kingdom of Heaven is at hand 17. From that time Jesus exercised his Prophetick Office Preaching to them 1. That the time of the Kingdom of the Messiah was now at hand and 2. therefore that they should repent that they might be fit Subjects for his Kingdom and might believe and receive remission of sins 18. And Jesus walking by the Sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the Sea for they were fishers 19. And he said to them follow me and I will make you fishers of men 20. And they straitway left their nets and followed him 18 19 20. It being part of Christs Office to appoinâ— Teachers under him as he walked by the Lake of Genesareth he
Pilate said unto them Why what evil hath he done And they cried out the more exceedingly Crucifie him 15. And so Pilate willing to content the people released Barabbas unto them and delivered Jesus when he had scourged him to be crucified 4. Pilate to please the People and they to please the Priests all please the Devils displease God and undo themselves And yet by all this God is saving the World 16. And the soldiers led him away into the hall called Pretorium and they call together the whole band 17. And they clothed him with purple and platted a crown of thorns and put it about his head 18. And began to salute him Hail King of the Jews 19. And they smote him on the head with a reed and did spit upon him and bowing their knees worshipped him 20. And when they had mocked him they took off the purple from him and put his own clothes on him and led him out to crucifie him 16. As the Priests are the chief contrivers of the Murder the Souldiers are fittest for execution such usually being hardened by blood and wickedness into a destroying inclination the great executioners of the Devil for the ruine of the World Alas mad Sinners little know you whom you scorn and how your sport will end at last Reader see here what sin is And what thou and I have deserved that needed such a Sacrifice 21. And they compelled one Simon a Cyrenian who passed by coming out of the countrey the father of Alexander and Rufus to bear his cross 22. And they bring him unto the place Golgotha which is being interpreted the place of a skull 23. And they gave him to drink wine mingled with myrrh but he received it not 24. And when they had crucified him they parted his garments casting lots upon them whaâ— every man should take 25. And it was the third â—our and they crucified him 26. And the superscription of his accusation was written over The King of the Jews See on Mat. 27. 24. See on Joh. 19.24 26. Meaning that they put him to death for proclaiming his Kingdom though it was a spiritual one 27. And with him they crucified two thieves the one on his right hand and the other on his left 28. And the scripture was fulfilled which saith And he was numbred with the transgressors 27. Note Men imputed sin it self to him God only reputed him a Sacrifice for our sins 29. And they that passed by railed on him wagging their heads and saying Ah thou that destroyest the temple and buildest it in three days 30. Save thy self and come down from the cross 31. Likewise also the chief priests mocking said among themselves with the Scribes He saved others himself he cannot save 32. Let Christ the King of Israel descend now from the cross that we may see and believe and they that were crucified with him reviled him 29. Note All this tells us what sin is And when his servants follow him in sufferings Priests Souldiers and Rabble with insult with scorns 33. And when the sixth hour was come there was darkness over the whole land until the ninth hour 34. And at the ninth hour Jesus cried with a loud voice saying Eloi Eloi lama sabachthani which is being interpreted My God my God why hast thou forsaken me 33. Note Christ was forsaken so far as to be left to the power of Satans Servants and deprived of life and to have the sense of Gods Justice against Mans sin And this to shew that we deserved to be forsaken and to keep us from being utterly forsaken But Gods Love and esteem of him was not abated but his suffering was meritorious 35. And some of them that stood by when they heard it said Behold he calleth for Elias 36. And one ran and filled a spunge full of vineger and put it on a reed and gave him to drink saying Let alone let us see whether Elias will come to take take him down 36. In scorn they still insult 37. And Jesus cryed with aloud voice and gave up the Ghost 37. Saying Father into thy hand I commend my Spirit 38. And the vail of the temple rent in twain from the top to the bottom 39. And when the Centurion who stood over against him saw he so cryed and gave up the Ghost he said Truly this man was the Son of God 39. That he dyed not as other men in that case do 40. There were also women looking afar off among whom was Mary Magdalen and Mary the Mother of James the less and of Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women who came up with him to Jerusalem 42. And now when the even was come because it was the preparation that is the day before the Sabbath 40. Note It is likely that it 's James that 's called the Brother of Christ that is he that is called James the less for Joses and James are called brethren as here so Math. 13.55 But whether Littleness of Statuâ— or Dignity be meant it is uncertain 43. Joseph of Arimathea an honourable Counceller who also waited for the Kingdome of God came and went in boldly unto Pilate and craâ—ed the body of Jesus 44. And Pilate marvelled if he were already dead and calling unto him the Centurion he asked him whether he had bin any while dead 45. And when he knew it of the Centurion he gave the body to Joseph 45. Note He feared lest he should seem dead and be taken down alive till inquiry resolved the doubt 46. And he bought fine linen and took him dâ—â—â— aâ—d wrapped him in the linen and 〈…〉 â—epâ—lchre which was hewen out of a â—ock aâ—d râ—lled a stone unto the door 〈◊〉 the â—â—pulchre 47. And Mary Mâ—gdâ—len and Mary the mother of Joses behâ—â—d where hâ— was laid 46. â—â—â—e Joseph shewed great boldness and faith in owâ—ing Christ so openly when he was dead and so olâ— Niâ—â—demus who joyned with him 2. As Ahahs Court hâ—d one Obadiah so even the Jewish Rulers had a Josâ—ph and a Nicoâ—emus And there were Saints in Nero's house 3. Christs being buried in fine Linnen maketh it not our duty nor a sin to be buried in woollen yea tho it had bin the greatest enemy of Christ that in opposition to him had made the new Law which doth command it The Grave was also sealed and Watcht Christs burâ—â—â— hath in some sort Sanctified the Grave to true believers We maâ— boldly there lay down these bodies as still in his power and care that was buryed for us CHAP. XVI 1. ANd when the saâ—bath was past Mary Magdalene aâ—d Mary the Mother of â—amâ—s and Salome had bought sweet spicâ—s â—hat they might come and anoint him 2. And very early in the morning the first day of the week they came unto the sâ—pulchre at the rising of the sun 3. And they said among themselves Who shall roll us away the stone from the door
much worse and averse to Faith 32. The men of Nineve shall rise up in the judgment with this generation and shall condemn it for they repented at the preaching of Jonas and behold a greater than Jonas is here 32. See Matth. 12.42 33. No man when he hath lighted a candle putteth it in a secret place neither under a bushell but on a candlestick that they which come in may see the light 33. God would not have us hide his Truth much less silence it by Diabolical Persecution 34. The light of the body is the eye therefore when thine eye is single thy whole body is full of light but when thine eye is evil thy body also is full of darkness 34. The Light of Man is his true Understanding As that is so is the man a Child of Light or of Darkness 35. Take heed therefore that the light which is in thee be not darkness 35. Take heed lest that Understanding be ignorant or erroneous 36. If thy whole body therefore be full of light having no part dark the whole shall be full of light as when the bright shining of a candle doth give thee light 36. See Mark 6.26 37. And as he spake a certain Pharisee besought him to dine with him and he went in and sat down to meat 38. And when the Pharisee saw it he marvelled that he had not first washed-before dinner 37 38. See Matth. 7.3 Maâ—th 15.2 39. And the Lord said unto him Now do ye Pharisees make clean the outside of the cup and the platter but your inward part is full of ravening and wickedness 40. Ye fools did not he that made that which is without make that which is within also 41. But rather give alms of such things as you have and behold all things are clean unto you 39 40 41. True Cleanness is to be acceptable to God Be charitable and liberal and your meat will be clean to you 42. But wo unto you Pharisees for ye tithe mint and rue and all manner of herbs and pass over judgment and the love of God these ought ye to have done and not to leave the other undone 42. See Matth. 