the ship with the hired servants and went after him 19.20 N. He spake to their hearts 21. And they went into Capernaum and straitway on the sabbath day he entred into the Synagogue and taught 22. And they were astonished at his Doctrine for he taught them as one that had authority and not as the scribes 21.22 He spake as Authorized by God to speak in his name and not as an ordinary Expositor of the Law 23. And there was in their Synagogue a man with an unclean spirit and he cryed out 24. Saying Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy One of God 25. And Jesus rebuked him saying Hold thy peace and come out of him 26. And when the unclean spirit had torn him and câ—â—â—d with a loud voice he came out of him 27. And they were all amazed insomuch that they questioned among themselves saying What thing is this what new doctrine is this For with authority commandeth he even the unclean spirits and they do obey him 23. c. N. 1. By an Vnclean Spirit he meant the Devil as such 2. Forced Obedience is common to Devils Willing and Loving Obedience belongeth to Children 28. And immediately his fame spread abroad throughout all the region round about Galilee â—9 And forthwith when they were come out of the synagogue they entred into the house of Simon and Andrew with James and John 29. N. Christs Chief Apostles dwelt in Capernaum 30. But Simons wives mother lay sick of a fever and anon they tell him of her 31. And he came and took her by the hand and lift her up and immediately the fever left her and she ministred to them 30.31 She was persently so cured that she served them 32. And at even when the sun did set they brought unto him all that were diseased and them that were possessed with devils 33. And all the city was gathered together at the door 34. And he healed many that were sick of divers diseases and cast out many devils and suffered not the devils to speak because they knew him 32. c. He needed not the Devils Testimony 35. And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed 35. N. Have not we Sinners more need to break our sleep for secret Prayer He prayed not with his Disciples because the same Confessions and Prayers were not fit for him and them 36. And Simon and they that were with him followed after him 37. And when they had found him they said unto him All men seek for thee 38. And he said unto them Let us go into the next towns that I may preach there also for therefore came I forth 36.37.38 I must Preach in more places than one 39. And he preached in their Synagogues throughout all Galilee and cast out devils 40. And there came a leper to him beseeching hiâ— and kneeling down to him and saying unto him If thou wilt thou canst make me clean 41. And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean 42. And assoon as he had spoken immediately the leprosie departed from him and he was cleansed 39.40 Believing his Power he found that he was willing 43. And he straitway charged him and forthwith sent him away 44. And saith unto him See thou say nothing to any man but go thy way shew thy self to the priest and offer for thy cleansing those things which Moses commanded for a testimony unto them 43. N. Christ required the Legal Duties to the unlawfully-called and bad Priests 45. But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the city but was without in desert places and they came to him from every quarter 45. Publication raised Envy and caused Christ to withdraw into the Wilderness what wonder if our Hearers indiscretion hurt us CHAP. II. 1. AND again he entred into Capernaum after some days and it was noised that he was in the house 2. And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the door and he preached the Word unto them 1.2 He Preached to them that were within the house and without the door not fearing the Reproach of a Conventicle 3. And they came unto him bringing one sick of the palsie which was born of four 4. And when they could not come nigh unto him for press they uncovered the roof where he was and when they had broken it up they let down the bed wherein the sick of the palsie lay 5. When Jesus saw their faith he said to the sick of the palsie Son thy sins be forgiven thee 5. The Sin for which thou art thus Afflicted is forgiven thee 6. But there were certain of the Scribes sitting there and reasoning in their hearts 7. Why doth this man thus 〈◊〉 blasphemies who can forgive sins but God onely 7. None but God can forgive any wrong done to God But 1. Christ was God 2. A Minister of God may declare Gods forgiveness 8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves he said to them Why reason ye these things in your hearts 9. Whether is it easier to say to the sick of the palsie Thy sins be forgiven thee or to say Arise take up thy bed and walk 10. But that ye may know that the Son of man hath power on earth to forgive sins he saith to the sick of the palsie 11. I say to thee Arise and take up thy bed and go thy way into thy house 12. And immediately he arose took up the bed and wentforth before them all insomuch that they were all amazed and glorified God saying We never saw it on this fashion 8 c. Is it not all one to forgive the Sin and to forgive the Punishment We never saw such Works before 13. And he went forth again by the sea-side and all the multitude resorted to him and he taught them 13. N. In Field-Meetings House-Meetings Mountain-Meetings Ship-Meetings Synagogue-Meetings and Temple-Meetings he Taught the People and Preached the Gospel 14. And as he passed by he saw Levi the son of Alpheus sitting at the receipt of custom and said unto him Follow me And he arose and followed him 14. N. He called Publicans 15. And it came to pass that as Jesus sate at meat in his house many publicans and sinners sate also together with Jesus and his disciples for there were many and they followed him 16. And when the scribes and pharisees saw him eat with publicans and sinners they said to his disciples How is it that he eateth and drinketh with publicans and sinners 17. When Jesus heard it he said to them They that are whole have no
thunder 18. And Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alpheus and Thaddeus and Simon the Canaanite 19. And Judas Iscariot who also betrayed him and they went into an house 16. c. N. He suited the number to the twelve tribes till the Church was to be made Catholike and then he increased the number 20. And the multitude cometh together again so that they could not so much as eat bread 21. And when his friends heard of it they went out to lay hold on him for they said He is beside himself 20.21 His kindred thought that all this ado did signifie some extasie and would have got him home But one very old Greek Copy Bezas readeth it thus When the scribes and the rest heard of it they came to apprehend him for they said that he made men mad 22. And the Scribes who came down from Jerusalem said He hath Beelzebub and by the prince of the devils casteth he out devils 22. They denied not the matter of fact of his Miracles but said that he did it by the Prince of the Devils 23. And he called them to him and said to them in parables How can Satan cast out Satan 24. And if a kingdom be divided against it self that kingdom cannot stand 25. And if a house be divided against it self that house cannot stand 26. And if Satan rise up against himself and be divided he cannot stand but hath an end 27. No man can enter into a strong mans house and spoil his goods unless he first bind the strong man and then he will spoil his house 23. c. It is not by the Devils own consent that he is cast out but by overcoming him 28. Verily I say to you All sins shall be forgiven to the sons of men and blasphemies wherewith soever they shall blaspheme 29. But he that shall blaspheme against the holy Ghost hath never forgiveness but is in danger of eternal damnation 30. Because they said He hath an unclean spirit 28 c. All other sin and blasphemy is curable and pardonable but if men will take all the miracles gifts and graces of the holy Ghost by which I and my servants prove me to be sent from God to be all done by the Devil to deceive them there is no greater evidence of Gods attestation left to convince them and therefore their blasphemous unbelief is uncurable and unpardonable 31. There came then his brethren and his mother and standing without sent unto him calling him 32. And the multitude sate about him and they said to him Behold thy mother and thy brethren without seek thee 33. And he answered saying Who is my mother or my brethren 34. And he looked round about on them that sate about him and said Behold my mother and my brethren 35. For whosoever shall do the will of God the same is my brother and my sister and my mother 31 c. If you would know me you must look beyond my fleshly Kindred and Relations As I am of an higher off-spring so I have higher works to do than to please natural kindred I draw you not from due regard to your natural kindred God commandeth you to honour Parents But Spiritual Relations to me as such are more amiable and happy than meer Natural Relations as such It is a more amiable thing to be a Lover of God and to obey him than to be my Mother Sister or Brother If they had no better they would perish for ever But all that love God and obey him shall be saved This is great comfort to every true Christian that they are dearer to Christ than Mother Brother or Sister as such would have been had they not been holy CHAP. IV. 1. ANd he began again to teach by the sea side and there was gathered to him a great multitude so that he entred into a ship and sate in the sea and the whole multitude was by the sea on the land 2. And he taught them many things by parables and said to them in his doctrine 3. Hearken behold there went out a sower to sow 4. And it came to pass as he sowed that some fell by the way side and the fowls of the air came and devoured it up 5. And some fell on stony ground where it had not much earth and immediately it sprang up because it had no depth of earth 6. But when the sun was up it was scorched and because it had no root it withered away 7. And some fell among thorns and the thorns grew up and choaked it and it yielded no fruit 8. And other fell on good ground and did yield fruit that sprang up and increased and brought forth some thirty and some sixty and some an hundred 9. And he said to them He that hath ears to hear let him hear See Paraphrase on Matth. 13. 10. And when he was alone they that were about him with the twelve asked him the parable 10. He is said to be alone when the multitude were gone 11. And he said to them To you it is given to know the mystery of the kingdom of God but to them that are without all these things are done in parables 12. That seeing they may see and not perceive and hearing they may hear and not understand lest at any time they should be converted and their sins should be forgiven them See Matth. 13.12 13. God hath vouchsafed you greater help and light than to those without that are not my Disciples Parables are fitted to their ignorant state who wilfully neglect instruction and are never the better for what they hear so that it doth not convert and heal them Did they enquire and diligently search for truth it should be fullier opened to them 13. And he saith to them Know ye not this parable and how then will ye know all parables 13. If ye understand not this plain similirude how will ye understand many more which you must hear 14. The lower soweth the word 15. And these are they by the way side where the word is sown but when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts 16. And these are they likewise which are sown in stony ground who when they have heard the word immediately receive it with gladness 17. And have no root in themselves and so endure but for a time afterward when persecution or affliction ariseth for the words sake immediately they are oftended 18. And these are they which are sown among thorns such as hear the word 19. And the caâ—es of this world and the deceitfulness of riches and the lusts of other things entring in choak the word and it becometh unfruitful See Matth. 13. The several Writers of Christs words give us the same in sence tho there be some small difference in the words 20. And these are they which are sown on good ground such as hear the word and receive it and bring forth fruit
of the sepulchre 4. And when they looked they saw that the stone was rolled away for it was very great 4. The Angel had before done it and frighted away the Souldiers 5. And entring into the sepulchre they saw a young man sitting on the right side clothed in a long white garment and they were affrighted 6. And he saith unto them Be not affrighted ye seek Jesus of Nazareth which was crucified he is risen he is not here behold the place where they laid him See on Job 20. The reconciling of the seeming differences of the Evengelists about the Apparitions 7. But go your way tell his diâ—ciples and Peter that he goeth before you into Galilee there shall ye see him as he said unto you See Joh. 21.1 2. 8. And they went out quickly and fled from the sepulchre for they trembled and were amazed neither said they any thing to any man for they were afraid 8. Fear made them silent 9. Now when Jesus was risen early the first day of the week he appeared first to Mary Magdalene out of whom he had cast seven devils 9. The rest were near her 10. And she went and told them that had bin with him as they mourned and wept 10. She was the first messenger of Joy to the morning weeping Disciples 11. And they when they had heard that he was alive and had been seen of her believed not 11. Note Christs Disciples found a great difficulty to believe his Resurrection and he took them noâ— at the worst 12. After that he appeared in another form to two of them as they walked and went into the countrey 13. And they went and told it unto the residue neither believed they them 14. Afterward he appeared unto the eleven as they sat at meat and upbraided them with their unbelief and hardness of heart because they believed not them which had seen him after he was risen 12. Mark doth but give us a brief touch of some of Christs appearances and leave much recorded by others Note unbelief and Hardness of heart are radical sins in us and of difficult cure Note Christ findeth so much of these in us as to upbrail us with them as our fault and shame and directeth us what to blame and resist in our selves 15. And he said unto them Go ye into all the world and preach the gospel to every creature 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned 15. To all men as far as ye are able 16. He that upon your Preaching believeth the Gospel and sincerely giveth up himself in the Baptismal Covenant to God the Father the Son and the Holy Ghost by a practical and obedient Trust and dedication shall be forgiven and be saved from sin from the curse of the Law from Satan and from Hell But those to whom you Preach who will not believe and take me for their Saviour and God for their God shall be condemned to Hell as refusers of Salvation 17. And these signs shall follow them that believe in my name shall they cast out devils they shall speak with new tongues 18. They shall take up serpents and if they drink any deadly thing it shall not hurt them they shall lay hands on the sick and they shall recover 17. And because it cannot be expected that all people believe things so strange and unlikely to nature upon your bare affirmation I will by sending down the Holy Ghost attest your word by these miraculous signs They that believe and specially you my Apostles shall in my name cast out Devils from the Possessed and make them obey me and confess me You shall speak in various Languagues which you â—ever learnt Poyson shall not hurt you either Serpents outwardly or taken inwardly And you shall pray and lay your hands on the sick in my name and they shall recover Note 1. That not every one shall have all these gifts but some one and some another not that you shall use them when and how you will but as pleaseth the Holy Ghost that giveth them 19. So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God 19. Note His Ascension they beheld and his Glorification they believed by the Spirits revelation 20. And they went forth and preached every where the Lord working with them and confirming the word with signs following Amen 20. And accordingly they began in Judah and thence went abroad through the Gentile World every where Preaching the Gospel of Christ his Person Life Doctrine Sufferings Resurrection Ascension Kingdome Judgment Glory and Blessing to his Church The Lord by his Grace making their teaching successful and assisting and confirming it by the promised Miracles The Gospel according to St. LUKE CHAP. I. 1. FOrasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed amongst us 2. Even as they delivered them unto us which from the beginning were eye-wit-nesses and ministers of the word 1. Divers having published the declaration or History in order of those matters of Fact and Doctrine which have been done and are fully believed among us Christians 2. Even as those men did faithfully deliver them to us who from the beginning were eye-witnesses of the works of Jesus and Ministers who attended him and have preached his word 3. It seemed good to me also having had perfect understanding of all things from the very first to write unto thee in order most excellent Theophilus 3. I also thought good to write the like history in order to thee most excellent Theophilus both to confirm what is by others written and to add especially of the beginning of the history what in others is omitted having my self by very diligent search got full notice of these matters from the very first which others mention not 4. That thou mightest know the certainty of those things wherein thou hast been instructed 4. That I may contribute my endeavour to encrease thy knowledge and confirm thy belief of those things concerning Jesus Christ which thou hast already learned among us 5. THere was in the days of Herod the King of Judea a certain priest named Zacharias of the course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth 5. Note The Families of the Priests officiated in their courses and Abia's course was the 8th of old 1 Chron. 24.10 After it was the 12th Nehem. 12.1 And after that the eleventh Neh. 12.17 6. And they were both righteous before God walking in all the commandments and ordinances of the Lord blameless 6. They were both sincere godly persons living in true obedience to all the Commandments and ordinances of God according to the Law and light which they were under without the blot of any gross or scandalous Sin 7. And they had no child because that Elizabeth was barren and they both were now