23.23 The Love of God and Justice with Men are far greater matters than religious Rites and Ceremonies or Church-Orders God's Laws are some far greater than others though none to be violated 43. Wo unto you Pharisees for ye love the uppermost seats in the synagogues and greetings in the markets 44. Wo unto you scribes and Pharisees hypocrites for ye are as graves which appear not and the men that walk over them are not aware of them 43 44. Note Hypocrisie is Pride covered with formal Ceremonious shews of Religion sometime unknown to the Hypocrite himself 45. Then answered one of the lawyers and said unto him Master thus saying thou reproachest us also 46. And he said Wo unto you also ye lawyers for ye lade men with burdens grievous to be born and ye your selves touch not the burdens with one of your fingers 45 46. Note 1. Bad men can bear guilt but not reproach for it 2. Strict Doctrine condemneth looâ—e and guilty Preachers 47. Wo unto you for ye build the sepulchers of the prophets and your fathers killed them 48. Truly ye bear witness that ye allow the deeds of your fathers for they indeed killed them and ye 〈◊〉 their sepulchers 47 48. See Matth. 23 3â— Hâ—â—ocrites glory â—n the names and honour of dâ—ad 〈…〉 and Saints and kill the living 49. Therefore also said the wisdom of God I will send them prophets and apostles and some of them they shall slay and persecute 50. That the blood of all the prophets which was shed from the foundation of the world may be required of this generation 49 50. Your Fore-fathers sins and yours shall be revenged on you shortly 51. From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple verily â— say unto you it shall be required of this generation 52. Wo unto you lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred 51 52. Note The just description of a wicked Clergy 53. And as he said these things unto them the scribes and the Pharisees began to urge him vehemently and to provoke him to speak of many things 54. Laying wait for him and seeking to catch something out of his mouth that they might accuse him 53 54. Their wrath set their wits on work to ensnare him CHAP. XII 1. IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another he began to say unto his disciples first of all beware ye of the leaven of the Pharisees which is hypocrisie 1. Note He disswadeth none from joyning with them in any good or hearing the Law from them but to avoid their Hypocrisie and ceremonious covers of iniquity joined with malice against Christ 2. For there is nothing covered that shall not be revealed neither hid that shall not be known 3. Therefore whatsoever ye have spoken in darkness shall be heard in the light and that which ye have spoken in the ear in closets shall be proclaimed upon the house tops 2.3 Trust not to Secresie and Deceit for all secret sins shall be opened at the last Note O how many will that day shame It is our wisdom by due confession to take shame sooner to our selves 4. And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can do 5. But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him 4 5. I give it you as the most friendly counsel Take heed of too much fear of man lest it cause you to betray your Souls They can but kill the Body The Soul overliveth it and man's welfare or misery is after death Persecutors or Tyrants cannot reach or hurt you after death But as you love your selves fear God whose Justice will be executed on the ungodly after death and when he hath taken away their Souls will cast them into Hell Again I say be sure to fear him 6. Are not five sparrows sold for two farthings and not one of them is forgotten before God 7. But even the very hairs of your head are all numbred fear not therefore ye are of more value then many sparrows 6 7. God's Providence extendeth to a Sparrow and to the smallest creatures for he is omnipotent and all-sufficient and maintaineth all and much more to you There is not an hair of your heads not-caused not known and not regarded by him And doth he disregard your lives or welfare whom he hath raised above the rank of Brutes Note God is as sufficient for every creature and event as if he had but that one to mind 8. Also
Son of God Luke's words are not contrary but we may conclude that the Centurion spake both 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned 49. And all his acquaintance and the women that followed him from Galilee stood afar off beholding these things 48 49. N. Souldiers and common people were not so hardened as the Priests and Rulers 50. And behold there was a man named Joseph a counsellour and he was a good man and a just 50. Oâ—e of the Council that governed 51. The same had not consented to the counsel and deed of them he was of Arimathea a city of the Jews who also himself waited for the kingdom of God 51. Who having lookt for the coming of the Messiah believed that Christ was he 52. This man went unto Pilate and begged the body of Jesus 52. N. 1. He that concealed his Faith before shewed his Love to Christ when he was dead 2. The Body of the Son of God was at the disposal and power of a Heathen even his who was Lord of all the World 53. And he took it down and wrapped it in linen and laid it in a sepulcher that was hewen in stone wherein never man before was laid 53. Prepared for himself 54. And that day was the preparation and the sabbath drew on 55. And the women also which came with him from Galilee followed after and beheld the sepulcher and how his body was laid 56. And they returned and prepared spices and ointments and rested the sabbath day according to the commandment 54 55 56. According to Moses's Law which required Ceremonial Rest it being not then abrogated CHAP. XXIV 1. NOw upon the first day of the week very early in the morning they came unto the sepulcher bringing the spices which they had prepared and certain others with them 1. Obj. Did not Nicodemus and Joseph wrap his body in Spices at his Burial Ans They laid it in haste in the dry Aloes and Myrrh deferring the full Embalming of it with the added Ointments till after the Sabbath 2. And they found the stone rolled away from the sepulcher 3. And they entred in and they found not the body of the Lord Jesus 4. And it came to pass as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek ye the living among the dead 2 3 4 5. See the reconciliation of the seeming differences of the Evangelists herein on Mat. 28. Mark 16. Joh. 20. 6. He is not here but is risen remember how he spake unto you when he was yet in Galilee 7. Saying The Son of man must be dilivered into the hands of sinful men and be crucified and the third day rise again 6 7. N. Luke saith more of this Sermon of the Angels to the Women than the other Evangelists did 8. And they remembred his words 9. And they returned from the sepulcher and told all these things unto the eleven and to all the rest 10. It was Mary Magdalen and Joanna and Mary the Mother of James and other women that were with them which told these things unto the apostles 11. And their words seemed to them as idle tales and they believed them not 8 9 10 11. N. Here is much past by which the other Evangelists have For no one of them pretended to write all that was done 12. Then arose Peter and ran unto the sepulcher and stooping down he beheld the linen clothes laid by themselves and departed wondering in himself at that which was come to pass 12. Seâ— tâ—is more fully in John 20. 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs 14. And they talked together of all these things which had happened 15. And it came to pass that while they communed together and reasoned Jesus himself drew near and went with them 13 14 15. Christ came to them but as unknown 16. But their eyes were held that they should not know him 16. It 's like the cause was partly in them and partly in the change of the countenance of Christ 17. And he said unto them What manner of communications are these that ye have one to another as ye walk and are sad 17. N. He was not ignorant of their discourse but askt them that he might instruct them 18. And the one of them whose name was Cleopas answering said unto him Art thou onely a stranger in Jerusalem and hast not known the things which are come to pass there in these dayes 19. And he said unto them What things and they said unto him Concerning Jesus of Nazareth which was a prophet mighty in deed and word before God and all the people 18 19 In Miracles and Prophecy and Doctrine 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him 21. But we trusted that it had been he which should have redeemed Israel beside all this to day is the third day since these things were done 20 21. N. They still believed that he was a Prophet For many Prophets were murdered But they now seemed to doubt yea almost to give up their belief that he was the Messiah 22. Yea and certain women also of our company made us astonished which were early at the sepulcher 23. And when they found not his body they came saying that they had also seen a vision of angels which said that he was alive 24. And certain of them which were with us went to the sepulcher and found it even so as the women had said but him they saw not 22 23.24 And yet we know not what to think but are under meer astonishment and further expectation for certain Women c. 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 25. Were you not very ignorant Men and of dull hearts you would not be so unacquainted with and backward to believe that which all the Prophets did foretel 26. Ought not Christ to have suffered these things and to enter into his glory 26. Have they not all foretold that Christ must thus suffer and then enter into the heavenly glory where is his Throne where he is to reign 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 27. N. Though it hath not pleased God to give us down this Expository Sermon of Christ yet his Spirit by his Apostles hath given us enough for our use 28. And they drew nigh unto the village whither they went and he made as though he would have gone further 28. N. Not by any false words but by his carriage concealing his purpose to stay with them 29. But they constrained him saying Abide
c. which are left to them as Judges of Edification But not when they forbid Christs Ministers the work to which they are vowed and consecrated unless they be unable or forfeit their Commission The Pastors or Bishops Preached three hundred years against the Will of Emperors and Kings and long after against the Will of Christian Emperors called Arians Eutychians Monothelites c. For we cannot but speak the things which we have seen and heard 20. We are not so blind and hardened as to go against all the Divine Evidence which we have seen and heard and to silence what God bids us speak of which we have been the Eye and Ear Witnesses our selves 21. So when they further threatned them they let them go finding nothing how they might punish them because of the people for all men glorified God for that which was done 21. The common People were not so blinded hardened and malignant as the Chief Priests and Rulers but glorifyed God for that which did but stir up the Rulers malice â— God made the People a restraint to the Priests and Rulers rage 22. For the man was above fourty years old on whom this miracle of healing was shewed 22. For the case was past all doubt the Man having been thus lame forty years Chap. 3.2 23. And being let go they went to their own company and reporred all that the chief Priests and Elders had said unto them 24. And when they heard that they lift up their voice to God with one accord and said 23. Note Not that all are supposed with conjunct voice to say just the same words but either some of them one part and some another or some said these words with others acclamations and consent or they all spake by turns to the same sence Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is 25. Who by the mouth of thy Servant David hast said Why did the heathen rage and the people imagine vain things 26. The Kings of the Earth stood up and the Rulers were gathered together against the Lord and against his Christ 24. God Prophesied by David that the Rulers of the Nations Gentiles and Jews should in vain joyn their Councels and Powers against Christ his Gospel and his Kingdom 27. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together 28. For to do whatsoever thy hand and thy Counsel determined before to be done 27. All combined by their own wickedness to do that which God hath foredetermined God foredecreed that Christ should be a sacrifice for sin but the wicked determination of their Wills that did it God only foresaw and permitted but did not cause 29. And now Lord behold their threatnings and grant unto thy Servants that with all boldness they may speak thy word 30. By stretching forth thine hand to heal and that signs and wonders may be done by the name of thy holy child Jesus 29 30. Note 1 That threatnings of malignant People are a fit opportunity for Gods Grace to his Servants 2. Boldness to Preach when unjustly forbidden is a great effect of Gods grace to his Servants 3. The gift of convincing miracles though promised must be prayed for by them 31. And when they had prayed the place was shaken where they were assembled together and they were all filled with the holy Ghost and they spake the word of God with boldness 31. The Spirit caused them thus to pray and more of the Spirit was poured on them in answer to those Prayers giving the boldness which they asked and that with a signal shaking of the place 32. And the multitude of them that believed were of one heart and one Soul neither said any of them that ought of the things which be possessed was is own but they had all things common 32. They were all of one mind and will and practice united in fervent Love which made all common to them Note It was not a commonness by levelling Titles but by voluntary fervent love 2. And the Spirit did this in the beginning to give the word an example what true Christianity and the Spirits Operation is even such fervent Love to each other for Christ's sake as destroyeth all sinful selfishness and maketh others interest to be to us as our own and so uniteth us in one Body 33. And with great power gave the apostles witness of the resurrection of the Lord Jesus and great grace was upon them all 33. And with evident miracles and wonderful gifts of the Spirit did the Apostles perform their Testimony of Christs Resurrection And the favour of God and Man was upon them or great charity prevailed among them 34. Neither was there any among them that lacked for as many as were possessours of land or houses sold them and brought the prices of the things that were sold 35. And laid them down at the apostles feet and distribution was made unto every man according as he had need 34. This was neither to be the constant practice nor yet was it an unwise excess of zeal But it was a present effect of the Spirit to shew what a degree of Love all Christians should desire and what self-denial and contempt of Riches it should cause 36. And Joses who by the apostles was surnamed Barnabas which is being interpreted The Son of consolation a Levite and of the Countrey of Cyprus 37. Having land sold it and brought the money and laid it at the apostles feet 36 37. To signifie his renouncing the World and selfishness in Love to Christ and his Church he himself being after to go abroad the World to preach the Gospel CHAP. V. BUt a certain man named Ananias with Sapphira his wife sold a possession 2. And kept back part of the price his wife also being privy to it and brought a certain part and laid it at the apostles feet 3. But Peter said Ananias why hath Satan filled thine heart to lie to the holy Ghost and to keep back part of the price of the land 1. They pretended to give the whole price but brought a part and said it was all Why hast thou let Satan put so great a sin into thy heart as to think to deceive the Holy Ghost in us Apostles as if he knew not when thou lyest Note The sin consisted 1. In Hypocrisie pretending to give more than he did 2. In the remnant of a worldly distrustful mind that could not trust God with all 3. In blasphemy against the Holy Ghost implyed as if he knew not the heart 4. In reserving what he pretended to devote which was a kind of Sacriledge 4. Whiles it remained was it not thine own and after it was sold was it not thine own power why hast thou conceived this thing in thine heart thou hast not lied unto men but unto God 4. While it was unsold it was thy
than with punishing Power to delivet any offenders to Satan as Gods Executioner on their bodies CHAP. V. 1. IT is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should have his fathers wife 1. It is not a doubtful Fame but a credible Report that there is such Fornication among you as Civil Heathens do abhor that one should have his Fathers Wife 2. And ye are puffed up and have not rather mourned that he that hath done this deed may be taken away from among you 2. And you have made light of it and not as sensible of the Sin and Shame bewailed it that he that is impenitent in this Sin may be cut off from your Society 3. For I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath so done this deed 4. In the name of our Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To deliver such an one unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 3 4 5. For though I be absent in Body yet present in Spirit I have by the Power given me by Christ determined already when you are assembled and my Spirit with you to deliver this Man to Satan by casting him out of the Church and leaving him to Gods Executioner to inflict destructive Punishment on his Body to bring him to Repentance for the saving of his Soul Note 1. That Paul himself was the Judge 2. Yet he would do it when they were assembled for Order to shew them what they should have done 3. That it was in a Church-assembly of Men present for holy Communion and not in a Lay-Court or a Consistory of the Pastors of other Assemblies who knew not the Man nor had any special Over-sight of him 4. That Satan is Gods Executioner on the Bodies even of Christians specially of Sins to Death The Church having then no Christian Magistrates was put to appeal to God to punish Capital Crimes miraculously 5. That yet this is to save the Sinner by Repentance as well as to be a Warning to others 6. Your glorying is not good Know ye not that a little leaven leaveneth the whole lump 6. You do not well to bear up such a Man in his Sin and to make light of it The whole Church so far as it 's guilty of such a Conniving or Consent is thus defiled with Guilt and may be tempted to the like Sin 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened For even Christ our passover is sacrificed for us 7. As the Jews when they kept the Passover were to cast all Leavened Bread out of their Houses so we assemble to commemorate the Sacrifice of Christ our Paschal Lamb. Purge out of your Assemblies the old Leaven of scandalous Sins that you may approve your selves a Society acceptable to God through Christ Note 1. That as Dr. Hammond observes out of Chrysostom and Theodoret there was a Tradition that this Offender was a Bishop 2. And the Assembly was to purge the Church of such a one whoever he was by forsaking him 8. Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth 8. Therefore let our Christian Assemblies be kept as holy Feasts before God not with the Vices of our old Natural or Heathen State nor with the odious Leaven of Naughtiness and Wickedness but with the Unleavened Bread of Purity Sincerity and Truth 9. I wrote to you in an epistle not to company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or extortioners or with Idolaters for then must ye needs go out of the world 9 10. I did indeed write to you before in this or some other Epistle to avoid Familiarity with Fornicators Covetous Extortioners Idolaters c. I meant that you shew your abhorrence of this Sin and shame the Sinner by shunning his Company when it is unnecessary and it is in your power so to do But I meant not that you should have no Company or Converse at all with any that are such for you live among Unbelievers and cannot go out of the World 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a railer or a drunkard or an extortioner with such an one no not to eat 11. But my Meaning and your Duty is That you shun all Company which may signifie owning or Brotherly Familiarity with any called Christians who are such scandalous Sinners that the Church and Religion may not be thought to favour them and that Shame may humble them And though it belong not to every Christian but to the Church to cast such out of Publick Societies nor to separate from the Church because such are there yet as the Church ought to purge out such so every private Man should avoid that Familiarity which is in their power even that which lieth in Friendly Eating or the like 12. For what have I to do to judge them also that are without Do not ye judge them that are within 12. For we are not authorised to call those without the Church before us to try and judge their Cases who never submitted to our Authority and are not a Scandal to the Christian Profession It is them that have consented to our Power and Discipline that you judge 13. But them that are without God judgeth Therefore put away from among your selves that wicked person 13. Those that are without the Church we must leave to the Judgment of God they are not under our Government But that wicked Person who is as one of you disown and put away from your Communion CHAP. VI. 1. DAre any of you having a matter against another go to law before the unjust and not before the saints 1. Another Scandal I hear of among you is That you go to Law against one another before Heathen Judges when you might decide your Differences among your selves How dare you do this when Heathens are unjust and will deride you 2. Do ye not know that the saints shall judge the world And if the world shall be judged by you are ye unworthy to judge the smallest matters 2. Know ye not that Christ will commit that Honour to his Saints with him to judge the World of the Ungodly And you should be all Saints your selves And if the World shall be judged by you are you not meet to decide your own little Differences 3. Know ye not that we shall judge angels How much more things that pertain to this life 3. And as Christ is the Judge of the
do with your bodies what you list God is your absolute Owner not only by the right of Creation and Preservation but by that of Redemption â—y the price of the Blood and Merits of Christ Therefore you rob and wrong him though you cannot hurt him if you alienate his own and glorifie not that God whose you wholly are by the faithful Love and Service of Soul and Body which are his And to be thus his is your Honour Safety and Felicity CHAP. VII 1. NOw concerning the things whereof ye wrote unto me It is good for a man not to touch a woman 1. As to the Question about Marriage of which you wrote I say That if a Man have no kind of intrinsick or extrinsick Reason to make it best for him it is for a Man 's own ease and quietness in the World to live single and safest to avoid Temptations to keep at sufficient distance from Women especially to avoid all tempting and immodest Touches or Familiarity 2. Nevertheless to avoid fornication let every man have his own wife and let every woman have her own husband 2. But the State of Man on Earth is such that Mâ—n cannot always do that which is most for their own quietness and ease Some have so strong Lust that Marriage is necessary to them to avoid Fornication And to those that need it it is Gods Ordinance for the Propagation of Mankind on Earth 3. Let the husband render unto the wife due benevolence and likewise also the wife unto the husband 3. And let Husband and Wife perform to each other all the Duties of Marriage which they promised 4. The wife hath not power of her own body but the husband and likewise also the husband hath not power of his own body but the wife 4. By the Marriage-Covenant you have given each other power of your Bodies for regular Congress 5. Defraud you not one the other except it be with consent for a time that ye may give your selves to fasting and prayer and come together again that Satan tempt you not for your incontinency 5. To deny this to each other is Injury and Fraud except when you are called to Humbling Fasting and Prayer and then you should consent to that sort of Abstinence but after use due Matrimonial Conversation lest your forbearance give Satan advantage to tempt you 6. But I speak this by permission and not of commandment 6. But mistake me not as if I hereby imposed Marriage on all Men as their Duty though allowed when necessary or gave this my Counsel as a Law 7. For I would that all men were even as I my self but every man hath his proper gift of God one after this manner and another after that 7. For I could wish that all Men for their own advantage had the Gift of Continence as well as I have But God who will have the World yet continued hath not given it to all but some have one measure and sort of Gâ—ft and some another 8. I say therefore to the unmarried and widows It is good for them if they abide even as I. 8. It is most for their own ease and liberty and quiet if they can to abide single as I do 9. But if they cannot contain let them marry for it is better to marry than to burn 9. But if they cannot let them use Marriage as Gods appointed Remedy for such which is better than sinful Lust 10. And unto the married I command yet not I but the Lord Let not the wife depart from her husband 10. But though it be no Sin to marry it is a Sin to depart when married Herein I â—ay God Command upon you and offer it not to your Choice as a thing indifferent 11. But and if she depart let her remain unmarried or be reconciled to her husband and let not the husband put away his wife 11. But to marry upon departure is a double Sin If any intollerable Abuse or Passion provoke her to depart let her remain unmarried and be reconciled to her Husband And so let not the Husband put away his Wife 12. But to the rest speak I not the Lord If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away 13. And the woman which hath an husband that believeth not and if he please to dwell with her let her not leave him 12 13. But as to the Case of Separation from an Infidel which some may think necessary by the Israelites Case in Ezra c. I bring you not this as a flat Command of Christ but as my best Advice Though you may let an Infidel go and may live without him that will not stay with you but is the Deserter in enmity to your Religion yet I think it best for you to do your best first to make such willing to continue and though it be to your great trouble to live with such yet if they be willing to stay be not you the Deserters no not for a time nor omit due means to make them willing though some such will be tyrannical and malicious Adversaries 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children unclean but now are they holy 14. For though the Case in Ezra may make you doubt how it was with the Israelites yet to Christians under the Law of Grace your abode with an Infidel doth not make your Conjugal Stare or Converse or Family to be unholy The State and Interest of a Believer maketh your Relation and Cohabitation holy as separated to God for holy use which the Believer can improve as all things else are sanctified to him for the Service of God Else your Children would be like those of the Infidels unclean as not in the Covenant and Church of God but now they are holy and numbred with his Peculiar People For the Christian devoteth to God himself and all that is in his power and dispose which is accepted according to the Capacity and Use of that which is devoted and this he doth by Gods Command and therefore with his Acceptance as the Seed of the Faithful always were 15. But if the unbelieving depart let him depart A brother or a sister is not under bondage in such cases but God hath called us to peace 15. But to resolve your Doubt I say If the Unbeliever depart and will not be persuaded to stay you are not bound to follow them whither ever they go Marriage was made for mutual help and you are not bound in such Cases to be enslaved by a Sinners Implacability and Desertion But yet omit nothing that tendeth to a peaceable Cohabitation for God hath called us all to Peace 16. For what knowest thou O wife whether thou shalt save thy husband oâ— how knowest thou O man whether thou shalt save thy wife 16. And as the Relation and Marriage-Converse is sanctified to the
believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places 19 20. And how wonderfully God hath manifested his Power in us that believe in giving us the Spirit of Miracles Tongues Prophecy c. and the Spirit of Illumination Faith Hope Love Joy Patience to go on in Labour and Suffering for Christ suitable to the Power which he shewed in raising Christ from death and advancing him to the Heavenly Glory where he is Lord of all 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 21. Far above all the Princes States and Powers on Earth the greatest Conquerors or Monarchs whether those that persecuted him and us or any other even those above us in the World that we are going to Angels or any sort of Spirits 22. And hath put all things under his feet and gave him to be the head over all things to the church 22. And hath given him power over all things and made him Head of the Church and Lord over all things for his Churches good and the Ends of Redemption 23. Which is his body the fulness of him that filleth all in all 23. Which Church is his Body Mystical the Celestial Political Society united to and under him in which he attaineth fully the Ends of his Redemption and in whom as glorified with him he is effectively a full and perfect Saviour in whom he will delight and be glorified and God that is all in all things fully manifesteth his Love and Glory Note 1. That the Text distinguisheth Christs Relation to his Church and to all things else He is Head to the Church by vital influx as his Body He is over all things some as Utensils for the Church and some as conquered Rebels or Enemies 2. How little reason the Church hath to fear malicious Principalities or Powers or Great Names or Devils any further than we fear our selves lest we yield to Sin by their Temptations seeing they are all in the power of Christ and under his Feet And therefore our sinful Fear doth plainly prove our Unbelief in that degree that it prevaileth 3. As the same Love so the same Power of God that was glorified in the Miracles and Resurrection of Christ is engaged for and glorified on the Church And this Glory we shall see in the fulness of time though now the Church as Christ on the Cross or in the Grave seem a forsaken shattered desolate thing 4. It is no wonder that Christ taketh what is done to his Church and Members as done to himself and will judge Men accordingly 5. The great Service that Christ requireth of us in the World is to contribute our utmost Labour and Help for the Church he himself needing nothing that we can do CHAP. II. 1. ANd you hath he quickened who were dead in trespasses and sins 1. And you who are members of this Church hath he revived and quickned by his mortifying and sanctifying Grace and by absolving you from the Guilt of Death who were in and by your Sin as dead to spiritual saving Good and liable by Guilt to everlasting Death your State of Sin was such a State of Death 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience 2. In this Sin you lived in your former Gentile State according to the Temptations and Will of Satan who is by Gods permission the Prince of the Power of the Air and by his Temptations worketh in the unpersuadable Unbelievers and Ungodly against Gods Grace and their Salvation 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others 3. And we our selves were formerly such as they and lived among them in fleshly Lusts fulfilling the Desires of our Flesh and our own Thoughts and false â—easoning and were by Natural Corruption not onely as Children of Adam but also the Progeny of Heathens the Heirs of Gods Wrath obliged to Punishment by his Justice as other Men and specially Heathens be 4. But God who is rich in mercy for his great love wherewith he loved us 5. Even when we were dead in sins hath quickened us together with Christ by grace ye are saved 6. And hath raised us up together and made us sit together in heavenly places in Christ Jesus 4 5 6. But God who is very merciful to manifest his own free Love to us when we were as others dead in Sins hath by his own Grace begun our Salvation conforming us to the Resurrection and Exaltation of Christ by delivering us from the Death of Sin and Guilt and making us alive to Holiness and giving us the Earnest and Fore-taste of Glory 7. That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus 7. That in these latter days he might shew forth the Glory of his Grace in our Redemption by Christ in which his Love and Kindness to us is resplendent 8. For by grace are ye saved through faith and that not of your selves it is the gift of God 9. Not of works lest any man should boast 8 9. For your Salvation is of Gods meer Grace and Gift through your Faith in Christ And this is not of your own contriving meriting seeking or effecting but all of Gods own Gift who hath chosen this way rather than that of Works that none may boast and ascribe that to themselves which is due onely to God 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 10. Not that we hereby exclude Good Works by excluding Mans boasting of his own Power or Merits For we our selves are Gods Work new made by Regeneration which planted us into Christ purposely to do those Good Works which neither the Law nor meer Nature enabled and enclined us to do These God hath fore-ordained and prescribed for us to live in and by Grace inclined us to do them 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world 11 12. And that you may duely value the Mercy of your Vocation you must never forget that you were of the Gentiles called Uncircumcised by the Jews and had no Knowledge of Christ as
of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God 10. That you may live suitably to your professed Faith sincerely obeying and pleasing God in all things which is your Worthiness in a Gospel-sense bringing forth the Fruits of all sorts of Good Works and increasing in the Knowledge or acknowledging of God 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness 11. Note 1. The glorious Power of God appeareth in his Servants Strength 2. The Strength of Christians appeareth most in suffering long and patiently for Christ with joy and not in overcoming Men by Strength 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light 12. Note 1. The Inheritance of the Saints is in the State and World of Light that is of Vision and Glory 2. Gods way of bringing Men to this Glory is by fitting them for it now by Holiness 3. This is the Gift which obligeth us to the greatest Thankfulness to God 13. Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son 13. Note The World is divided into two Societies One under the Power of Darkness that is Satan the Prince of Darkness who leads Men by the way of Ignorance Errour Unbelief and Lies to the utter Darkness of Misery The other is the Kingdom of Christ led by him who is the Light of the World by Truth Knowledge and Faith to the Heavenly Light 2. When Men are truly converted to Christ they are initially delivered from the Power State and Way of Darkness into the Kingdom of Christ and Light 14. In whom we have redemption through his blood even the forgiveness of sins 14. Note Christs Blood is the Price of our Redemption and Remission of Sin is much of the Collation and Application Redemption signifieth Deliverance from Bondage 15. Who is the image of the invisible God the first-born of every creature 15. In whose Humane Nature Doctrine and Works the Invisible God whose Image he is is manifested to Man and who in his Divine Nature was begotten of the Father before any Creature was made even from Eternity and in his Person as God-Man is most Excellent and is Lord of all This First-born numbreth him not with Creatures but sets him above them 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and for him 17. And he is before all things and by him all things consist 16 17. By him as God were all things created and for him and he is from