bring him in because of the multitude they went upon the house-top and let him down through the tiling with his couch into the midst before Jesus 15 16 17 18 19. Note O that we were all as diligent and believing for the healing of our Souls 20. And when he saw their faith he said unto him Man thy sins are forgiven thee 21. And the scribes and the pharisees began to reason saying Who is this which speaketh blasphemies Who can forgive sins but God alone 22. But when Jesus perceived their thoughts he answering said unto them What reason ye in your hearts 23. Whether is easier to say Thy sins be forgiven thee or to say Rise up and walk 20 21 22 23. To forgive the punishment is to forgive the sin which you shall see I have power to do 24. But that ye may know that the Son of man hath power upon earth to forgive sins he said unto the sick of the palsie I say unto thee Arise and take up thy couch and go into thine house 25. And immediately he rose up before them and took up that whereon he lay and departed to his own house glorifying God 26. And they were all amazed and they glorified God and were filled with fear saying We have seen strange things to day 24 25 26. The Glory of all great things is due only to God whoever is the Agent 27. And after these things he went forth and saw a publican named Levi sitting at the receipt of custom and he said unto him Follow me 28. And he left all rose up and followed him 27 28. Levi is Matthew 29. And Levi made him a great feast in his own house and there was a great company of Publicans and of others that sat down with them 30. But their Scribes and Pharisees murmured against his disciples saying Why do ye eat and drink with Publicans and sinners 31. And Jesus answering said unto them They that are whole need not a physician but they that are sick 29 30 31. Note It is none of the meaning of God's Law to be against Charity or man's good but to keep us from encouraging evil 32. I came not to call the righteous but sinners to repentance 32. It is sinners that need me for a Saviour and the unconverted that need conversion 33. And they said unto him Why do the disciples of John fast often and make prayers and likewise the disciples of the Pharisees but thine eat and drink 33. The Disciples of John and the Pharisees used more strictness in tasks of fasting and making prayers and in bodily austerities than Christ's Disciples did 34. And he said unto them Can ye make the children of the bride-chamber fast while the bridegroom is with them 35. But the days will come when the bridegroom shall be taken away from them and then they fast in those days 34 35. Then shall they have days of sadness 36. And he spake also a parable unto them No man putteth a piece of new garment upon an old if otherwise then the new maketh a rent and the piece that was taken out of the new agreeth not with the old 37. And no man putteth new wine into old bottles else the wine will burst the Bottles and be spilled and the bottles shall perish 38. But new wine must be put into new bottles and both are preserved 36 37 38. Doctrines and Precepts must be suited to mens capacity See Matth. 9. 39. No man also having drunk old wine straightway desireth new for he saith The old is better 39. They that have been used to a freer life will not suddenly like austerities CHAP. VI. 1. ANd it came to pass on the second sabbath after the first that he went through the corn fields and his disciples plucked the ears of corn and did eat rubbing them in their hands 2. And certain of the Pharisees said unto them Why do ye that which is not lawfull to do on the sabbath-days 1 2. The reason of the name of the second Sabbath after the first is doubtful to us that live at this distance Many conjectures there be Some that it is the last day of unleavened Bread others that it is the day of Pentecost c. 3. And Jesus answering them said Have ye not read so much as this what David did when himself was an hungred they which were with him 4. How he went into the house of God and did take and eat of the shew-bread and gave also to them that were with him which is not lawful to eat but for the priests alone 3 4. Hypocrites will be stricter than Christ but it is when they err or are strict in evil or in shadows against the greater things 5. And he said unto them That the Son of man is Lord also of the sabbath 5. I have power to use all Ceremonies to the ends of Redemption for the good of Man 6. And it came to pass also on another sabbath that he entred into the synagogue and taught and there was a man whose right hand was withered 7. And the scribes and pharisees watched him whether he would heal on the sabbath-day that they might find an accusation against him 8. But he knew their thoughts and said to the man which had the withered hand Rise up and stand forth in the mids And he arose and stood forth 9. Then said Jesus to them I will ask you one thing Is it lawful on the sabbath-days to do good or to do evil to save life or to destroy it 6 7 8 9. See Matth. 12. What better work for the Sabbath-day than to save life And he that will not do that when he may is guilty of murder 10. And looking round about upon them all he said unto the man Stretch forth thy hand And he did so his hand was restored whole as the other 11. And they were filled with madness and communed one with another what they might do to Jesus 10 11. Note Nothing so enrageth the Devil and his Servants as doing the greatest good This is to them the greatest crime 12. And it came to pass in those days that he went out into a mountain to pray and continued all night in prayer to God 12. Note What need then have we to pray 13. And when it was day he called unto him his disciples and of them he chose twelve whom also he named apostles 13. Note His Prayer seemeth to be in order to the choice of his Apostles that is Deputed Commissioned Messengers next under him to gather and guide his Church 14. Simon whom he also named Peter and Andrew his brother James and John Philip and Bartholomew 15. Matthew and Thomas James the son of Alpheus and Simon called Zelotes 16. And Judas the brother of James and Judas Iscariot which also was the traitour 17. And he came down with them and stood in the plain and the company of his disciples and a great multitude of people out of all Judea and Jerusalem
Nations are joyned in happiness or misery hereafter as rewarded in the relations in which they did good or evil 24. And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame 24. Note 1. The Parable speaketh metaphorically of Souls as if they had Tongues which signified no more than they have a torment suitable to their kind 2. Voluptuous rich men would shorrly beg even for a very little and that of those whom they here despised if they could help them 3. By flame is meant a means of torment 25. But Abraham said Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 25. Thou hadst that which thou didst chuse Thou didst prefer fleshly pleasure before the hopes of Heaven and thou hast had them And Lazarus submitted to sufferings on Earth for the hopes of Heaven which he preferred and he hath now his choice Note 1. God doth not damn any man for his being rich but for being sensual and preferring self-pleasing before his Salvation Nor doth he save any for having suffered in this World but for preferring God and Heaven before prosperity and ease and for suffering to attain Salvation 2. The next life will set all straight and tell us who made the wisest choice and were indeed the happy men 26. And besides all this between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 26. Heaven and Hell may have some knowledge of each others case but no access for converse Damnation is a remediless state The damned may wish for ease and help and mercy but shall have none 27. Then he said I pray thee therefore father that thou wouldest send him to my fathers house 28. For I have five brethren that he may testifie unto them lest they also come into this place of torment 27. O send him to my Brethren on Earth to tell them what I suffer and why that they may not come hither who are yet recoverable and in a state of hope though my case be desperate Note Whether the damned retain any love to and care of their Brethren on Earth or whether this be spoken only to explain their condition here is uncertain 29. Abraham saith unto him They have Moses and the Prophets let them hear them 29. The God of Wisdom and Power hath determined of the way and means of converting men which is by his Word and Ministers and not by Messengers from the Dead If they will be saved it must be by God's appointed Means and not any other 30. And he said Nay Father Abraham but if one went unto them from the dead they will repent 30. Sure such an Apparition would convince them and affright them to Repentance 31. And he said unto him If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead 31. If it were so God will not change his way of Salvation to persuade wilful sensual sinners But it is not so for God's Word and Ministers are a more suitable means of converting sinners than a man would be from the dead God will bless his own Means And affrighting men will not renew their Natures and kindle in them a Love to God and Holiness And how little should we know whether one from the Dead were a Devil or a credible Messenger and whether he said true or false Should he dwell with us as long as Ministers do men would again despise and persecute him Should he come but once it would not equal the daily sollicitations of God's Ministers Will one from the Dead heal all Diseases with a word and raise the Dead and send down the Holy Ghost on all the Faithful and give such proof of his Truth as the Prophets and Christ and the Apostles have done Will his words have more Light and Power than God's Word hath Or would not your fleshly Brethren accuse him of scandalizing and slandering the Soul of their noble deceased Brother for telling them he is in Hell and persecute him if he were within their power Note Christians remember with thankfulness that you have a far better means for your Salvation than one from the Dead would be and use it accordingly CHAP. XVII 1. THen said he unto his disciples It is impossible but that offences will come but wo unto him through whom they come 2. It were better for him that a milstone were hanged about his neck and he cast into the sea than that he should offend one of these little ones 1 2. It is a thing that will certainly come to pass and must be expected that divers hinderances and oppositions will meet men to keep them from Faith and Holiness and that by divers sorts of persons But the sin of such hinderers is heinous tending to oppose the Gospel of Salvation and to damn Souls and woe to them that by their malignity do thus serve Satan against Christ 2. They may blindly flatter themselves by malice or false reasoning or worldly interest but their case is more miserable than if they were drowned in the depth oâ— the Sea 3. Take heed to your selves If thy brother trespass against thee rebuke him and if he repent forgive him 4. And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him 3 4. Take heed that you hinder not any man in the matters of his Salvation by persuasion example or persecution But if any man offend you by sin or injury reprove him and if he repent forgive him Note 1. The meaning is not that the mock-repentance of one that will seven times a day commit gross sins or injury and say I repent when it is notorious that he doth not should be forgiven for an hypocritical word But that True Repentance should be accepted how oft soever men offend Qu. Must we not forgive men unless they confess and repent Ans There are several degrees of forgiveness 1. We must so far forgive the impenitent as to love them as men and desire and endeavour their good without revenge 2. But we must forgive none but the penitent so far as to take them into the special Love which belongeth to Christian Friends But then it supposeth that the fault be gross sin and not an injury by tolerable Errour which he is not convinced of nor can be 5. And the apostles said unto the Lord Increase our faith 5. Seeing it is by Faith that we must do Miracles and must be saved Give us more Faith 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
and so only to them then it was null to Abraham and it is of no effect to any 15. Becsuse the law worketh wrath for where no law is there is no transgression 15. Because as the Law is made to forbid and condemn Sin so it obligeth Sinners to undergo the Punishment which were no obligation were there no obliging Law And Abraham was not under Moses's Law and so transgressed it not 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the law but to that also which is of the saith of Abraham who is the father of us all 16. Therefore this great Promise and Blessing is made to Believers as such that it may be free and of meer Grace that so it may be sure and firm to all the Seed or Children of Promise not only to the Jews that had the Law and were the Natural Seed but to the Gentiles also who have Abraham's Faith and so are his Spiritual Seed who is the Father of all Believers 17. As it is written I have made thee a father of many nations before him whom he believed even God who quickeneth the dead and calleth those things which be not as though they were 17. As it is written I have made thee a Father of many Nations and not of the Israelitish Nation only So that though the Gentiles were not then called as now they are by the Gospel yet that God who promised this to Abraham when his Body and Sarah's were naturally past Generation and to Isaac when he was unborn and again when God demanded him as an Offering and thence as it were raised him from the dead that God I say did decree the calling of the Gentiles and spake of that in Promise which was long after to be done 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken So shall thy seed be 18. This was the meaning of Gods Promise to Abraham who against all natural probability trusted Gods Promise and believed and hoped that accordingly he should become the Father of many Nations And that as was promised his Seed should be as the Stars in Heaven 19. And being not weak in faith he considered not his own body now dead when he was an hundred years old nor yet the deadness of Sarah's womb 19. And his Faith was not weak and shaken with the consideration that his aged Body was almost dead and unfit for procreation or that Sarah's Womb was so also 20. He staggered not at the promise of God through unbelief but was strong in saith giving glory to God 21. And being fully perswaded that what he had promised he was able to perform 20 21. He was not staggered by unbelief unto a distrustful doubting but was strong in Faith whereby he gave God the Glory of his Power Wisdom Love and Truth being fully perswaded that though Nature shewed no probability of it in second Causes the Almighty God could perform all that he had promised 22. And therefore it was imputed to him for righteousness 22. And therefore this way of glorifying God by the trusting belief of his free Promise was so suitable to Gods Ends and Honour that he accepted it as Righteousness or a sufficient qualification of him that should partake of his free given Mercy though Abraham had no sinless innocency nor could say that he never deserved death 23. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead 23. And certainly God did not leave this on Record for Abraham's sake only as if there had been a Righteousness and right to Life which he only must have and belonged to no other and he must be justified by some odd way proper to himself 24. But this is written also for all us to tell us what Righteousness God requireth and accepteth to our Salvation and that if we believe with trust on his Power Truth and Mercy who raised up our Lord from the dead this Faith shall be imputed to us for Righteousness and we shall be saved by the Sacrifice Merits and Mediation of Christ though our Sins deserved death and neither the Law of Innocency or of Moses justifie us 25. Who was delivered for our offences and was raised again for our justification 25. Even our Faith in God by Christ and in him who for our Sins was made a Propitiatory Sacrifice to procure us free Forgiveness of them and was raised again to cause our Justification by uniting us to himself and pardoning our Sin and giving us his Spirit and right to Impunity and Salvation and justifâ—ifying this right and us as our Advocate and by his Sentence as our Judge CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ 1. Therefore I may conclude that being Constituted Accounted of God and judged Righteous by Faith we have Peace with and towards God as Reconciled and Adopted through our Lord Jesus Christ notwithstanding we are not justifiable as fulfillers of the Law 2. By whom we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God 2. By whose mediation it is that we came or had access by Faith into this blessed state of Grace and Gods Favour wherein we now are and greatly rejoyce in hope of the promised Glory of God 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad on our hearts by the holy Ghost which is given unto us 3 4 5. Yea more than so but also in all our tribulations which we undergo in the World for Christ and Righteousness we exult with glorying and joy knowing that this tribulation doth by exercise increase our Patience and being tryed our patient and constant suffering maketh us the more certain by experience that our Faith is sound and giveth us experience of Gods supporting Grace And this experience much confirmeth our hope of Gods acceptance and our Salvation which we should be apt to doubt of if our Faith and Gods Grace had not been thus tryed it being easie by self-flattery to think untryed Faith is better than it is And this confirmed hope will never leave us to shame by disappointment for it is accompanied and sealed by that special gift of the Holy Ghost which sheddeth abroad on our Hearts the effects and sense of the Love of God through Christ and so replenisheth us with Reflecting-love to God even as the Summer Rains and Sunshine moisten and warm the Earth and replenish it with pleasant Fruits 6. For when we were yet without strength
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
the Church 3. But how the telling of one Lay-chancellor or Civilian and hearing or not hearing him and being Excommunicate by him concerns this Law I know not no nor telling or not hearing one single person that judgeth alone over many hundred Churches at a distance and without their notice 4. This discipline is of great moment for the honour of Christ and his Church that it be not as impure as the Infidel world nor a Swine-fly instead of a Society of Saints And that it may be known that Christ came not as deceivers do to get himself a number of followers as bad as other men but to sanctifie a peculiar people to God zealous of good works and forsaking the world the flesh and the devil and to keep Christians from the snare and the shame of infectious and wicked Associates and to keep sin under open disgrace 5. Yet if Pastors neglect this holy discipline the sin is theirs It doth not necessitate the innocent to forsake the Church unless their Doctrine or Practice amount to a profest rejection of some essentials of Christianity or else they force men to sin or own their sin But they that can chuse better without more hurt than benefit should prefer it before undisciplined Chuches 18. Verily I say to you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven 18. I tell you that my Church on earth is the Seminary or Suburbs of my Church in heaven and those that you as my Ministers absolve according to my word they being not deceitful but true professors of faith and repentance they shall be absolved in heaven And those that you bind over as impenitent to my judgment being such indeed shall be condemned and shut out of heaven and I will own and confirm your judgment of men by the power I give you if you do it according to my word N. God giveth Pastors power to condemn and cast out none from heaven nor to save any but only such as condemn and cast out themselves or such as save themselves by faith more than the Church can do 19. Again I say to you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven 19. And I tell you that I may encourage you to concord that if two of you much more if all or many shall agree in your Prayers Discipline or Appeal to God he will accept your endeavours and they shall not be in vain but blessed 20. For where two or three are gathered together in my name there am I in the midst of them 20. For as I am with every single Christian so I will more eminently bless with the fruits of my presence the Assemblies of the faithful be they never so small N. It is in hatred to Christs presence and name that Satan persecuteth such meetings 21. Then came Peter and said to him Lord how oft shall my brother sin against me and I forgive him till seven times 21. Peter said to him What if my brother do often sin to my injury or scandal and be often thus admonished how oft must I forgive him seven times seemes much 22. Jesus saith to him I say not to thee till seven times but till seventy times seven 22. It is not the number of times but his true repentance that is to be here regarded Note There are some sins that oft committing will prove that the Repentance is not true He that should daily or weekly beat you steal murther fornicate and as oft say I Repent is not to be believed but forfeiteth his credit But he that is but oft angry or defective in the degrees of sincere duty may be believed if he oft profess repentance 23. Therefore is the kingdom of heaven like to a certain king which would take account of his servants 24. And when he had begun to reckon one was brought to him who owed him ten thousand talents 25. But forasmuch as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made 23 c. And that you may know on what terms you must look for mercy and forgiveness your selves I will liken Gods government to a Kings that would call his servants to account and demand his due and make his Debtors know what he might expect of them in justice 26. The servant therefore fell down and worshipped him saying Lord have patience with me and I will pay thee all 26. The servant unable to pay appealed from justice and begged mercy promising to pay when he should be able 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt 27. As he appealed to mercy he found mercy and his Lord forgave him and set him free 28. But the same servant went out and found one of his fellow servants who owed him an hundred pence and he laid hands on him and took him by the throat saying Pay me that thou owest 29. And his fellow servant fell down at his feet and besought him saying Have patience with me and I will pay thee all 30. And he would not but went and cast him into prison till he should pay the debt 28 c. He that had received so much mercy used his fellow servant with unmerciful rigour exacting all his due 31. So when his fellow-servants saw what was done they were very sorry and came and told to their Lord all that was done 32. Then his Lord after he had called him said to him O thou wicked servant I forgave thee all that debt because thou desiredst me 33. Shouldest not thou also have had compassion on thy fellow servant even as I had pity on thee 31 c. I forgave thee a great debt and shouldest not thou forgive a little one If mercy was so necessary to thee why didst not thou shew mercy to thy fellow servant as I did to thee 34. And his Lord was wroth and delivered him to the tormentors till he should pay all that was due to him 35. So likewise shall my heavenly Father do also to you if ye from your hearts forgive not every one his brother their trespasses 34 35. Note Here it s doubted 1. How God â—s said to forgive unmerciful men 2. And to demand 〈…〉 which he had forgiven and to unpardon it again Answ God hath divers degrees of forgiveness 1. To give the world a pardon of all sin on condition of thankful acceptance is a great degree of forgiveness tho it be no actual discharge till accepted 2. To suspend the execution of punishment with such an offer and to give him time ease and mercy who deserved to be all that time in hell is a degree of actual forgiveness for to forgive the sin is to forgive the punishment and bad men
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
They stop not in sluggish wishes but arise and go to God 2. God is readier to meet and receive sinners than they are to return to him 3. He surprizeth returning sinners with kindness and embraces them who expected frowns and wrath and useth them not after their desert 4. Though necessity and self-love begin conversion God's Love meeteth such and perfecteth it 5. God is reconcileable to the sinner by his goodness though not to his sin 21. And the son said unto him Father I have sinned against heaven and in thy sight and am no more worthy to be called thy son 21. Note Our own humble and penitent confessions must go before God's forgiveness and entertainment 22. But the father said to his servants Bring forth the best robe and put it on â—â—m and put a ring on his hand and shoes on his feet 22. Note God findeth sinners in shameful rags and misery but clotheth them as his Children with righteousness and holiness 23. And bring hither the fatted calf and kill it and let us eat and be merry 23. Let us feast and rejoyce for the return of a Prodigal Son 24. For this my son was dead and is alive again he was lost and is found And they began to be merry 24. Note The state of â—â—n is a lost condition and a converted sinner is found and recovered it is a dead condition and conversion is a reviving It giveth the life of Grace in order to the life of Glory God speaketh of himself as rejoycing in a sinners conversion How little cause then have such to doubt whether God will receive them Q. How is God called a Father to wicked Prodigals Ans As his Nature is Love it self and as he made man's Nature capable of happiness and as he hath conditionally pardoned all through Christ 25. Now his elder son was in the field and as he came and drew nigh to the house he heard musick and dancing 26. And he called one of the servants and asked what these things meant 27. And he said unto him Thy brother is come and thy father hath killed the fatted calf because he hath received him safe and sound 25 26 27. Thy Father hath received him with joy 28. And he was angry and would not go in therefore came his father out and intreated him 28 He envyed his Brother's Entertainment and was offended with his Father's Love and Mercy Note 1. The elder Brother is the Jew who not only in his unbelief despiseth the Gentiles but when converted to Christ is hardly brought to communion with the Gentiles And also all that have from their childhood served God and are ready to grudge at the Entertainment of wicked men-converted Note 2. There is in the best of us though we need God's mercy our selves a disposition to envy his Grace to others Note 3. God is put to bear with the faults of his Children and in mercy to stoop to them in their envy and quarrelsomness with others Note 4. There is a sinful esteem of their own goodness that inclineth God's own Servants even to withdraw and separate from his House because he entertaineth returning Prodigals Thus God is put to bear with all 29. And he answering said to his father Lo these many years do I serve thee neither transgressed I at any time thy commandment and yet thou never gavest me a kid that I might make merry with my friends 29. Note We be apt to overvalue our own service oâ— God and to undervalue his Mercy 30. But assoon as this thy son was come which hath devoured thy living with harlots thou hast killed for him the fatted calf 30. Note 1. Even good men are apt to grudge at God's Mercy to sinners and would not have him so gracious to them as he is and they are not so ready to forgive it but upbraid others with sin which God doth not upbraid them with who hateth it more than we can do 2. Were we in the hands of our best Brethren we should speed worse than in God's hands 31. And he said unto him Son thou art ever with me and all that I have is thine 31. N. 1. Obedient Children are always with God and in his favour 2. What great happiness doth it signifie to say All that I have is thine that is all that thou art fit for and that is fit for thee 3. God giveth suddener Joy oft-times to returning Prodigals than to his Children that have been true to him from their youth 4. Yet the constant safety happiness and peace of those long obedient Children is a greater blessing and good than those sudden Joys of converted sinners 32. It was meet that we should make merry and be glad for this thy brother was dead and is alive again and was lost and is found 32. Note God is pleased to reason his forward Children out of their envious self-esteeming censorious separating quarrelsom distempers and not to let them go and take them at the worst He that will pardon the wicked life of a penitent Prodigal will not rigorously despise a froward wrangling Child And Rulers and Pastors that learn of God will do so too and not as Satans Ministers abhor the faithful and aggravate their infirmities and cast them out of the Church while they connive at the ungodly and encourage them This Parable is very instructive to bad and good and very comfortable to the truly penitent and converted And speaketh God's Mercy to the Gentiles against the froward self-esteeming Christian Jews CHAP. XVI 1. ANd he said also unto his disciples There was a certain rich man which had a steward and the same was accused unto him that he had wasted his goods 2. And he called him and said unto him How is it that I hear this of thee give an account of thy stewardship for thou mayest be no longer steward 1 2. Note We are all God's Stewards our time and blessings are his goods of which we must shortly give account and shall here be no longer Stewards 3. Then the steward said within himself What shall I do for my lord taketh away from me the stewardship I cannot dig to beg I am ashamed 3. Note 1. Nature teacheth all men in danger and misery to save themselves and study which way they may escape and be provided for 2. There is somewhat for our selves to do for our own welfare 3. We must think first what is not to be trusted to and what way we must not take before we think what way to trust and take to I cannot dig c. We cannot save our selves and the World cannot save us therefore to trust to these we are sure will deceive us and is not the way 4. I am resolved what to do that when I am put out of the stewardship they may receive me into their houses 4. I will make me Friends that will receive me when I am cast off Note 1 When we are sure no other way will save us and have found the
weep not for me but weep for your selves and for your children 29. For behold the days are coming in the which they shall say Blessed are the barren and the wombs that never bare and the paps that never gave suck 26 27 28 29. It is not my case that you have cause to lament but your own and your Childrens for the dreadful destruction that is coming 30. Then shall they begin to say to the mountains Fall on us and to the hills Cover us 31. For if they do these things in a green tree what shall be done in the dry 30 31. Dreadful will be the approaching vengeance For if they thus use me for my good works what shall they endure who by their heinous sin are as wood dried for the fire 32. And there were also two malefactors led with him to be put to death 33. And when they were come to the place which is called Calvary there they crucified him and the malefactours one on the right hand and the other on the left 32 33. Thus for us the Son of God was numbred with Malefactors by the most ignominious death 34. Then said Jesus Father forgive them for they know not what they do And they parted his raiment and cast lots 34. Qu. Was this an absolute Prayer of Christ If so were they not all forgiven seeing he was always heard And doth not he himself foretel their dreadful punishment Ans It is as if he said I am dying to purchase pardon of sin to all that repent and believe I come not to destroy and condemn but to save It is therefore my part to desire their Repentance and Salvation Take them not as unpardonable for they do this in ignorance and unbelief Tender them forgiveness and give them yet time of Repentance and draw thine Elect to effectual Faith and condemn none for killing me that do not after my Resurrection obstinately reject thy offered mercy to the last This also was the sense of Stephen's Lay not this sin to their charge But final unbelief and rejecting grace is the unpardonable sin which retaineth all the rest 35. And the people stood beholding and the rulers also with them derided him saying He saved others let him save himself if he be Christ the chosen of God 35. O unthankful men to turn so many Miracles of Love and Mercy into cruel insulting scorn Reader behold in these Instances the Nature of faln Man and be humbled and fear thy self 36. And the souldiers also mocked him coming to him and offering him vinegar 37. And saying If thou be the king of the Jews save thy self 36 37. N. He came to save us and not himself till his Resurrection How glad would his Enemies shortly be to be saved by him And how will their tune be changed 38. And a superscription also was written over him in letters of Greek and Latine and Hebrew THIS IS THE KING OF THE JEWS 38. N. As the reason of his death and scorn both of him and all the Jewish Nation 39. And one of the malefactours which were hanged railed on him saying If thou be Christ save thy self and us 39. N. The Cross of Christ was the great scandal to all They thought that he could not be the Christ that did not save himself because they knew not the use of his Sacrifice for Man's Redemption But it shews the power of sin when even a Malefactor crucified shall go out of the World in such reproach 40. But the other answering rebuked him saying Doest not thou fear God seeing thou art in the same condemnation 41. And we indeed justly for we receive the due reward of our deeds but this man hath done nothing amiss 40 41. Wilt thou die in sin Are not we justly suffering for it when he unjustly suffereth being innocent 42. And he said unto Jesus Lord remember me when thou comest into thy kingdom 42. Lord I believe that thou art the true Messiah and the promised King Remember me a sinner with pardoning mercy and acceptance when thou reignest in thy glory 43. And Jesus said unto him Verily I say unto thee To day shalt thou be with me in paradise 43. Trust my Promise Thou shalt this very day be with me in a celestial Paradise of joy N. 1. This Example sheweth us what Election freely doth in calling one while another is past by 2. Christ would give this present proof of the virtue of his Sacrifice to call and justifie sinners 3. True Conversion is never too late to the obtaining of Mercy and Salvation 4. True Faith and Repentance how late soever will have its fruits This man was not saved without good works 1. He confest his sin 2. He confest the justness of his punishment 3. He confessed Christ's Kingdom 4. He justified Christ's Innocency 5. He reproved the Reviler and taught him to repent 6. He prayed even to a crucified dying Christ 7. He prayed not for present deliverance but for a place in Christ's Kingdom 5. The departed Souls of the faithful go presently to Paradise 6. This Paradise is where Christ will be with us Some Hereticks by gross perversion joyn This day with I say as if it had been only the day of Christ's speaking this and not of the man's being in Paradise But it is by falsification contrary to the pointing of all Greek Copies and one Copy saith Beza hath That this day 44. And it was about the sixth hour and there was a darkness over all the earth until the ninth hour 44. Over all the Land from twelve a Clock till three there was an unusual degree of darkness whether by an Ecclipse or extraordinary Clouds is uncertain But it was not such darkness as is in the night 45. And the sun was darkned and the veil of the temple was rent in the mids 45. Some take the veil to be a hanging but it 's liker it waâ— a wall For the Temple was divided into three parts 1. The outer Court where the Gentiles might come 2 The Sanctuary where the Jews came 3. The inner Sanctuary or Holiest where only the High Priest came once a year If it was the wall that enclosed the Holiest then the rending signified the access we have now to God by Christ If it was the second wall it signified the removal of the Mosaical Separation of Jews and Gentiles 46. And when Jesus had cried with a loud voice he said Father into thy hands I commend my spirit and having said thus he gave up the ghost 46. N. The certain Glory that Christ expected was by the way of Trusting his Soul into his Fathers hands And what otherwaies have we to die in hope and peace but to commit our Souls with Trust to our Father and our Redeemer and conjoyn the dying words of Christ Stephen 47. Now when the centurion saw what was done he glorified God saying Certainly this was a righteous man 47. See Matth. 27.54 Though Matthew recite his words thus Verily this was the
which in the sincere is saving which is required to be professed in Baptism for admittance into the visible Church 6 That which is born of the flesh is flesh and that which is born of the Spirit is spirit 6. Men generate Men but God maketh Saints by a spiritual generation Nature begets but nature but Gods Spirit giveth a holy and heavenly Nature or Inclination 7 Marvel not that I said unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit 7 8. Count not this an incredible thing Thou hearest the sound of the wind and knowest certainly by the effects that such a thing as wind there is and that it causeth those effects which thy sense perceiveth but thou knowest not fully the nature of this wind nor whence it cometh nor whither it goeth and so thou mayest know that Gods Spirit doth this sanctifying work on Souls though thou canst not comprehend the nature of the Spirit nor the way of its operation nor why it worketh on one Soul and not on another that seemeth equal to it 9 Nicodemus answered and said unto him How can these things be 9. N. The reason of Man not yet illuminated is apt to be so confident in its ignorance as to take those spiritual things for incredible which it comprehendeth not It lifts up it self against Christ's teaching with a How can these things be 10 Jesus answered and said unto him Art thoâ— a master of Israel and knowest not these things 11 Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 10 11. It is a shame to thee that art a Master of Israel to be ignorant of these things without which all thy knowledge is but shells and shadows I tell thee we spake that which we certainly know by intuition and experience on holy Souls and yet you carnal Jews believe us not not knowing what your own shadows do import 12 If I have told you earthly things and and ye believe not how shall ye beleve if I tell you of heavenly things 12. When I tell you but what God doth here on Earth on all that he will save and illustrate it to you by a similitude which your senses do perceive and it is a thing that your Ceremonies signifie how shall you believe if I tell you the unseen things of Heaven if you believe not things so evident as these 13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven 13. And if you will not believe me what satisfying notice can you have of the state of things in Heaven for no Man hath ascended up into Heaven and can tell you by sure notice what is there but I that came down from Heaven and so came down by assuming flesh as that yet I am now in Heaven in my Godhead 14 And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15 That whosoever believeth in him should not perish but have eternal life 14 15. And the way of Salvation which God by me revealeth to you is this that as Moses in the Wilderness set up a brazen Serpent that all that were stung with Serpents might be cured if they did look up to this So I must be lift up on the Cross as a Sacrifice for sin that whoever truly believeth in me and trusteth me as the Redeemer and Saviour shall not perish but have everlasting life 16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 16. For God who is Love it self so far loved lapsed and lost mankind as that he gave his only begotten Son to be incarnate and to be their Redeemer by his meritorious life and death and Resurrection and to make them this promise covenant and offer that whoever truly believeth in him should have his sin forgiven and should not perish but have everlasting blessed life 17 For God sent not his Son into the world to condemn the world but that the world through him might be saved 17. For if the World be condemned they shall never have cause to lay the blame on Christ For it was not to condemn them that God sent him into the World but to be the Saviour of the World which his Doctrine Life and Sufferings shew 18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God 18. He that believeth on him is thereupon by him delivered from the Condemnation that he was under and shall be saved but he that believeth not is not delivered from his Guilt and Condemnation but is under the Guilt of a severer punishment the Law of Grace it self Condemning him because he hath rejected the Son of God sent from Heaven with his Doctrine his Grace and offered Mercy so that both the Law of Nature and of Grace condemn the Neglecters of so great Salvation 19 And this is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil 19. For the true cause of Mens Condemnation is not that they have no Saviour or Ransom being left as Devils to remidiless despair but that a Saviour as Light is come into the World and Men love darkness rather than light and so reject him and his truth and grace because they love and live in that sin which cannot endure the light 20 For every 〈◊〉 that doeth evil hateth the light neither cometh to the light least his deeds should be reproved 20. For it is the part of â—ight to detect and shame Mens evill deeds and thereâ—ore Malefactors hate and avoid the Light lest it reprove them and condemn them 21 But he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God 21. But Light is the honour of well doing which is not afraid to be known and therefore he that doth that which is truly good loveth the Light and cometh to it that his deeds may appear to be as they are the work commanded and approved by God And therefore they will receive me that am the Light of the World 22 After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 22. He by his Disciples baptized those that believed and repented 23 And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison 23 24. John ceased not baptizing even when Christ baptized nor till he