Eternity before them all and by him they are upheld in being Note 1. Some by things in Heaven and Earth and Thrones Dominions c. understand onely Jews and Gentiles and the Powers of Men But this forced Exposition is groundless it being certain that all Heavenly Powers and Orders were created by the Eternal Word and Paul being here extolling his Magnificence why should we feign him to leave out the highest Part which he so plainly expresseth That Celestial Spirits have potent Superiority both over us and one another is no doubt II. The ancient Churches and Hereticks had so great Contentions about the right Notions of the Nature and Person of Christ and with such dismal Effects as maketh many Lovers of Peace to wish that such Points had been handled more cautelously reverently and peaceably Four notable Opinions there be about the Natures and Person of Christ 1. The Orthodox hold That he hath onely two Natures in one Person the Divine and Humane And of these the subtle Philosophers say that the Humane Nature is no part of his Person but an Adjunct because God cannot be a Part. But others avoid this as dangerous 2. The Arians think Christ is but a Creature but is a Superangelical Spirit the first created by whom God made all the rest and that he assumed the Humane Nature and may be well called God but not as the Father is nor of the same Substance And so that he hath two Natures Superangelical and Humane Of these 1. Some think that the Superangelical as a Soul assumed onely a Humane Body And 2. Some that he assumed a Soul and Body 3. A third sort say Christ hath three Natures 1. The Divine producing by Emanation the first created Superangelical Nature united to it self and by it creating all other things and both these Natures in the fulness of time assuming the Humane Nature entire say some and a Body Onely say others 4. The last and worst is that of the Socinians that count Christ a meer Glorified Man This Text seemeth to speak but the first though the Favourers of the third think it is for them and that other Texts are so also They think it was not onely the Divine Nature but the Superangelical which appeared to Abraham Moses c. in a visible Body before the Incarnation And by asserting these three Natures in Christ they would reconcile the Orthodox and the Arians The Controversies also whether Christ be two Persons or but one and have two Wills and Operations or but one and whether it may be said That Mary was the Mother of God and that one of the Trinity was crucified c. did grievously rend the Church of which I have spoken elsewhere and plainly shewed in what sense Christ is two yea many Persons relatively and in what sense but one and in what sense his Wills are two and in what sense but one 18. And he is the head of the body the church who is the beginning the first-born from the dead that in all things he might have the preeminence 18. And he is now the Head both by Government and quickning Influence of the Church which is his Body Politick and united to him incomprehensibly the Spring of Life to us and the first that rose from Death to glorious Immortality triumphantly by his own Power by whom it is that we live and shall be raised For in all things he is Highest above all Creatures 19. For it pleased the Father that in him should all fulness dwell 19. For it seemed good to the Father that Jesus Christ should be filled with all Created Perfection as well as he hath Divine Perfection and be the Spring and Treasure of all Good as the Head over all things to his Church and the Universal Administrator 20. And having made peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven 20. And having accepted his Sacrifice on the Cross for a general Attonement and Propitiation by him to reconcile the guilty sinful and cursed World to him so far as that their Guilt and Enmity should not hinder
God at the coming of Christ to Judgment CHAP. IV. 1. FUrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how you ought to walk and to please God so ye would abound more and more 1. Note That Paul's Doctrine against Justification by the Works of the Law consisteth with vehement urgency for Men to please God by doing their Duty and abounding therein 2 3 4 5. For ye know what commandments we gave you by the Lord Jesus For this is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which know not God 2 3 4 5. You know how we charged you from Christ as that which God requireth in you that you be a Holy People and therefore that you be no Fornicators but be careful to use your Bodies in purity and honour and not in fleshly Lust like the ignorant Heathens 6. That no man go beyond and defraud his brother in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified That no Man tread upon or defraud his Brother in any Matter c. Note Some think that it is Unnatural Lust that is here obscurely named by Modesty But that it forbids all sorcible or fraudulent Wrong to another in Body or Estate is most probable And note That God is especially the Avenger of such Wrongs in which the Power and Fraud of Oppressors leaveth Men no other Help but Gods 7. For God hath not called us unto uncleanness but unto holiness 7. It is to Holiness and from all Uncleanness that God hath called us by Christ And we must live according to our Vocation if we are converted indeed 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit 8. Those therefore that plead for such Sins as harmless and despise these Bounds of Lust despise Gods own Commandments and him and not onely us that preach them and they despise the Spirit of Holiness given by God to all the Faithful which condemneth these Lusts 9. But as touching brotherly love ye need not that I write unto you for ye your selves are taught of God to love one another 9. As for Brotherly Love you have not such need to be taught it as those that know it not For God who hath a way of teaching by Efficiency beyond that of Words hath taught you to love one another by giving you this Love by his Holy Spirit 10. And inded ye do it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more 10. Note 1. That it is a wise way to make Men better to praise so much Good as is in them 2. Even those that God hath taught by his own Operations have need to be entreated by Men to increase even in the Duty of Loving others 11. And that ye study to be quiet and to do your own business and to work with your own hands as we commanded you 11. And to that end that you make it your earnest care and study to avoid all strife and to live in quietness with all Men And for this that you avoid medling in other Mens Matters unnecessarily but mind and meddle with the Business which is your own and that Idleness cast you not on others for Supply but that you work for your selves as I commanded you Note That he that will increase in Love must 1. Study Quietness 2. And not meddle uncalled with other Mens Matters 3. Nor make himself need the Help of others 4. And therefore not live in impoverishing Idleness 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing 12. That so your Condition in the World may enable you to live in a comely sort with Reputation and not expose you to Contempt and that Want may not afflict you 13. But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others which have no hope 13. And left you be tempted to doubtful or over-sorrowful Thoughts of the Dead like them that believe not a better Life hereafter I would not have you cherish such Sorrows by ignorance of their Case 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him 14. For how can we believe that Christ died and rose but we must also believe the Resurrection of those that are the departed Members of Christ He will bring their Souls with him for they are with him now and he will raise their Bodies and so bring the entire Man with him in Judgment Note That Death is called a Sleep to the Faithful with respect to the Body and the Rest of the Soul fâ—oâ— Sorrow but not as if the Soul were but in a sleepy Inactivity 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep 15. For I say this not as my Word but Gods That such of us Believers as shall be found alive then shall not go before them that are dead to Christ at his coming 16. For the Lord himself shall descend from heaven with a shout with the voice of the archangel and with the trump of God and the dead in Christ shall rise first 16. For the Lord himself coming down in his visible Humanity from Heaven shall call the World together as Men call Assemblies by Shout by Voice or by a Trumpet so shall Christ by his unknown way called the Voice of an Archangel and the Trumpet of God and first the dead Christians shall be raised to Life 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord. 18. Wherefore comfort one another with these words 17 18. Then those of us who shall be alive and remain shall by his Power be caught up with them to meet Christ in the Air who will adjudge us to Everlasting Life and so we shall ever after that be with Christ in Glory where he is Therefore encourage and comfort your selves and each other with the lively Belief the joyful Hopes and the frequent mention of this most Blessed Time and State Note 1. That though Paul knew not the time it 's a groundless Reproach of Paul by them that say He thought that he should have lived here till the coming of Christ to Judgment Had Paul made Men believe that Christ should come again in that very Age what a Delusion would it have been to the Churches and what