had not come with sufficient evidence it had not been their sin not to believe me to be the Christ But now their unbelief and Persecution hath no pretence 23. He that hateth me hateth my Father also 23. The hatred that is against me is consequently against God my Father it being his Word Works and Witness which they reject 24. If I had not done among them the works which none other man did they had not had sin but now have they both seen and hated both me and my Father 24. They had not been bound to believe me to be the Christ if I had not shewed Gods Attestation such works as no man else can do or if any one had done the like Note Yet it is a false inference of the Infidels that therefore none are bound to take him for the Christ where he never came and did such works For History may as infallibly transmit the notice of his Works as Sight and Hearing could receive them 25. But this cometh to pass that the word might be fulfilled that is written in their Law They hated me without a cause 25. But the Word written in Psal 3.19 which in a large sense is part of their Law is thus fulfilled 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which procedeth from the Father he shall testifie of me 26. But when the Holy Ghost my Advocate and your Comforter is sent down upon you whom after my Resurrection I will send to you for his Eminent signal Gifts from the Father even that Holy Spirit of Truth which proceedeth from the Father he shall be my great Prevailing Witness both to you and by you to the World and shall cause belief 27. And ye also shall bear witness because ye have been with me from the beginning 27. And you on whom this Spirit shall come down shall by his operation be made my effectual Witnesses of what I have said and done and suffered because you have been with me as Eye and Ear Witnesses from the beginning of my publick Ministration CHAP. XVI THese things have I spoken unto you that ye should not be offended 2. They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doeth God service 1 2. I foretell you what you must expect that when it cometh you may not be scandalized and turned back They shall cast you out by Excommunication of their Sacred and Civil Assemblys as a reproach yea they that kill you shall do it as an acceptable offering or service to God Note How little do the Religious pretenses of Persecutors deserve regard 3. And these things wilâ— they do unto you because they have not known the Father nor me 3. Did they know the Father and me they would do otherwise wilful Ignorance is the cause 4. But these things have I told you that when the time shall come ye may remember that I told you of them And these things I said not unto you at the beginning because I was with you 4. Remember I foretold you all this which I said not from the beginning because I was with you to incourage you and your time of trial was not come and at first you could not so well bear it 5. But now I go my way to him that sent me and none of you asketh me whither goest thou 6. But because I have said these things unto you sorrow hath filled your heart 5 6. But now I am going to him that sent me and though it be on your business and for your interest you ask me not whither and for what I go But sorrow oppresseth you to hear of my departure 7. Nevertheless I tell you the truth It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you 7. Believe it my departure is for your benefit For the Holy Ghost whom I will then send will be better to you than my bodily presence on Earth 8. And when he is come he will reprove the world of sin and of righteousness and of judgment 9. Of sin because they believe not on me 10. Of righteousness because I go to my Father and ye see me no more 11. Of judgement because the prince of this world is judged 8 9 10 11. And it will be his work effectually to plead my cause And first to convince the World of their sin in accusing rejecting and murdering me in whom they should have believed which he will do by his Gifts Miracles and inward Operations And Secondly to convince them of the Truth and Righteousness of my Person and Doctrine and my Right to be the Head of the Church and the Righteousness of my Government of it Because I go into Heaven to take fuller Possession of my Plenipotency and Administration and by my Spirit in you and on the Hearers shall more effectually convince Men and gather my Church than I did while I was with you And Thirdly He shall convince them that God hath Exalted me to the Power of Conquering Satan and his Kingdom and punishing Rebellious Adversaries when they shall see that by my Spirit the Kingdom of Satan falleth and the Powers that served him are partly Converted and partly confounded and destroyed 12. I have yet many things to say unto you but ye cannot bear them now 12. I have many things more to make known to you which you are not yet prepared to receive 13. Howbeit when he the Spirit of truth is come he will guide you into all truth for he shall not speake of himself but whatsoever he shall hear that shall he speake and he will shew you things to come 13. But when the Holy Spirit of Truth is come upon you he will make you capable and will guide you into all Truth which you must Preach and Record for the Propagating and ordering my Church Preaching to the Gentiles laying by the Mosaick Law c. For he shall speak but that which is of God and things to come and which you are not yet fit to receive 14. He shall glorifie me for he shall receive of mine and shall shew it unto you 14. It is this Extraordinary gift of the Holy Ghost which shall be my great convincing Witness in the World that shall prove me to be the Saviour For it is from me that he is sent and my Word that he shall Teach you whether it be Remembring or Expounding what I have already spoken or Teaching you more by Inspiration What he saith and doth in and by you my chosen Apostles that I do by him and you 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you 15. I say he shall take of mine For the wisdom Grace and Gifts that come from the Father come from me that which
positive penalty on Christs soul called here The Pains of Death But most think otherwise 25. For David speaketh concerning him I foresaw the Lord always before my face for he is on my right hand that I should not be moved 26. Therefore did my heart rejoyce and my tongues was glad moreover also my flesh shall rest in hope 27. Because thou wilt not leave my Soul in hell neither wilt thou suffer thine holy One to see corruption Note Though David spake this partly of himself the Holy Ghost spake it by him of Christ that God would not leave him in the state of Death nor suffer his body to be corrupted 28. Thou hast made known to me the ways of life thou shalt make me full of joy with thy countenance 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his Sepulchre is with us unto this day 30. Therefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne 31. He seeing this before spake of the resurrection of Christ that his Soul was not left in hell neither his flesh did see corruption 30. Quest How is Christ said to sit on Davids Throne which was of a visible Earthly Kingdom Answ It is that which was principally meant in the promise to David And the eminent and highest Reign containeth the lower under its power 2. The Article of Christs descent into Hell is so largely handled by many that I will not here interpose any more of it than to say that I take it to be best expounded by A. Bishop Vsher in his Answer to the Jesuits challenge And this Text speaking first of David and ultimately of Christ seemeth to mâ—an no other Hell for Christ but what David meant of â—â—â—self which is Hades the State of separated Souls as such 32. This Jesus hath God raised up whereof we all are witnesses 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this which ye now see and hear 32. We being all Witnesses of his Resurrection and Ascension he being in Glory in the fulness of his Power and having promised thus to send down the Holy Ghost hath performed his promise as ye see and hear 1. To prove by this Miracle the truth of his Power to convince Unbelievers 2. And to enable us to Teach the Gospel to the People of divers Languages in the World Note The Apostles were credible Witnesses of fact 2. The Holy Ghost is the infalible evidence that Christians mission and power is of God 34. For David is not ascended into the Heavens but he saith himself The LORD said unto my Lord Sit thou on my right hand 35. Until I make thy foes thy footstool 34. David went not up to Heaven bodily as Jesus did but only his Soul but he Prophesied of Christs Ascension and Glory 36. Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ 36. All of you therefore believe these Divine attestations and know asuredly that this Jesus whom you Crucified is in Glory exalted by God to be the Lord King and Saviour 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the apostles Men and brethren what shall we do 37. These words accompanied with so great Evidence and the work of the Spirit now poured out they could not resist but their hearts convinced were prickt or wounded with grief and fear to find that they had Crucified the Messiah whom they expected And they cryed out is there yet no hope or remedy If there be what shall we do 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost 38. There is yet hope and remedy Repent of this and all your sins and give up your selves by Faith to Christ in the Baptismal Covenant and your sins shall be remitted and this Holy Ghost which you now admire shall also be given unto you 39. For the promise is unto you and to your Children and to all that are afar off even as many as the Lord our God shall call 39. For the Messiah with his Grace of Remission and the Spirit is promised and is offered to you that are Jews and your whole Nation and Children in the first place and shall be yours yet if you accept the offer And not to you only but to as many as God shall call of the Gentiles in the remotest parts of the World For Christ is now to be the Universal King and Saviour of all Nations and Persons that accept him 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation 40. And with many more Exhortations he perswaded them to believe and repent and not to imitate the unbelieving persecuting hardned part of the Jews lest they perish with them 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls 41. Then they that believed and gladly consented to be Christians were baptized And that day about three thousand were converted to Christianity 1. These Jews were before instructed in much of the Law and Prophets and therefore their Baptism was not delayed so long as the following Churches delayed the baptizing of the Gentile Catechumens 2. Yet though all were converted that day it is not certain that all were Baptized that day 3. None were Baptized that did not profess to believe the Essentials of the Baptismal Covenant that Jesus is the Christ sent of God to reconcile us to him and give us remission of sin and his Spirit and everlasting Salvation and profest not willing consent to the Covenant 42. And they continued stedfastly in the apostles doctrine and fellowship and in breaking of bread and in prayers 42. And being thus Convinced Converted and Sacramentally bound and devoted to Christ they continued united in Communion with the Apostles in learning their Doctrine and in brotherly Communication and Love and in Celebration of the Lords Supper and in conjunct Prayer The Apostles conducting the Society in all this 43. And fear came upon every soul and many wonders and signs were done by the Apostles 43. The wonder amazed all men and the Miracles wrought by the Apostles increased mens conviction 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need 44. The greatness of the thing raised them above the World and the Holy Ghost filled them with such Love as made
Then Peter and the other apostles answered and said We ought to obey God rather then men 29. Note This none of them durst deny But it is conscience and obedience to God that Diabolists fight against 30. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins 30. That God of our Fathers whom you profess to obey hath raised up Jesus whom ye crucified from death and hath exalted him by and at his right hand to be the Lord of all and the Saviour of his People to give them converting grace and repentance and forgiveness of sins 32. And we are his witnesses of these things and so is also the holy Ghost whom God hath given to them that obey him 33. When they heard that they were cut to the heart and took Counsel to slay them 32. And of his Resurrection and Ascension we are entrusted Witnesses and must not silence our Testimony and of his present Power and Glory this gift of the spirit is a full proof whose effects you see your selves and which God giveth to them that obey his Gospel 34. Then stood there up one in the Counsel a Pharisee named Gamaliel a doctour of law had in reputation among all the people and commanded to put the apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men 36. For before these days rose up Theudas boasting himself to be some body to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nonght 34. Note This Pharisee is not so mad as the Beastly Sadduces who this Theudas was we have no other notice but by the words of Gamaliel 37. After this man rose up Judas of Galilee in the days of the taxing and drew away much 70. Jesus answered them have not I chosen you twelve and one of you is a Devil 71. He spake of Judas Iscariot the Son of Simon for he it was that should betray him being one of the twelve 70 71. Even of you twelve whom I have chosen out of all the rest to be next me one is a Devil that is Judas N. 1. Some men are so bad that they may be call'd Devils Both as false Calumniators whence is the name Diabolus and as they are the very agents of the Devil and minded like him and ruled by him and do what he moveth them to do in his three great works Lying or Deceit Hatred or Malignity and â—urtfulness and Murder 2. Such may be latent in the holiest Society 3. Which yet must not be denominated by such CHAP. VII 1. AFter these things Jesus walked in Galilee For he would not walk in Jury because the Jews sought to kill him N. 1. Christs own example tells us that it is no sinful cowardize to avoid persecution till our suffering or death be like to do more good than liberty or life 2. Now the Jews Feast of Tabernacles was at hand 3. His brethren therefore said to him depart hence and go into Judaea that thy Disciples also may see the works that thou dost 4. For there is no Man that doth any thing in secret and he himself seeketh to be known openly If thou do these things shew thy self to the World 5. For neither did his brethren believe in him 2. c. N. Christs own Kindred believed not on him a long time And censured him for not appearing more publickly in the face of dangers and rulers if he were sent from God Thus men will teach and reprove those of whom they should learn Foolish men will seem wiser than Christ and dislike his ways 6. Then Jesus said to them my time is not yet come but your time is always ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil 8. Go ye up to this feast I go not up to this feast for my time is not yet full come 9. When he had said these words to them he abode still in Galilee 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret 6. c. N. 1. Christ â—â—re also avoided perseâ—ution 2. He trusted not 〈…〉 his purpose 11. Then the Jews sought him at the feast and said where is he 12. And there was much murmuring among the people concerning him for some said he is a good man Others said nay but he deceiveth the people 13. Howbeit no man spake openly of him for fear of the Jews 12 13. The people divided in their judgments of him did not openly speak their minds for fear of the Rulers that were most against him 14. Now about the midst of the feast Jesus went up into the Temple and taught 15. And the Jews marvailed saying how knoweth this man letters having never learned 16. Jesus answered them and said my doctrine is not mine but his that sent me 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 14. He that is sent of God may know more than he hath learnt of man God tells me what to speak And those that truly obey so much of the will of God as they know are prepared to know more and to discern my doctrine to be of God but wilful sinners are not 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousness is in him 18. Did I seek vain-glory or any private ends of my own you might suppose that I spake my own words But if I only seek the Glory of God and good of men though to my own suffering you have no cause to suspect me of deceit or any ill design 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me 19. But how unfit are you to discern what doctrine is of God who keep not the Law of Moses which you boast of For that Law forbiddeth Murder and yet you seek to murder me 20. The people answered and said thou hast a devil who goeth about to kill thee 20. N. They supposed him distracted And the distracted were usually taken for Demâ—â—iâ—â— 21. Jesus answered and said unto them I have done one work and ye all marvel 22. Moses therefore gave unto you circuâ—cision not because it is of Moses but of the fathers and ye on the Sabbath day circumcise a man 23. If a man on the Sabbath day receive circumcision that the law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the Sabbath day
Law or against Caesar who had taken from them the power of putting offenders to death which the Law gave them 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not 6. Beza taketh this Writing on the ground to be improbable and part of the Apocryphal story If it was otherwise it signified but a discerning of their snare and a putting off the answer by a seeming neglect or disregard 7. So when they continued asking him he lift up himself and said unto them he that is without sin among you let him first cast a stone at her 7. N. Thus he evadeth the snare of their question as not belonging to him to judg 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even to the last and Jesus was left alone and the woman standing in the midst 8.9 N. It is so improbable that Christ should be left alone in the Temple that this increaseth Beza's suspition that it is Apocryphal But if it be true it meaneth that those went away who came to accuse the woman and left him with his auditors and the woman 10. When Jesus had lift up himself and saw none but the woman he said to her where are those thine accusers Hath no man condemned thee 11. She said No man Lord And Jesus said to her neither do I condemn thee go and sin no more 10.11 N. Those that hence take encouragement to connive at adultery must note 1. That the text it self is of uncertain authority 2. If it were certain it signifieth not that Christ would have adultery unpâ—pnished but that he disclaimed the office of a Judg in matters of corporal punishment as being no Magistrate 12. Then spake Jesus again to them saying I am the light of the World he that followeth me shall not walk in darkness but shall have the light of life 12. N. Here begins the certain Text q. d. I am that Teacher sent from God who shew all my followers that light that quickneth and leadeth to everlasting life and others live and walk in darkness 13. The Pharisees therefore said to him Thou bearest record of thy self thy record is not true 14. Jesus answered and said to them though I bear record of my self yet my record is true for I know whence I came and whither I go but ye cannot tell whence I come and whither I go 13.14 Thy own testimony of thy self is not credible Jesus said Even my testimony of my self is true and credible because I know what I say and whence I come c. But your denial of it is not credible because you know not whence I come c. but speak against what you know not 15. Ye judg after the flesh I judg no man 16. And if I judg my judgment is true for I am not alone but I and the Father that sent me 15.16 You see no further than my fleshly part and originals I do not so rashly judg of any But yet my judgment is true and credible for you have not my bare word but therewith the works of the power of my Father that sent me and his attestation 17. It is also written in your Law that the testimony of two men is true 18. I am one that bear witness of my self and the Father that sent me beareth witness of me 17.18 Your Law alloweth two Witnesses to be credible I am one who may be allowed to witness about other mens interest that I am sent by the Father to save lost sinners and the Father is the other whose Voice and Works bear witness of me 19. Then said they to him Where is thy Father Jesus answered ye neither know me nor my father If you had known me ye would have known my father also 19. Where is thy Father Is not Joseph thy father He said you know neither Me nor my Father Had you by my Doctrine and Works known Me and my Office I should have taught you to know my Father 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come 20. N. Till Gods appointed time of trial and suffering among the fiercest enemies there is safety 21. Then said Jesus again unto them I go my way and ye shall seek me and shall die in your sins Whither I go ye cannot come 21. I came to you as a Saviour and ye reject me and I will accordingly depart from you and your sin shall bring destruction on you and I will send the Gospel to the Gentiles and will ascend to Heaven whence your sin will exclude you 22. Then said the Jews Will he kill himself because he saith Wither I go ye cannot come 23. And he said unto them ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sins For if ye believe not that I am he ye shall die in your sins 22. Ye are of this lower World I am of above and thither I go And if you believe not that I am the Christ your Nation shall be destroyed for rejecting me and you shall die unpardoned in your sin 25. Then said they unto him Who art thou And Jesus saith unto them even the same that I laid unto you from the beginning 26. I have many things to say and to judge of you but he that sent me is true and I speak to the world those things which I have heard of him 25. Even the Messiah as I have always told you I have much to say against your Infidelity but I will now only appeal to my Fathers testimony whose words I speak 27. They understood not that he spake to them of the Father 27. N. Gross ignorance is the parent and nurse of unbelief 28. Then said Jesus unto them when ye have lift up the son of man then shall ye know that I am he and that I do nothing of my self but as my Father hath taught me I speak these things 28. When ye have crucified me then I shall convince many of you by fuller evidence that I am the Christ and the rest shall feel it to their destruction and these my words shall be confirmed 29. And he that sent me is with me the Father hath not left me alone for I do always those things which please him 29. My Father that sent me never deserteth me for I do but fulfil his will and do what he appointed me 30. And as he spake these words many believed on him 31. Then said Jesus to those Jews which believed on him if ye continue in my word then are you my Disciples indeed 32. And ye shall know the truth and the truth shall make
you free 30.31 I cannot take you for my disciples unless your Faith be rooted so as to persevere and proceed to learn what yet you have not learned And if ye do this you shall know more of that truth that will save you and deliver you from the greatest of your bondage 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free 33. Some present answered him we be Abrahams seed and though the Romans master us we are no mens slaves What then is the freedom which thou dost promise us 34. Jesus answered them Verily verily I say unto you whosoever committeth sin is the servant of sin 35. And the servant abideth not in the house for ever but the Son abideth ever 36. If the Son therefore shall make you free ye shall be free indeed 34 35.36 Can you boast of your freedom who by your sinful practice shew that you are the servants of sin and by it are liable to the judgment of God as slaves are to stripes And if you have thus enslaved your selves to sin and to Gods judgments he may turn you out of his house you know not how soon But the Son and Heir is not turned away Therefore if you will be free indeed from the guilt of sin and the wrath of God and the malice of Satan come in by the Son and so you may be free 37. I know you are Abrahams seed but ye seek to kill me because my word hath no place in you 38. I speak that which I have seen with my Father and ye do that which ye have seen with your father 37.38 I know that ye are the seed of Abraham by the flesh But were you seed as he is the Father of the faithful you would not seek to kill me and reject my word Even that word of truth which I have received of my Father which you reject and obey the will of your father 39. They answered and said unto him Abraham is our father Jesus saith unto them If you were Abrahams Children ye would do the works of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 39.40 If ye were Abrahams Children you would be like him and do as he did But to seek to murder me for telling you the truth which I have heard from God is not like Abrahams works of Faith 41. Ye do the deeds of your father Then said they to him We be not born of fornication we have one Father even God 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me 4â— Ye shew by your deeds whose nature you have and so who is your father 42. If God were your Father you would be like him and then you would love me who came from him as sent by him 43. Why do ye not understand my speech even because ye cannot hear my word 44. Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyar and the father of it 43.44 Why is my doctrine rejected by you but because your corrupt natures and sin are contrary to it To speak plainly to you as the Childs nature is like the Fathers from whom it is received so yours is so like the Devils nature that I may say you received it from him and he is the father of it and so far of you For you love to do that which he loveth and desireth These are his great Characters 1. He was from the beginning A MALICIOUS MURDERER 2. He is A LIAR a deserter of the Truth and an enemy to it His business in the World is to Deceive by Lying and when he thus lieth and deceiveth he doth according to his corrupt nature for he is a Liar and the Father of Lies N 1. By these three Characters of LYING MALIGNITY and MURDER or hurtfulness the devilish nature and seed is known And no boasting of Abraham or Christianity is any disproof of it 2. Devilisms is the universal pravity of the malignant World And it is no wrong or railing so to say that the Devil is their Father 45. And because I tell you the truth ye believe me not 45. Though nature love the Truth as Truth yet because the Truth that I tell you is cross to your prejudice and carnal minds and lusts ye reject it as if it were error 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me 46. If you know any falshood or sin by me prove it if you can but if it be Truth that I say why doth prejudice and malice hinder you from believing it 47. He that is of God heareth Gods words ye therefore hear them nor because ye are not of God 47. The Children of God have a mind and nature like him And therefore they savour and love his word Therefore your rejecting Gods word doth prove that ye are not the Children of God 48. Then answered the Jews and said unto him Say we not well that thou art a Samaritan and hast a devil 48. They said do we not call thee as thou art in saying thou art a distracteâ— Samaritan heretick 49. Jesus answered I have not a devil but I honour my Father and you do dishonour me 50. And I seek not my own glory there is one that seeketh and judgeth 49. I am not a distracted Demoniak but you calumniators My Doctrine and Works honour my Father and as for your dishonouring of me though I can bear it who seek not my own Glory my Father will secure my honour and judg you for your reproach 51. Verily verily I say unto you if a man keep my saying he shall never see death 51. I tell you that reject my word that to believe and keep it is the way to everlasting life and to be saved from death spiritual temporal by resurrection and eternal 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater than our father Abraham which is dead And the Prophets are dead whom makest thou thy self 52 53. Now we know that thou art a distracted demoniack When thou talkest of mens not dying when Abraham and the Prophets are dead Art thou so much greater than all they 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know
all these Baptised persons must be supposed till so long after unpardoned but it was that extraordinary gift which was for the first sealing and propagating the Gospel of which others could be discerning Judges such as Languages Prophecy Healing Miracles c. which they were not of sincere inward holiness 18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given he offered them mony 19. Saying Give me also this power that on whomsoever I lay hands he may receive the holy Ghost 18. Note 1. It was such a thing as Simon could see in the present effects 2. He desired this power in pride for his own advancement and not for Christ and Souls 3. He overvalued Money and blasphemously â—ilified God as if he set his gifts to sale 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with Money 20. Unless thou Repent thou shalt perish with thy Money for this blasphemous thought of God 21. Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God 21. Though thou art Baptized thou art no true Christian nor hast any part in the Grace and Spirit of Christ for thy heart is unsound and false in the sight of God 22. Repent therefore of this thy wickedness and pray God if perhaps the thoughts of thine heart may be forgiven thee 23. For I perceive that thou art in the gall of bitterness and in the bond of iniquity 22. Presently Repent therefore of that wicked heart and blasphemous thought and pray to God for Mercy and forgiveness while its possible to be obtained Quest. Is not the Prayer of the Wicked abominable Answ Yes the wicked Prayer of the Wicked which is to serve his wickedness And his best Prayers are not qualified for any certain grant But if he truly Repent he is no longer wicked And the Prayer a Common Repentance like Ahabs and the Ninevites may tend towards better and is better than none Quest Doth Peter mean that Simons heart was false at his Baptism or that he received Grace and pardon then and lost it after by Apostacy Answ Simons sin made Peter newly perceive that his heart was false before though his body was washed but not that it now began to be false by a sudden Apostacy 1 Pet. 3.21 22. He was in the Gall of bitterness and bond of Iniquity through the wickedness of his unsanctified heart even when he was Baptized Yet all this Hypocrisie and Wickedness was pardonable upon Repentance 24. Then answered Simon and said Pray ye to the Lord for me that none of these things which ye have spoken come upon me 24. Note His sight of their Miracles and fear of destruction humbled him so far as to beg their Prayers that the threatned Judgments might not befall him But whether the report of some old Writers be true that after all this he pretended to be God the Father and had a conflict with Peter and flying in the Air fell down and was destroyed by his Prayers and had a Statue at Rome inscribed Simoni Deo Sancto c. of this many doubt though others believe it And if it was he that Paul 2 Thes 2. and John in the Revelation speak of as the Man of Sin c. and the head of Heresies so much decryed by Paul as Doctour Hammond thinks it is strange that neither Luke nor Paul nor Peter nor Jude nor James nor John who all inveigh against Heresies would never once name him when Nicolaitans Diotrephes Hymenaus Phileâ—us c. are named 25. And they when they had testified and Preached the word of the Lord returned to Jerusalem and Preached the Gospel in many villages of the Samaritanes 26. And the Angel of the Lord spake unto Philip saying Arise and go towards the south unto the way that goeth down from Jerusalem unto Gaza which is desert 27. And he arose and went and behold a man of Ethiopia an Eunuch of great authority under Candace queen of the Ethiopians who had the charge of all her treasure and had come to Jerusalem for to worship 28. Was returning and sitting in his chariot read Esaias the Prophet 25 26 c. Note God shewed a notable proof in this of his free Electing Crace 2. Angels Minister towards the Conversion of Gods Elect. 3. He that was a Proselyte before and came so far to worship was better prepared for the Gospel than Heathens 4. He that would lose no time but was reading Gods word on his Journey in his Chariot was in Gods way for further Mercy which was sent after him 29. Then the Spirit said unto Philip Go near and joyn thy self to this chariot 29. By inspiration Note the Chariot was driven slowly that he might read and so Phillip on foot could accompany it Gods Spirit directeth his word to the Elect. 30. And Philip ran thither to him and heard him read the Prophet Esaias and said Understandest thou what thou readest 31. And he said How can I except some man should guide me and he desired Philip that he would come up and sit with him 30. Note God directed him to the Text And God gave him the sense of his own ignorance and insufficiency to understand and of his need of a Teacher And God gave him an humble mind to condescend to ask a stranger on foot to come sit with him in his Chariot and teach him All these were happy preparatives to Christianity and further Grace 32. The place of the scripture which he read was this He was led as a sheep to the slaughter and like a Lamb dumb before his shearer so opened he not his mouth 33. In his humiliation his judgment was taken away and who shall declare his generation for his life is taken from the Earth 32. He suffered innocently and patiently by unrighteous Cruel men He humbled himself to undergo their unjust judgment They wickedly triumph over him as cutting off his life from the Earth 34. And the eunuch answered Philip and said I pray thee of whom speaketh the Prophet this of himself or of some other man 35. Then Philip opened his mouth and began at the same Scripture and Preached unto him Jesus 36. And as they went on their way they came unto a certain water and the eunuch said See here is water what doth hinder me to be baptized 34 35. Note 1. He first craveth instruction and then Baptism and is not forced to be Baptised against his will 37. And Philip said If thou believest with all thine heart thou mayest And he answered and said I believe that Jesus Christ is the Son of God 37. If thou believe with a serious well grounded resolved Faith thou mayst be Baptized and have the present remission of sin as a Christian Note The belief that Jesus is the Son of God includeth all the rest that is necessary to Salvation that is
he so sincerely believe in God and his Mercy as to fear and serve him or to work righteousness or truly obey his Laws he shall be mercifully accepted by him who is the rewarder of them that diligently seek him 36. The word which God sent unto the Children of Israel Preaching peace by Jesus Christ he is Lord of all 37. That word I say you know which was published throughout all Judea and began from Galilee after the baptism which John preached 38. How God anointed Jesus of Nazareth with the holy Ghost and with power who went about doing good and healing all that were oppressed of the Devil for God was with him 36 c. The word which God sent to the Children of Israel was not like Moses Law confined to them but it was the Proclaiming of Reconciliation to all Jews and Gentiles that will believe in him who is by Redemption Lord of all and not only of the Jews This word you cannot but have heard hath been published throughout all Judaea c. How God indued Jesus with the Holy Ghost and with Power who went about donig good and healing c. 39. And we are witnesses of all things which he did both in the land of the Jews and Jerusalem whom they slew and hanged on a tree 40. Him God raised up the third day and shewed him openly 41. Not to all the People but unto witnesses chosen before of God even to us who did eat and drink with him after he rose from the dead 39. We are Witnesses of his Doctrine and Miracles and of his Resurrection and did eat and drink with him being chosen to this Office 42. And he commanded us to preach unto the People and to testifie that it is he which was ordained of God to be the judge of quick and dead 42. Judge of all that are alive at his coming and that were dead before and are then raised 43. To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins 43. All the Prophets foretold that through the Merits of this the Messiah God by his Covenant of Grace would give Remission of sins to all that truly believe in him 44. While Peter yet spake these words the holy Ghost fell on all them which heard the word 44. Even while Peter was thus speaking the great miraculous gift of the Holy Ghost came down on all that heard which broak out in the effects before them all 45. And they of the circumcision which believed were astonished as many as came with Peter because that on the Gentiles also was poured out the gift of the holy Ghost 46. For they heard them speak with tongues and magnified God Then answered Peter 45. This was astonishing News to the Jewish Christians to hear Gentiles speak Tongues not learned and to be rapt up in the praise of God 47. Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we 47. Can any reason be given why these though Gentiles should not be Baptized when God hath thus signally owned them by his miraculous gift of the Spirit as he hath done us 48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days 48. He caused them to be entred by Baptism into the Christian Covenant and Church and they prayed him to stay a while with them to confirm and comfort them CHAP. XI ANd the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God 2. And when Peter was come up to Jerusalem they that were of the Circumcision contended with him 3. Saying thou wentest in to men uncircumcised and didst eat with them 1 2. Note 1. Even in the pure Apostolical first Church there were wrangling contending Christians 2. Even that which should have been their rejoycing was their matter of censorious contention 3. These weak ones charged sin on the Apostle as if they had been wiser and holier than he 4. It was the separating and self honouring vice which caused this censorous contention 4. But Beter rehearsed the matter from the begining and expounded it by order unto them saying 5. I was in the City of Joppa praying and in a trance I saw a Vision A certain Vessel descend as it had been a great sheet let down from Heaven by four corners and it came even to me 6. Upon the which when I had fastened mine eyes I considered and saw four-footed beasts of the Earth and wild beasts and creeping things and fowls of the air 7. And I heard a voice saying unto me Arise Peter slay and eat 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth 9. But the voice answered me again from Heaven What God hath cleansed that call not thou common 10. And this was done three times and all were drawn up again into Heaven 11. And behold immediately there were three men already come unto the house where I was sent from Cesarea unto me 12. And the Spirit bade me go with them nothing doubting Moreover these six brethren accompanied me and and we entred into the mans house 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter 14. Who shall tell thee words whereby thou and all thy house shall be saved 4. Of all this we have spoken on the former Chapter Note 1. God who hath ordained the Ministry of men will use it for mens Salvation 2. How greatly should the Gospel and mens Preachtng it be valued when it is Gods means of saving men 3. God used then to Covenant and save whole houshoulds together And it seems Cornelius's house was prepared for it 15. And as I began to speak the holy Ghost fell on them as on us at the beginning 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost 15 16. I remembred Christs promise of the Spirit and saw that he owned them by fullfilling it 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God 17. Seeing God so evidently owned them as he had done us I was neither able nor willing to oppose God in his way of mercy to the Gentiles which should rather be our joy 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentace unto life 18. Note 1. Goâ—s miraculous gift of the Spirit was an undenyable evidence of his approbation 2. Censorious separating Contention came from hafty rash judging of things unknown and before they heard what could be said 3. When contentious censorious