hath appointed to be Owner and Lord of all things as he is God and Man not only by the prime right of Creation but as the Redeemer of Man all power in Heaven and Earth and all things are delivered to him for the ends of Redemption And by him his Wisdom and Word he made the Worlds and all therein 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high 3. Who being the shining Beam or Splendor of his Glory by whom God shineth forth or giveth the knowledge of himself to us as the Sun is known to us by its light and the Character of his Subsistence and upholding and ruling all things by the Word of his Power as by that Word of God's Power they were made when he had by his own Merits and Sacrifice and Covenant made a sufficient Purgation to take away the guilt of our sins and so far purged them away as to enact a pardoning Covenant for all that will believingly accept it in him So that now the general Pardon wants nothing but Acceptance and none shall perish for want of sufficiency in the Sacrifice or Covenant he then ascended and is in heavenly Glory at the Right Hand of God's supream Celestial Majesty Head over all things to his Church that thence he may send down the Holy Ghost to gather his Chosen and bring his Mystical Body to Glory 4. Being made so much better than the angels as he hath by inheritance obtained a more excellent name than they 4. Being in Excellency and Superiority set above the Angels as he hath by Lot or Inheritance obtained higher Titles Power and Offices than they 5. For unto which of the angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son 6. And again when he bringeth in the first begotten into the world he saith And let all the angels of God worship him 5 6. He calls Christ his Son in divers Texts which though it speak partly of David yet ultimately meaneth Christ and he commandeth the Angel◠to worship him But none of this is said of Angels 7. And of the angels he saith Who maketh his angels spirits and his ministers a flame of fire 7. But he calls his Angels Spirits and Servants and a Flame of Fire 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteousness is the scepter of thy kingdom 9. Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows 8 9. But to the Son he ascribeth the name of God and an Everlasting Throne and Kingdom and a Scepter of Righteousness and a Superiority by Divine Unction above all others 10. And thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail 10 11 12. He is said to be the Lord who made Earth and Heaven and who will remain when they perish and be the same when they are changed 13. But which of the angels said he at any time Sit on my right hand until I make thine enemies thy footstool 13. He never said to any Angel what he said to Christ of his Kingdom and the subduing of his Enemies c. 14. Are they not all ministring spirits sent forth to minister for them who shall be heirs of Salvation 14. All those Spirits that are properly called Angels or Messengers are Spirits appointed and sent forth by God to minister for them who shall be Heirs of Salvation under Jesus Christ Annotation THE great difficulty here is to understand how this description belongeth to the Person of Christ Whether it be the Divine Nature that is said to be appointed Heir c. the Brightness of God's Glory the Character of his Subsistence or Person made better than Angels begotten this day set on God's right hand in power c. or the Humane Or whether it be spoken of the Person of Christ as in both Natures and we must not enquire according to which Nature the words are spoken of Christ I have before said on Col. 1.15 16. how many Opinions about the Person and Natures of Christ have been pleaded for 1. That of the Orthodox who assert but one Person of Christ and two Natures though the word Person was long refused by many as not meaning the same with Hypostasis And subtil Philosophers say that the Humane Nature can be no part of Christ's Person but an Adjunct because his Person was compleat from Eternity and the Deity cannot be a Part. But if it were not that the Hereticators will quarrel with it it may be said that the word Person is equivocal and that as Hypostasis is a Person the Divine Nature is the whole Person but not as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Relative Person 2. That of the wretched Socinians who feign Christ to be meer Man advanced 3. That of the Arrians who make him only the first Creature or Emanation of God incarnate super-angelical Light of Lights Very God of very God begotten by Emanation not made as other Creatures but making them all but yet not of the same Essence or Substance with the Father but from the same as a Beam or light from the Sun This the Church hath condemned these 1300 years and more 4. That of some of late who say that Christ hath three Natures 1. The Divine 2. The aforesaid Super-angelical assumed by the Divine to nearest Union 3. The Humane assumed by Both. And they think that this Text speaketh chiefly of the second as assuming the third As it is dangerous to err about any necessary point concerning Christ's Person so it is dangerous to be rash in taking up any unnecessary Opinion about so incomprehensible a Mystery and worse to urge it with pride and fury to the dividing of the Church and the damning of Dissenters To say about many Cases that have torn the Churches I know not is more pardonable than turbulent Error CHAP. II. THerefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip 1. Therefore we that have heard the Gospel of Christ and specially who have professed to receive it should with great earnestness set our minds and hearts unto it lest by negligence or unbelief we should lose what we have heard and be as leaking Vessels and be lost our selves 2. For if the word spoken by
for us which thence he will bestow 13. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 13. If these be by Divine Institution effectual against corporal Legal uncleanness by a ceremonial Sanctification the figure of the spiritual 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God 14. Most certainly then shall the Blood of Christ who by the Eternal Spirit offered himself Soul and Body a spotless Sacrifice to God the Soveraign Righteous Judge to cleanse Soul and Conscience from the power and guilt of dead works which signifie a death in sin and tend to death for sin to serve the Living God who will accept us to an Everlasting Life Note By the Eternal Spirit by which Christ offered himself some Expositors understand Christ's Immortal Soul voluntarily resigning his Life 2. Others understand the Holy Ghost the Third Person in the Trinity by whom Christ is said to be conceived and to do his Miracles 3. Others understand his own Divine Nature as the Second Person It 's hard to be sure which is meant but it is of no great moment seeing it is certain that indeed he did it by all these three There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ which they think by Eternal Emanation cometh from the Deity united to it which they make a middle Third Nature in Christ and in which they suppose it is that as a Creature he is advanced above all Angels because they take Angels and Men to to be specie distinct and that if Humane Nature must be set above Angels in it self it must thereby change its species and be no more humane But to be wise to sobriety in such Mysteries is safe and not to presume 15. And for this cause he is the mediatour of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance 15. And for this cause Christ became Mediator between God and Man to procure seal and promulgate the New Covenant or Law of Grace that his death doing that which no other Sacrifice could do in expiation of the Jews sins committed under the Mosaical Covenant as well as of the rest of the World they which are by his call made sound Believers might by promise be secured of the Eternal Inheritance and possessed of it in due time 16. For where a testament is there must also of necessity be the death of the testatour 17. For a testament is of force after men are dead otherwise it is of no strength at all whilest the testatour liveth 16 17. And Christ being by his Sponsion to be a Sacrifice his Donation doth presuppose his Purchase and thence his Covenant hath also the nature of a Testament which supposeth the death of the Testator and is not of efficacy till then to give full right to what he bequeatheth Note That the eminent Evangelical Kingdom of the Mediator in its last full Edition called the Kingdom of Christ and of Heaven distinct from the obscure state of Promise before Christ's Incarnation began at Christ's Resurrection Ascension and sending of the eminent Gift of the Holy Ghost and was but as an Embrio before 18. Whereupon neither the