from them returned to Jerusalem 14. But when they departed from Perga they came to Antioch in Pisidia and went into the Synagogue on the Sabbath-day and sat down 13. Note They began with the dispised Jews still as understanding each others Languages and as the most prepared to hear the news of the Messiah Miraculous Language was like Miraculous works not constant and at the speakers will as if they still spake by Miracles 15. And after the reading of the law and the Prophets the Rulers of the Synagogues sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on 15. Note Thus were their Rulers like Church-Justices that disposed of Order that were no Teachers themselves 1. It was among the Jews allowed any man that professed to be a wise man and a Teacher thoug not in Office to Teach the People by the consent of the Ruler of the Synagogue 3. The reading of the Law and Prophets was the chief part of their Liturgie 16. Then Paul stood up and beckening with his hand said Men of Israel and ye that fear God give audience 17. The God of this people of Israel chose our Fathers and exalted the people when they dwelt as strangers in the land of Egypt and with an high arm brought he them out of it 18. And about the time of fourty years suffered he their manners in the Wilderness 19. And when he had destroyed seven nations in the land of Chanaan he divided their land to them by lot 20. And after that he gave unto them judges about the space of four hundred and fifty years until Samuel the Prophet 21. And afterward they desired a King and God gave unto them Saul the son of Cis a man of the tribe Benjamin by the space of fourty years 22. And when he had removed him he raised up unto them David to be their King to whom also he gave testimony and said I have found David the son of Jesse a man after mine own heart which shall fulfil all my will 16. c. Note The recital of the History of the Jews was by Peter and Stephen and Paul judged the meetest way to introduce the tidings of Christ as come it being that which the Jews believed and understood and on which they grounded their priviledges and expectations 23. Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus 24. When John had first preached before his coming the baptism of repentance to all the people of Israel 23. This Jesus is the Son of David whom you expect and John by Preaching and Baptizing foreshewed you 25. And as John fulfilled his course he said Whom think ye that I am I am not he But behold there cometh one after me whose shoes of his feet I am not worthy to loose 25. John told you that he was not the Christ but that this Jesus was he 26. Men and brethren children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent 26. To you Jews and Proselytes who are prepared by the fear of God and expectation of the Messiah we are sent to tell you that he is come that you may believe in him to Salvation 27. For they that dwell at Jerusalem and their rulers because they knew him not nor yet the voices of the Prophets which are read every sabbath-day they have fulfilled them in condemning him 28. And though they found no cause of death in him yet desired they Pilate that he shoul be slain 29. And when they had fulfilled all that was written of him they took him down from the tree and laid him in a Sepulchre 30. But God raised him from the dead 27 The chief of your Nation not believing in him nor understanding the Prophets fulfilled the Prophesie by killing him but God raised him 31. And he was seen many days of them which came up with him from Galilee to Jerusalem who are his witnesses unto the people 31. He shewed himself to those that he chose to be his Witesses to the World 32. And we declare unto you glad tidings how that the promise which was made unto the Fathers 33. God hath fulfilled the same unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee 32. To you expectants we bring joyful news the Messiah is come the promise of him is fulfilled to us and Christ is risen Note Seeing all men love glad Tidings the Gospel should be welcome to all 33 And as David the Type is called Gods begotten Son because he Exalted him to the Throne so is that word fulfilled now on Christ indeed begotten of God and raised to Glory 34. And as concerning that he raised him up from the dead now no more to return to Corruption he said on this wise I will give you the sure mercies of David 34. And this everlasting Kingdom which Christ is raised to is that called the sure Mercies of David Isa 55.3 35. Wherefore he saith also in another psalm Thou shalt not suffer thine holy one to see corruption 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his Fathers and saw corruption 37. But he whom God raised again saw no coâ—ruption 35. This musr be meant of Christ c. 38. Be it known unto you therefore men and breathren that through this man is preached unto you the forgiveness of sins 39. And by him all that believe are justified from all things from which ye could not be justified by the law of Moses 38 39. By his Sacrifice and Merits and intercession and Kingly Power all sins shall be pardoned to all that truly believe in him and take him for their Saviour and King And by him all such are acquit from damning guilt and punishment initially now by his pardoning Law of Grace and finally hereafter by his Judgment and Execution from which the Law of Moses can never justifie or acquit you by all its Sacrifices and your observances 40. Beware therefore lest that come upon you which is spoken of in the prophets 41. Behold ye despisers and wonder and perish for I work a work in your days a work which you shall in no wise believe though a man declare it unto you 40. Take head lest your obstinate unbelief cause God to cast you off and take in the Gentiles in your stead 42. And when the Jews were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next sabbath 42. Some dislike these words but others especially Proselytes desired to hear them again By the same words is meant the same doctrine Note They grosly mistake that say it is the Lords day as such that is here called the next Sabbath 43. Now when the congregation was
for the tumult he commanded him to be carried into the Castle 33 34. A Heathen would hear the cause before he judges it when superstitious Zealots execute before they try or hear 35. And when he came upon the stairs so it was that he was born of the Souldiers for the violence of the people 36. For the multitude of the people followed after crying Away with him 35. The Heathen Soldiers were fain by force to carry and guard him from these Hypocrites 37. And as Paul was to be led into the castle he said unto the cheif Captain May I speak unto thee Who said Canst thou speak Greek 38. Art not thou that Egyptian which before these days madest an uprore and leddest out into the wilderness four thousand men that were murderers 37 38. The tumult about him made him suspect him to be an Incendiary that had lately raised sedition 39. But Paul said I am a man which am a Jew of Tarsus a citizen of no mean city and I beseech thee suffer me to speak unto the people 40. And when he had given him licence Paul stood on the stairs and beckened with the hand unto the people and when there was made a great silence he spake unto them in the Hebrew tongue saying 39 40. When he had given him leave to speak and procured silence and audience by his Authority which else the Multitude of Legal Zealots would not have granted him he spake to them in the Chaldec Tongue than called the Hebrew because it was understood by a greater number than the Greek This sheweth that Greek was not then most common CHAP. XXII MEn brethren and fathers hear ye my defence which I make now unto you 2. And when they heard that he speak in the Hebrew tongue to them they kept the more silence and he saith 3. I am verily a man which am a Jew born in Tarsus a city in Cilicia yet brought up in this city at the feet of Gamaliel and taught according to the perfect manner of the law of the fathers and was Zelous towards God as ye all are this day 1. I am a Jew brought up a Disciple of Gamaliel under the same Laws and customs and as zealous for God in your way as you now are 4. And I persecuted this way unto the death binding and dilivering into prisons both men and women 4 And as you are affected with zealous cruelty now against Christians so was I then and persecuted them even to death binding and delivering them into Prison both Men and Women 5. As also the high priest doth bear me witness and all the estate of the elders from whom also I received letters unto the bretheren and went to Damascus to bring them which were there bound unto Jerusalem for to be punished 5. The High Priest and all the Council of Elders called rhe Sanedrim know this from whom I had Letters authorizing me to bring them Prisoners to Jerusalem to be punished 6. And it came to pass that as I made my journey and was come nigh unto Damascus about noon suddenly there shone from heaven a great light round about me 7. And I fell unto the ground and heard a voice saying unto me Saul Saul why persecutest thou me 6 7. I saw a Light and hâ—ard a Voice c. Note When Christ will speak in Power and Terror he will cast down the proudest Persecutor 2. Christ taketh the persecuting of his Servants and striving against his Gospel as persecuting himself it being against his Friends and for his Cause 8. And I answered Who art thou Lord And he said unto me I am Jesus of Nazareth whom thou Persecutest 8. Note Did Persecutors know Christ aright and know that it is him in his servants whom they persecute they durst not they would not do it 9. And they that were with me saw indeed the light and were afraid but they heard not the voice of him that speak to me 9. They saw the Light and heard the sound like Thunder but saw no man nor heard the voice and words that were spoken to me and which I heard 10 And I said What shall I do Lord And the Lord said unto me Arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to do 10. I will not this way by voice from heaven tell thee thy duty I have stablished the way of notifying it by my Ministers and Spirit Go to Damascus and I will send thee a Teacher Note Souls duely humbled are ready to do any thing that God would have them do 11. And when I could not see for the glory of that light being led by the hand of them that were with me I came into Damascus 11. Note God made the Light it self to blind him as an Emblem of his persecuting blindness 12. And one Ananias a devout man according to the law having a good report of all the Jews which dwelt there 13. Came unto me and stood and said unto me Brother Saul receive thy sight And the same hour I looked up upon him 12. Ananias a zealous Jew tho a Christian well spoken of by the Jews themselves was sent to restore my sight c. 14. And he said The God of our fathers hath chosen thee that thou shouldest know his will and see that Just one and shouldest here the voice of his mouth 15. For thou shalt be his witness unto all men of what thou hast seen and heard 14 15. It is the free grace and will of God that hath chosen thee to see Christ whom thou persecutest and to hear his voice from Heaven and to be his witness of what thou hast seen and heard Note Paul is a full instance of Gods special electing grace 16. And now why tarriest thou arise and be baptized and wash away thy sins calling on the name of the Lord. 16. Delay not but presently repent and believe in Christ and give up thy self to him in his baptismal Covenant and as the Water washeth this body his pardoning grace through the merits of his blood and righteousness shall wash away the guilt of thy sins and call on the Lord for Mercy and for his Spirit 17. And it came to pass that when I was come again to Jerusalem even while I prayed in the temple I was in a trance 18. And saw him saying unto me Make haste and get thee quickly out of Jerusalem for they will not receive thy testimony concerning me 17. Note God that foreknew that the Jews would obstinately reject Paul directed his Ministry from them elsewhere 19. And I said Lord they know that I imprisoned and beat in every synagogue them that believed on thee 20. And when the bloud of thy martyr Stephen was shed I also was standing by and consenting unto his death and kept the raiment of them that slew him 19 20. Lord Sure they will hear me without prejudice who have so hotly persecuted they Servants as they do 21.
my youth which was at the first among mine own nation at Jerusalem know all the Jews 5. Which knew me from the beginning if they would testifie that after the most straitest sect of our Religion I lived a Pharisee 6. And now I stand and am judged for the hope of the promise made of God unto our Fathers 7. Unto which promise our twelve tribes instantly serving God day and night hope to come for which hopes sake King Agrippa I am accused of the Jews 4. Note He supposeth Agrippa acquainted with the Jewish affairs of their expectation of the Messiah and the Preaching of Christianity and the stirs about it And if the hopes of a Messiah be Sedition all the Jews are guilty of it that pray for it continually Quest Did the Ten Tribes pray for it who were carried away by the Assyrians and Idolators put in their Country Answ 1. In such Captivating Transplantations they never carry away all the poor People that must Till the Ground but the Rulers Soldiers great Men and Men of Note else it would be the Conquerers loss So it hath been here at the Conquests made by the Romans Saxons and Deans and Normans The greater number of the Country People still staid as Tenants or Servants to the Conquerers 2. The Neigbourhood of the Jews did by degrees shame away much of the Idolatry of the Israelites As Josiabs power extended to pull down their Idols and Altars and burn mens bones on them 3. And afterward the Israelites Countrey wanting some Inhabitants the Jews by degrees possessed much of their Country And the speech of the Samaritan Woman John 4. Sheweth that they commonly expected Christ to come and tell them all things 8. Why should it be thought a things incredible with you that God should raise the dead 8. The great point of our Controversie now is Whether Christ rose from the Dead And why should this seem an incredible thing to you Is it too hard for God who upholdeth all the World and giveth life to all that live 9. I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth 9. I once was of your mind and did not only set light by the Name of Jesus but thought I ought to set my self against it and oppose them that Preached and Professed it 10. Which thing I also did in Jerusalem and many of the saints did I shut up in Prison having received authority from the cheif Priests and when they were put to death I gave my voice against them 10. In this blindness I was a Persecuter of the Saints 11. And I punished them oft in every Syangogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange Cities 11. Note Whether Paul prevailed with any to Blaspheme Christ through fear or only endeavoured it is uncertain 2. He now knew that his Persecution was from exceeding madness when yet before he took it for his duty So blind are Persecutors Judgments 12. Whereupon as I went to Damascus with authority and commission from the chief Priests 13. At midday O King I saw in the way a light from Heaven above the brightness of the Sun shining round about me and them which journeyed with me 14. And when we were all sallen to the Earth I heard a voice speaking unto me and saying in the Hebrew tongue Saul Saul why persecutest thou me It is hard for thee to kick against the pricks 12. I was Convinced by this Miracle and voice from Heaven Ignorant man Dost thou know whom thou persecutest and why It will prove to thee but like spurning at Thornswith thy bare feet Note Here we find that all Pauls Company fell to the ground with him Which is not mentioned Chap. 9. or 22. 15. And I said Who art thou Lord And he said I am Jesus whom thou persecutest 15. It is me in my cause and servants that thou Persecutest 16. But rise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a minister and a witness both of these things which thou hast seen and of those things in the which I vvill appear unto thee 16. My appearing to thee is to make thee a Preacher of that thou hast Persecuted to witness what thou now hast seen and what I shall further tell the by my Spirit and works 17. Delivering thee from the people and from the Gentiles unto whom now I send thee 18. To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified by faith that is in me 17.18 Delivering thee both from the Jews and Gentiles to whom now I command thee to Preach to open the Eyes that are blinded in gross ignorance and Idolatry and to turn them from that darkness to the light of the saving knowledg of God and their Redeemer from the Power of Satan whom thy serve by sin to the Belief Love and Obedience of God that they may hereupon receive the forgiveness of all their past sin and right to the inheritance among the Sanctified which is here begun in Holiness and Communion with God and his Saints and hereafter perfected in Glory and all this believing trusting and obeying me and my Gospel or by being Christians Note These words were omitted by Luke in Chap. 9. and 22. Here is a Promise to be trusted and a Command to be obeyed 19. Whereupon O King Agrippa I was not disobedient unto the Heavenly vision 19. I did not I durst not Rebel against such a Vision and a Command from Heaven 20. But shewed first unto them of Damascus and at Jerusalem and throughout all the coasts of Judea and then to the Gentiles that they should repent and turn to God and do works meet for repentance 20. And the Gospel which I Preached at Damascus c. is that men should Repent and turn to God and shew the sincerity of their Repentance by a Holy Righteous Charitable and sober Life and all this in hope of Glory purchased and promised by Christ who thus sent me 21. For these causes the Jews caught me in the Temple and vvent about to kill me 21. This is the true cause why the Jews would have killed me as crossing their unbelief 22. Having therefore obtained help of God I continue unto this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come 23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles 22. God hath kept me through many dangers to this day while I testifie this Gospel to all which is but what was Prophesied that Christ should dye for our sins and rise first from death and Convert the Gentiles 24. And
in due time Christ died for the ungodly 6. For when we were worthless helpless lost and miserable in the fittest season Christ died even for the ungodly guilty Sinners to recover them to God and save them 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. For among Men few or scarce any one would die for an Innocent Man though perhaps some few of rare Charity and self-denial would venture on death for a Man of eminent worth and goodness 8. But God commendeth his love toward us in that while we were yet sinners Christ died for us 8. But the love of God to us was so transcendently declared and magnified that while we were yet Sinners against his Law and him Christ died to reconcile and save us 2. Much more then being now justified by his blood we shall be saved from wrath through him 9. And if he loved us so far as to give his Son to die for us when we were meer guilty Sinners we may be sure that now he hath made and accepted us as Righteous pardoning all our Sin for the Sacrifice of the Blood of Christ he will certainly save us from Damnation 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if God reconciled us to himself by his Sons death when we were his Enemies doubtless he will save them that are now reconciled and pardoned Believers by the Intercession of him that liveth in Glory and is now our Head the Lord of Life by giving us his Spirit and justifying us at last and receiving us to himself in Glory He that loved his Enemies will not damn his beloved Children 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have received the atonement 11. And now moreover through this reconciliation by Christ which we have received upon our believing God is so far from being our terrifying avenging Judge that he is become our greatest glorying and joy he being our God and we his People and he being our Father and alsufficient Portion and Felicity 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. In all this we have notice of this great Mystery that as Adam was the Root or first cause of Mans Sin and Death and by that one Man sin entred into the World and death by Sin and so all being Sinners death passed upon all even Temporal death actually and Eternal death by the Sentence of the Violated Law as being our due 13. For until the law sin was in the world but sin is not imputed where there is no law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 13 14. For it is certain that Sin was in the World before Moses's Law even from Adam's fall And whereas that is no Sin nor imputed to Guilt and Punishment which is against no Law yet death reigning from Adam's fall till Moses and therefore all were under some Law Sin being so far imputed to them though they sinned not themselves as Adam did against an express particular command and penal threatning by supernatural Revelation from Heaven nor all that died e. g. Infants did actually and personally transgress Therefore it was from him as his vitiated guilty Seed that they derived Original Sin and by this vitious nature they at age sinned actually against that Law which they were under and by both were the Children of death so that we may compare Adam as the root of Sin and Death to all with Christ who is to all true Christians the root of Holiness and Life 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But the disparity must be noted For if the sin of one Man had such malignant power and pernicious efficacy as to procure the guilt and death of many we may be sure that the Grace and Mercy of God and the gift of that saving Grace which is from the Merits Intercession and Spirit of Christ shall be more effectual to the Life of many 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. And there is this further differences that Adam one Man by one sin brought the Sentence of Death on all the World which had not passed else upon us But it is many Sins of many Men which Christ doth deliver us from in the free gift of our Justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. For if one offence of one Man made all Men Subjects to Death by that one much more powerfully and effectually they which receive from one Redeemer abundance of Grace and the gift of Righteousness in the healing and pardoning of all their Sins shall certainly Reign in the purchased and promised life of Glory by that one Saviour Jesus Christ 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life 18. Therefore as by the offence of one the Sentance of Death was passed upon all his posterity so also by the Righteousness of one as the meritorious and procuring cause the free gift came on all Men for Justification and Life That is A free Gift is made and offered promiscuously to all on condition of believing suitable acceptance and actually justifieth all to Life who so believingly accept it and unthankfully reject it not 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. For as by one Adam's disobedience all Men as receiving their Nature from him are made guilty and corrupt and punishable as Sinners so by the procuring meritorious Obedience of one in performing all that was required of him as our Redeemer in perfect holiness of Soul and Life fulfilling the Law of Innocency and of Moses and the peculiar Law of Mediation being obedient to the Death on the Cross shall the many that by Faith receive him be constituted Righteous and so accounted and judged of God even reconciled pardoned adopted and made the Heirs of Life 20. Moreover the law entred that the offence might abound but where sin abounded grace did much more abound
20. And Moses's Law which came in afterward was made to increase Mens obligation against Sin and more expresly and terribly forbid it that if the Jews would sin their Guilt and Punishment should be the greater as alas they did even to abundance But when guilt was increased and Sin by Mens abuse of the Law Grace did superabound being victorious against Sin and Guilt and the curse in all true Believers and extending to many more than Moses's Law did even to all the called Nations of the World 21. That as sin hath reigned unto death even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 21. That as Sin hath had its reign and sad effects in the Death and Miseries of the Sons of Adam even so shall Grace have its more victorious Dominion and Reign by the Meritorious Righteousness of Christ in making all his Members or Spiritual Off-spring Righteous by his Pardoning Adopting Sanctifying Mercy and bringing them to Eternal Life by the Power and Efficacy of Jesus their Redeemer CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. Perhaps some may gather from all this that we preach a Doctrine of Licentiousness and seeing Grace abounded where Sin abounded we infer that Men may continue in Sin that Grace may abound 2. God forbid How shall we that are dead to sin live any longer therein 2. Far be it from us so to think For though Christ came to save Sinners it was not to savour Sin but to destroy it and save Men from it And therefore as he died for Sin he causeth us to die to Sin and how then shall we live in it that are dead to it 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that when Men are Baptized they are by Vow Covenant and Profession listed into the belief of a Crucified Saviour who died for Sin to save us from it and do profess that Repentance by which we renounce it as dead to it for the time to come 4. Therefore we are buried with him by baptism into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Therefore in our Baptism we are dipped unde the Water as signifying our Covenant-profession that as he was buried for Sin we are dead and buried to Sin that as the glorious power of God raised him from the dead so we should rise up to live to him in newness and holiness of Life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For as we have Covenanted and Professed our belief in him and conformity to him as Dead so we have Covenanted and Professed and must practise our Conformity to his Resurrection or else it is not true Baptism and Christianity and Conformity to Christ 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing that as his Body was Crucified for Sin so we have herein Covenanted and Professed to be as to our old Dispositions and sinful Conversations as it were crucified with him that the Body of Sin that is our fleshly corrupt disposition and conversation might be destroyed that henceforth we should not serve Sin but be as dead to it 7. For he that is dead is freed from sin 7. For as a Dead Man is absolved from all servile Obligations to his Master so he that is by the Death of Sin conformed to the death of Christ is freed from the dominion of Sin 8. Now if we be dead with Christ we believe that we shall also live with him 8. And if we be indeed what we are by Baptismal Profession conformed thus to Christs Death we have cause to believe that we must and shall be conformed to his Resurrection and Life 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 9 10 11. For as we know that Christ being raised from the Dead dieth no more His Death for Sin was but once but he being risen liveth to God for ever so must you reckon that you are by Conversion from Sin to God once dead to Sin by Covenant Consent and Profession that you may ever after-live to God by the Mediation Spirit and Grace of Christ 12. Let not sin reign therefore in your mortal body that you should obey it in the lusts thereof Therefore unless you will renounce your Baptism and Christianity you must not let Sin reign in those bodies which as they die for sin so are professedly dead to sin Its lusts may tempt and trouble you but must not be obeyed 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness to God 13. Nor must you yield the Members of your Bodies as instruments of unrighteousness unto sin tho you should pretend that you keep your Hearts clean to God but give up your selves to the Government and Will of God as those that are risen and alive from your dead state of sin that you may live to him and so give up the Members of your Bodies as the Souls Instruments of Righteousness in serving God 14. For sin shall not have dominion over you for you are not under the law but under grace 14. For sin must not and shall not have dominion over you to rule you or condemn you for you are not under the Law which meerly forbade it and condemned the sinner but under Grace which mortifieth and forgiveth it 15. What then shall we sin because we are not under the law but under grace God forbid 15. What then shall we turn this Argument of our deliverance from sin to encourage us in sin and be the bolder to sin because we are not under the Law that condemneth sinners but under Grace that pardoneth them Far be it from us 16. Know ye not that to whom ye yield your selves servants to obey his servants you are to whom ye obey whether of sin unto death or of obedience unto righteousness 16. Know ye not that as your engagement to be Servants of Christ bindeth you to obey him so your obedience will shew whose Servants you are indeed whether you obey sin which is the way of death or obey Christ unto Righteousness and life 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that
was made subject to vanity not willingly but by reason of him who hath subjected the same in hope 20. For so much of the world as was made for Man and marr'd or cursed for mans sake so was made subject to this Curse and Mutation not for its own sin nor by its own choice but by the sin of Man even by that God who subjected its condition to the free will and state of Man and so to suffer with and for him but with a purpose to restore it with him unto its integrity 21. Because the creature it self also shall be delivered from the bondege of corruption into the glorious liberty of the children of God 21. Because the Natural and Sensitive parts of the World that were subjected to the use of Man and fell under a Curse by Man shall be delivered with Man from that Curse and Bondage and Corruptibility into a state of liberty and useful perfection suitable to the Glory of the Children of God for whom they were made 22. For we know that the whole creation groaneth and travelleth in pain together until now 22. For it is evident that the whole Natural and Subjective World which was thus subjected to Man and cursed for him is like a Woman in the pangs or expectation of Child-birth and groaneth till it be delivered with us at that time of restoration 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body 23. And if this be their case much more do we who have the Spirit of God which is the Pledge Earnest and First-fruit of Glory feeling our selves burdened with sin temptations and sufferings in the World and yet short of our expected Glory feel our selves as a Woman in Travel groaning for deliverance and longing for the blessed inheritance yea even the Resurrection of the Body it self to which we were Adopted 24. For we are saved by hope But hope that is seen is not hope for what a man seeth why doth he yet hope for 24. For our present state of Salvation is not in sight and full possession but in the hope of unseen things that are promis'd and this hope will bring us to possession But if we had sight and possession of it we could not be said to live by the hopes of it for why should we be said to hope for that which we see and possess 25. But if we hope for that we see not then do we with patience wait for it 25. But hoping for that which we never saw or possessed we do with patience under all delays and sufferings wait for the desired attainment and possession 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 26. And the Spirit which God hath given us helpeth us against our Infirmities of Hope and Prayer and under our sufferings and distresses for we are unmeet judges of our own necessities and condition and the flesh is too prone to desire its own ease and safety But the Spirit of Christ in us teacheth and inclineth us to go to God as to a merciful alsufficient Father and to pour out our Souls complaints before him at least with groans when we cannot utter them with Words and to cry Abba Father and to refer our selves unto his Wisdom and cast our case in trust on him 27. And he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God 27. And God that searcheth the Heart knoweth the meaning of those very groans excited by his Spirit which we want words to express For he knoweth what his own Spirit moveth us to ask and what desires come from himself for as Christ is in Heaven our Intercessor with the Father so the Holy Spirit sent down into our Hearts is our Intercessor with the Father and the Son for as he is Christs Agent and Witness in us to communicate Spiritual Life Light and Love to us so he is a Spirit of Supplication and Adoption in us and the spring of all our holy desires and motions Godward and that only which is of him is accepted of God for he moveth us to ask what pleaseth God and to submit to his Will and returneth us the answer of our Prayers in inward strength and consolation 28. And we know that all things work together for good to them that love God to them who are called according to his purpose 28. For we know that all the course of Gods providence and particularly all our sufferings for him do by Gods over-ruling ordination work together for our good even to carry on them that love him to Salvation who are called hereto according to the gracious benevolent purpose of his own Will 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren 29. For those whom he fore-knew and purposed to glorifie he also predestinated as the way to their Glory to be conformed to the Image of his Son in holiness and patient suffering that his Church as Brethren might be like their Head and eldest Brother 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 30. And those whom God thus predestinateth to be conformed to Christ them in time he effectually called to repent and believe in Christ and those whom he thus called and made true Christians he justified both making them just by pardoning their sin and giving them his Indwelling Spirit of love and Holiness and accounting them just for the merits of Christ and those whom he thus justifieth he will glorifie with Christ 31. What shall we then say to these things If God be for us who can be against us 31. What then shall we say when we consider all this but with joyful thankfulness conclude that God is for his Saints their Father and Protector and therefore they have no cause to fear any that are against them how great or many or strong soever that is not fear their power so be it we take heed that they draw us not to sin 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 32. He that spared not his own Son not thinking him too precious a gist but delivered him up to suffer as a Sacrifice to procure the pardon of sin and salvation to be given to all by a Conditional Covenant of faith and acceptance and actually to pardon and save all true Believers that accept him how can it be that he should think any thing else which we need too good for
we could be content to know no more than God doth teach us and to be no wiser than St. Paul was 1. He teacheth us That there are some called according to God's purpose and foreknown by him that is to be such as he will use as is after mentioned He knoweth them to be those whom he purposeth to call and save But Paul was not so presumptuous and profane as to dispute How God foreknoweth them or why he purposeth to call them rather than others 2. And whereas profane Men do foolishly say If God decree and foreknow my Salvation I shall be saved whatever I do and if he do not I shall not St. Paul tells us That those whom God purposeth or decreeth to save he predestinateth to be conformed to the Image of his Son even to the Means as well as to the End So that to say That God doth predestinate Men to Salvation and not to Holiness of Heart and Life is to contradict God's Doctrine of Predestination As God doth decree how long we shall live and withal that we shall live by Meat and Drink so he decreeth that we shall be saved and that by Faith and sincere Obedience And sure they know not what they say who call this Doctrine of Election Licentious Doth it encourage Men to Impenitency or Disobedience to tell them that God doth predestinate Men to repent and obey and be saved Will it tempt Men to live after the Flesh in Worldliness or Sensuality to believe that God hath decreed to make them to live after the Spirit and to mortifie the Deeds of the Flesh and to avoid such Sins 3. And Paul tells us That this Chain of Causes is all decreed of God from the first to the last and therefore that it is God's Purpose which secureth the Event of our Glorification And it 's strange that any should think that God should undertake so great a Work as Mans Redemption and not effectually secure the Success by his own Will and Wisdom but leave all to the lubricous Will of Man 4. But the Apostle tells us of no such Decrees of the Causes of Mens Damnation God causeth and giveth Grace and foreknoweth that which he will give But he doth not cause or give Men Sin nor necessitate any to commit it and therefore decreeth not to cause it nor foreknoweth it as his own Work but as Mans. So that Election and Non-election or Reprobation are not of the same kind degree and order VII The sense of the Terms of the 30 Verse Expositors much differ about but there is no great Doctrinal Controversie depending on it 1. It is doubted whether by Calling here be meant only Effectual Calling and Conversion or only General Calling antecedent to its Efficacy But it 's confessed that both these are asserted in the Scripture 2. It is doubted why Sanctification is omitted or where it is included But it 's agreed that it is one Link of the Chain of the Causes of Salvation 3. And so it 's doubted what the Word Justifie doth mean But the thing is agreed on 4. And the greatest doubt is whether every one of these Causes will infer the rest or only the connexion of all the foregoing will infer that which followeth 1. There is small reason to doubt but that by Calling is meant Effectual Calling Else it would neither prove Predestination nor infer Justification 2. Sanctification is a Word which signifieth many Acts. As it signifieth the Gift of our first Faith and Repentance and our Covenant-devotedness to God in Baptism it is the same with Effectual Vocation Regeneration and Conversion But as it signifieth the after-gift of the In-dwelling Spirit to habituate the Soul with fixed Holiness and Love and the Practice of these it followeth Vocation at least in order of Nature 3 Justification sometime signifieth Making us righteous sometime accounting us righteous sometime by Apology maintaining us to be righteous sometime by Judicial Sentence pronounâ—ing us righteous sometime executively using us as righteous usually many of these together all the rest being implied It is certain that God maketh Men righteous before he account or judge them righteous Now to make a Man righteous and justifiable in Judgment all these concur 1. The Merit of Christ's Righteousness as the deserving Matter and Cause 2. The Act of the New Covenant giving him a part in Christ and with him Pardon of Sin and Right to the Spirit of Grace and unto Glory 3. The Gift of Faith and Repentance that Christ and his further Grace may be ours and for continuance the holy Habits and Acts of Sanctiâ—â—cation And seeing all sound Expositors confess with Beza that at least three Texts by Justification mean or include Sanctification we have reason to judge that part of Sanctification is here included in Vocation and part in Justification and some think the Triumphant part in Glorification And certainly this inferreth no unsound Doctrine 4. Augustine thought that the Links of this are separable unless you include the first as the Qualification of all the rest by way of distinction and that the meaning is That God will call all the Predestinate or Elect and will justifie all the Predestinate that are called and will glorifie all the Justified that are predestinate and called but that there are some justified and sanctified that were not predestinate nor shall be glorified but fall away What the sâ—nse of the Ancient Fathers was about Perseverance Ger. Vossius hath so truly opened in his Theses that I may thither refer the Inquisitive My own sense of it I have opened in my Catholick Theologie and it 's too long a Case to be handled here But I think no confirmed Christian doth totally and finally fall away and that the rest of the Doubt should not be thought enough to break the Love and Peace of Christians VIII As to the Doubt Whether the 38 and 39 Verses speak of God's Love to us or ours to him as they are in themselves inseparable so I think that the Context giveth us Reason to think that it is both even the Bond of mutual Love which is here spoken of All the doubt is Whether it be spoken of every true Christian or only of the Elect and Confirmed of which before CHAP. IX 1. I Say the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost 2. That I have great heaviness and continual sorrow in my heart 3. For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh 1 2 3. I am so far from saying all that I have said in contempt of the Jews or triumph over them in their misery that I protest as a Christian I lie not my Conscience bearing me witness which is illuminated and actuated by the Holy Ghost that in the midst of all my rejoycing in Christ I have great heaviness and continual sorrow of Heart for the sin and misery of the Jews who are