first testament was dedicated without bloud 18. Therefore the first as figurative of the second was consecrated and sealed in blood 19. For when Moses had spoken every precept to all the people according to the law he took the bloud of calves and of goats with water and scarlet wool and hyssop and sprinkled both the Book and all the people 20. Saying This is the bloud of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with bloud both the tabernacle and all the vessels of the ministry 22. And almost all things are by the law purged with bloud and without shedding of bloud is no remission 19 20 21 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ 2. The Custom of sacrificing from the Fall must arise from Divine Institution and not without it from natural Invention as some now affirm And no doubt but it is propagated among all Idolaters through the World 1. By Tradition from Adam 2. Corrupted by Devils who would be worshipped as God and to that end promote the imitation of God 3. The Papists sprinkling of Holy Water is such another corrupt imitation setting up their Ceremony instead of Gods which Christ abolished 23. It was therefore necessary that the patterns in things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these 23. These Ceremonies being ordained to prefigure and notifie things that are in Heaven and belong to Heaven it was meet that such blood should be the purifying Ceremony But the heavenly things themselves must be purchased and the Souls fitted for it purified and the Covenant consecrated by a more precious Sacrifice even the blood of the Lamb of God who taketh away the sins of the World 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 24. For it was not to officiate in a Tabernacle made by man that Christ became our High Priest but though his Sacrifice was offered on Earth it was to officiate by continued Intercession for us in the Heavens in the presence of God's Glory of which the other was but a Type 25. Nor yet that he should offer himself often as the high priest entreth into the holy place every year with blood of others 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 25 26. Note 1. Christ's once offering was sufficient It may oft be commemorated but only once done 2. It is unspeakable joy to Believers that Christ is for us as our High Priest entred into Heaven For he hath promised that we shall be with him where he is And where else now should we desire to be 3. The days of Christ here were the declining latter part of the World called the end as fifty or sixty years old is the end that is the latter part of man's Life How near then is it now to an end 1684 after 27 28. And as it is appointed unto men once to die but after this the Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation 27 28. And as it is with the common state of
Judgment and so of our final Salvation 4. In that sincere Holiness and Obedience is the very matter that must justifie men against the virtual or actual accusation of Satan that they were not holy and obedient but ungodly or hypocrites As Faith it self is the matter of our Justification against the accusation that we were not Believers Now James speaketh of no other Faith than Paul doth But 1. He speaketh of another thing under the name of Works 2. And he speaketh of a working Nature in Faith for our Justification begun and of the Deeds themselves as needful to its continuance And in a word he speaketh of such Justification by no sort or works 1. In opposition to Christ or free Grace or 2. In coordination with him 3. But in meer instituted subordination to him And no Christian must ascribe to any Faith Works or act of Man the least part of the Office of Christ CHAP. III. 1. MY brethren be not many masters knowing that we shall receive the greater condemnation 1. And as I thus admonish you against the Errour of Hypocrites who take their dead Opinions and Professions for a Justifying Faith so must I do against another Vice which that sort of Hypocrites are guilty of Their Pride and Self-conceit maketh them think that their knowledge is much higher than other Christians and that they are the fittest men to be Teaching Masters and Reprovers and so they are all forwarder to Teach and Magisterially Censure others and use their Tongue to contemn others as short of them in knowledge and to boast of themselves and all their Talk runs in a Teaching and not a Learning way But I warn you to avoid this proud and masterly spirit for it will make your sin the greater and without excuse and increase your condemnation 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body 2. Your zeal goeth out by censuring others as great sinners in comparison of you perhaps for not observing your Ceremonies and Traditions or not taking you for their Teaching Masters But fear sin in your selves yea lest your censorious reproachful unbridled Tongues should prove worse than that which you censure others for He that hath most power to rule his Tongue and sinneth not in words is like to be the most perfect Christian and can rule his actions by the same Obedience and Wisdom which doth rule his Tongue 3. Behold we put bitts in the horses mouths that they may obey us and we turn about their whole body 3. As we rule the whole bodies of Horses by a Bridle in the mouth so could you bridle your mouths it would both signifie a power to rule your lives and much promote this 4. Behold also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helm whithersoever the governour listeth 4. So the Pilot by so small a thing as the Helm ruleth great Ships that are under the force of Winds 5. Even so the tongue is a little member and boasteth great things 5. And man's Tongue is but a small part of the body though it boast great things and the Government of that little member is a great part of the Government of the man 5 6. Behold how great a matter a little fire kindleth And the tongue is a fire a world of iniquity so is the tongue amongst our members that it defileth the whole body and setteth on fire the course of nature and it is set on fire of hell 5 6. The Tongue in the body and the World is like fire among much combustible matter As a little fire kindleth much so this little member doth both kindle defiling passions and guilt in our own bodies and also kindle hatred rage and strife in the World and set on fire the Societies and Affairs of Mankind in the World being it self set on fire by the Devil and used by hellish temptations to hellish designs in diabolical employment 7. For every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind 8. But the tongue can no man tame 7 8. For all sorts of Animals have been mastered by Man But the Tongue of another who can master when we have so much ado to subdue our own 8 9. It is an unruly evil full of deadly poison Therewith bless we God even the Father and therewith curse we men which are made after the similitude of God 10. Out of the same mouth proceedeth blessing and cursing 8 9. It is to us and in the World an unruly evil till Grace shall tame it and infecteth our selves and the societies where we live with the mortal Poison of many great sins The same Hypocrites who praise God and worship him with it do reproach their Brethren with it not only Men that have some of Gods Image in their natural faculties but those that are Gods true Servants better than themselves who are renewed to Gods Image in Holiness by Grace 10. 11. My brethren these things ought not so to be Doth a fountain send forth at the same place sweet water and bitter 12. Can a fig-tree my brethren bear olive-berries either a vine figs so can no fountain both yield salt water and fresh 10 11 12. Do you not perceive that your ill reproachful Tongues which vilifie speak evil of and condemn good Christians for not being of your minds do confute themselves when the same Tongues profess to honour God and boast of Wisdom and Religion in your selves If you were as Wise and Godly as you profess your Tongues would not by speaking ill of your Brethren shew the contrary No Fountain sends forth sweet water and bitter fresh and salt no Fig tree brings sorth Olives The tree is known by its fruits 13. Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom 13. Are any among you indeed as much wiser and knowing and excelling others as you would be thought when you censure or despise them Shew it if you would have any wise man believe you not by proud boasting or talking against others but by the true fruits of the Spirit even a better conversation than theirs in all your dealings and by more good works with that humble meekness which signifieth true Wisdom 14. But if ye have bitter envying and strife in your hearts glory not and lie not against the truth 15. This wisdom descendeth not from above but is earthly sensual devilish 14 15. But if you have a bitter Zeal and envy and uncharitable heart-rising and strife against your Brethren pretending truth Orthodoxness or Religion for your swelling envy and emulation and talking and preaching down Love and Peace to make those that differ from your side to seem hateful or contemptuous in comparison of