Law and freely given by Grace and fully now revealed in the Gospel by Jesus Christ and trusting to their own Works of the Law as a sufficient Righteousness to justifie them have by their errour rejected Gods free gift of Justification by Faith in Christ 4. For Christ is the end of the law for righteousness to every one that believeth 4. For they should have understood that the sense and use of the Law is to lead them for Righteousness to Christ who is its end and prefigured in its Sacrifices and other Types 5. For Moses describeth the righteousness which is of the law That the man which doth those things shall live by them 5. For though the Law do point Men to a better Righteousness yet in it self as a Law it owneth nothing as a Righteousness sufficient to Justification but that which Moses thus discribeth Lev. 18.5 The Man that doth these things and breaketh not this Law shall live by them 6. But the righteousness which is of faith speaketh on this wise Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead 8. But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach 6 7 8. But I may describe the Righteousness which is of Faith in the Words of Moses Deut. 30. Say not in thy Heart Who shall ascend into Heaven or how can we know Gods Will that never were in Heaven Or who shall bring us thence a certain Messenger of it or Who shall descend into the deep or it is hid from us like the depths of the Sea and who shall fetch it to our Knowledge But as it saith The word is nigh thee God hath not concealed it but sent it from Heaven Christ is come down to make known God and his Word and he is risen and gone to intercede for us in Heaven And he hath brought his Gospel both to our Eyes Mouth and Ears and writeth it by his Spirit in our Hearts And Moses there seemeth to intend such a way of Righteousness by free Grace to the Repenting Israelites And this is it which our Preaching fuller revealeth to you 9. That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved 9. That if thou confess Christ before Men notwithstanding persecution and own him as Christ before the world and believe truly and heartily that God raised him from the dead and thereby witnessed that he owned him and justified the truth of his Gospel thou shalt be saved as well as justified For to justifie a Man is partly to justifie his Right to Salvation 10. For with the heart man believeth to righreousness and with the mouth confession is made unto salvation 10. For these two make up the Gospel terms of Life To give up Soul and Body to Christ if thou believe sincerely in him with thy Heart thou wilt be accepted for his Merits by God as Righteous and if thou constantly confess and own him whatever thou suffer by it from Men by Word and Deed in obedience and patience thou shalt possess the Salvation to which thy Justification initially gave thee right 11. For the scripture saith Whosoever believeth on him shall not be ashamed 11. For Isa 8.16 God hath prmised us in his Word that whoever believeth on him and trusteth him on his Promise and practically placeth his hope accordingly shall never be disappointed and ashamed of that Hope 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him 12. For God is no respecter of persons and saveth not Men or rejecteth Men because they are Jews or Greeks The Law of Grace doth equally pardon and justifie Jew and Gentile that truly repent and believe and no other He is the same Lord over all and is Rich in Mercy to all that call on him in Faith for when he proclaimed his Name to Moses Exod. 34. as gracious and merciful forgiving iniquity transgression and sin c. it was his very Nature and Decree by which he would be known to all the World and not only by the Jews 13. For whosoever shall call on the Name of the Lord shall be saved 13. For as it is said Joel 2.32 Whosoever shall call on the name of the Lord shall he saved that is of what Nation soever he be if he truly seek God he will be found of him and if he fear God and work Righteousness by Faith he shall be accepted of him for he is the Rewarder of them that diligently seek him Heb. 11.6 14. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a preacher 14. And this sheweth you the necessity of Preaching the Gospel for how shall Men seek and worship and call on that God and Saviour in whom they have not believed And how shall they believe in him of whom they have never heard And how shall they hear if no one tell them or preach to them Even the Works of Nature and Providence that reveal God darkly must be told Men by Instructors to make them capable of understanding them Much more the Gospel of Christ 15. And how shall they preach except they be sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 15. And how shall Men Preach the Mysteries of Salvation that are not called and sent of God by his Qualifications and Commission for who can be such a Light in the World that is not taught and gifted by the Father of Lights And who can in Gods name proclaim the Word of Reconciliation as his Messenger who is not authorized by him so to do We love glad Tidings and welcome the Messengers of them and this should be the Entertainment of Christs Apostles and Ministers in the World who bring the most joiful Tidings of Salvation As it is written How beautiful are the Feet of them that c. Isa 52.7 16. But they have not all obeyed the Gospel for Esaias saith Lord who hath believed our report 16. But you may say Why then doth not this Preaching convert more of the Jews This excellence of the Gospel and the preaching of it doth not suppose that all that have it will be converted by it For of the Jews Isaiah saith Lord who hath believed our Report Few did hearken to the Prophets Isa 53.1 17. So then faith cometh by hearing and hearing by the word of God 17. It is evident that they must hear that they may believe and Gods Word must be preach'd to them or made
known that they may hear it 18. But I say Have they not heard Yes verily for their sound went out into all the earth and their words to the ends of the world 18. But is not the World excusable then in their sin for want of preaching I answer As God tells us Psal 19. That the visible Works of God do Preach him even his Power Wisdom and Goodness to all the World which will leave it without all just excuse See Rom. 1.20 21. So Christ sent his Apostles with a Commission to preach to all Nations and many Nations have already heard his Gospel 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you 19. But have not the Jews had notice of the Gospel when it was first preached to them and rejected by them The very conversion of the Gentiles receiving that Christ whom they rejected which is matter of envy to them shall leave them without excuse as Moses saith Deut. 32.21 I will provoke you to jealousie by c. 20. But Esaias is very bold and saith I was found of them that sought me not I was made manifest to them that asked not after me 21. But to Israel he saith All day long I have stretched forth my hands to a disobedient and gainsaying people 20 21. But Isaiah boldly and plainly foretells Gods calling the Gentiles by free Grace and seeking them that first sought not him and his rejecting the Jews as a People that after his long suffering did continue obstinately to reject his Word and Grace saying I was found of them that sought me not c. and All days long have I streched forth c. ANNOTATIONS 1. THe 12 13 14 and 15 Verses are controverted by Expositors as to the Question Whether they assert or deny the Salvation of any that hear not of Christ because on one side it it is said That ever doth call on the Name of the Lord shall be saved and the 19 th Psalm is cited which tell us how Gods Works do preach him to all the World c. And on the other side How shall they hear without a Preacher c. First We must not confound the doubt of the sense of this Text with the doubt of the Matter which is the Salvation of Men that hear not the Gospel As to the former I have said what I thought needful in the Paraphrase and leave it to the judgment of the Reader As to the Matter I think this much following may satisfie the sober 1. We must first know what Law of God such Men are under and then how far it justifieth them It is certain that the World once guilty of sin and death is not under the Law of Innocency which maketh Innocency the only Condition of Life now it is lost to all And it is certain that they are neither Lawless or shut up as Devils in despair but that they have duties and means of Repentance Recovery Mercy and Salvation imposed on them which they are bound to use for these ends in hope and they have much forfeited Mercy given to them all which proveth that God useth them not according to the Law of Innocency And it is certain that God made to all Mankind in fallen Adam and Noah a Law of Mercy and Grace and that when he proclaimed his name to Moses Exod. 34. The Lord gracious and merciful forgiving c. it was his Nature and his way of Governing of Mankind which he proclaimed And so that all the world is under a Law which offereth Pardon and Life on other terms than sinless Innocency 2. It is certain that the superadded Covenant of Peculiarity to the Jews or the preaching of the Gospel of Christ Incarnate to part of the world only repealed not any of the merciful Law or Terms before given to all the World Christ added more Mercy but took away none much less so much from most of the World He came not to condemn the World but to save 3. It is certain that all Men shall be judged according to the Law that they were under and obliged by and no other 4. It 's certain that the Apostles themselves though in a state of Grace believed not till Christ was risen that he must die a Sacrifice for sin rise from the dead ascend and intercede in Heaven send down the eminent gift of the Holy Ghost call the Gentiles gather a Catholick Church c. Therefore it was not all our Articles of Faith that were necessary before Christs coming but the belief of so much as was then revealed But 2. What others do that hear not of Christ in fact who repenteth believeth and is saved God is only fit to judge it belongeth not to us But we may say that the case of Melchizedeck Job and his Friends and many others prove that Grace and Salvation were not confined to the Jews And that Abraham thought that even Sodom had fifty Righteous Persons when it was worse than other places of the World And he that will well read Psal 19. Prov. 1. Acts 14. and 17. Rom. 1 and 2. may yet receive fuller satisfaction from God II. About Ministers Mission verse 15. It 's doubted whether we may hear any till we know that God sent them And it is the device of the Roman Clergy to puzzle the ignorant by objecting against the Mission and Ordination of Protestant Ministers to draw Men from hearing them as Ministers of Christ claiming to themselves the Peculiarity of Divine Commission and Authority as the only Church that have uninterrupted Succession of Canonical Ordination But as the Interruption of theirs is easily proved so it 's most certain that God hath not made it an antecedent necessary thing to the belief of his Gospel for all Men and Women to be first so well acquianted with History as to know what continuance or interruption there hath been in all Countreys of Canonical Ordination In short 1. A Lay-man is not to be heard that brings the Gospel 2. He that wanteth some Circumstances of Order necessary ordinarily to the right ordering of the Church may yet have all that is essential to the Ministry 3. He that hath just abilities and mutual consent of him and a Christian Flock that need him hath all that is essentially necessary 4. He that is ordained by Concordant Senior Pastors of that Church hath all that is necessary essentially to Ordination 5. He that seemeth to have such Qualifications or Ordination but hath not but is in possession upon deceiving probability is a Pastor to that Church so far that his Ministrations shall be valed to the People though not to justifie himself from the guilt of profane usurpation 6. The People that love their Souls must be more careful what Doctrine a Minister preacheth than what Ordination he hath 7. In divers cases the Magistrates Authority may serve without Ordination and in
therefore will not be subject to Humane Government but resisteth True Authority resisteth a needful Ordinance of God and deserveth Punishment from God and Man 3. For rulers are not a terror to good works but to the evil wilt thou then not be afraid of the power Do that which is good and thou shalt have praise of the same 3. For as God is the Ordainer of Government in general so he hath specified their Office as to the universally necessary part and bound them as his Officers to see to the Execution of his Universal Laws as the King binds Justices to execute his Laws And therefore their Office and Authority received from God is not to be Persecutors or a Terror to Good Works but to punish the Evil For God giveth no Authority against himself or his Laws If therefore thou fear this Power given of God do that which is good and it will further thy Encouragement and Praise Even Heathens by seeing to the Execution of the Law of Nature will promote Natural Virtue and suppress and punish Vice 4. For he is the minister of God to thee for good But if thou do that which is evil be afraid for he beareth not the sword in vain For he is the minister of God a revenger to execute wrath upon him that doth evil 4. And let not bad Mens abuse of Government make thee think evil of the Office For they are but God's Servants or Officers not authorised to destroy and to do mischief but to do good even to see to the Execution of God's Laws by their own and to take care of the Common Welfare But if thou do evil fear them for God hath not entrusted them with the Sword in vain much less for mischief For they are God's Officers Revengers of Sin to execute God's Wrath and Man 's on Sinners And so to resist them is to resist the Officers of God and to honour and obey them is to honour and obey God that hath authorised them 5. Wherefore ye must needs be subject not only for wrath but also for conscience sake 5. Wherefore you ought to be subject even when you may not obey not onely for fear of Punishment from Man but in Conscience of your Duty to God who ordaineth them 6. For for this cause pay you tribute also for they are Gods ministers attending continually upon this very thing 6. Therefore honourable Maintenance and Tribute is their due For they are God's Servants whose very Oâ—â—â—ce and daily Care and Labour is to do his Service for the Common Good 7. Render therefore to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour 7. I am not perswading you to own Usurpation or to give Men that which is not their due not yet do I determine among several Claimers which is the Supreme But that you give all their proper due Tribute Custom Fear and Honour to every one to whom they are due And let not Covetousness or Disobedience hinder you 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the law 8. Discharge your Debts and give all Men the due which you owe them else you are unjust and rob them Only Love we shall still owe to one another and shall thus owe it even while we pay it And to pay this Debt of sincere Love is to fulfil all the Law to Man 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet And if there be any other commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self 9. For all our Duty to Man is virtually comprehended in Loving them as our selves For a Man will not wrong the Life the Estate the Marriage right the Honour of himself nor falsely accuse or prosecute himself or covet from himself or those that he loveth as himself Bring Men once to this unfeigned Love and Hurtfulness Covetousness Fraud False Accusation Persecution and all Injustice will cease 10. Love worketh no ill to his neighbour therefore love is the fulfilling of the law 10. As we are not apt to hurt our selves so true Love would not hurt others in their Lives Liberties Estates or Good Names much less study to destroy them Therefore Love is the virtual fulfilling of all our Duty to them 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation nearer than when we believed 11. And we should increase in this careful discharge of our Duty of Love and Justice though in the State of Infidelity we lived in such Sins For by this time we should be better acquainted with our Duties and awaked to all conscionable performance of them we being neerer our Reward and Salvation than when we were first converted to the Faith and God expecteth now more from us 12. The night is far spent the day is at hand Let us therefore cast off the works of darkness let us put on the armour of light 12. We are now got further from our former State of Darkness We are now come to the Day-light of Illuminating Grace and under the Increase thereof The Church is growing to a more Honourable State by its Increase Let us therefore more resolvedly cast off all the Works of Heathenish Darkness and as Christ's Soldiers put on our Sacred Armour and use it as in the Day-light of Grace 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying 13. Seeing we are in the Light let us walk modestly and decently as becometh our Condition not as the Heathens in rioting and drunkenness not in lasciviousness and uncleanness and fleshly lusts not in proud selfish or covetous strife and envy 14. But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil lusts thereof 14. But let Christ his Spirit and Love his Doctrine and Example his Interest and Kingdom take you up and be to you as the Cloathing which you daily wear And do not as Carnal Men whose fleshly Pleasure and Prosperity is their choice and best that live to the said fleshly Pleasure and make provision to satisfie the Carnal Will and Lust in stead of preferring the Heavenly Treasure ANNOTATIONS Qu. I. WHat is meant here by Powers Ans Not meer Strength but Authority or Right to Govern It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Usurpers Strength may be resisted but Rightful Power or Authority may not Qu. II. Doth St. Paul determine here either of the Species or Individually who it is that hath the Highest Power Ans Not at all In those Ages and long after sometime the Senate claimed the Supremacy wholly and sometime a part of it sometime they pretended to make
true Judgment that no Man Clergy or Lay do either by Command or his own practice put a Stumbling-block Scandal or occasion of sinning or hurt in his Brothers way pretending the lawfulness of the thing or his own authority to impose it Souls must not be so driven upon sin 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean 14. I that am an Apostle and therefore want not Knowledge nor Authority to command what should be commanded in such cases do know and am perswaded in and by the Lord Jesus that none of the Meats counted unclean and avoided by the Jewish Christians are unlawful in themselves and that they mistake that think otherwise But it is unclean and unlawful to him that thinks it so or else Men must do that which they think God forbideth which were formal disobedience to him 15. But if thy brother be grieved with thy meat now walkest thou not charitably Destroy not him with thy meat for whom Christ died 16. Let not then your good be evil spoken of 15 16. But if by thy unnecessary practice of an indifferent lawful thing and much more if by thy compulsion thy mistaken Brother be hurt and galled and discouraged in Religion now thou art guilty of the great sin of uncharitableness when he was guilty but of a pardonable unwilling mistake And see to it that thou do not thus by the practice or urging of thy things indifferent destroy him for whom Christ died by drawing or driving him to that which to him is sin Christ purchased Souls by a dearer price than things indifferent It 's good in you to know more than he and lawful to use such Meats as he scrupleth But turn not your Knowledge into a scandal and offence and mischief 17. For the Kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost 17. For it is not every lawful indifferent thing no nor every truth or smaller duty which Christianity and Salvation and right to our Love and Communion lieth on These are not essential to the acceptable Subjects of Christs Kingdom Think not so unworthily of him that came to free us from the Mosaical Ceremonies that he hath made such things as these the necessary terms of Love and Communion in his Church But it is in Righteousness before God and Man and in the Love and Practice of Peace with all and in the joyful sense of the love of God and hope of Glory shed abroad on our Hearts by the Holy Ghost taking pleasure to help and comfort our Brethren in the way to Heaven This is Christianity 18. For he that in these things serveth Christ is acceptable to God and approved of men 18. For notwithstanding such difference in lesser things he that is such a one and in these things sincerely serveth Christ is acceptable to God whoever censure him despise him or excommunicate him and he is approved of Wise and Charitable Men and is one whose Life even the Natural Conscience of Men will secretly be forced to approve and condemn them that condemn and vilifie him 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another 19. Instead therefore of Excommunicating Abusing or Despising one another for such Ceremonies or small differences as these if we are Christians let us lay by these matters of contention and earnestly pursue the things that make for the Common Peace of all Christians though thus differing and the things by which we may further each others Edification and Salvation and not obtrude our own Opinions or things unnecessary to the hurt of others and division of the Church 20. For meat destroy not the work of God All things indeed are pure but it is evil for that man who eateth with offence 20. Obtrude not your scrupled Meat or Ceremonies or small things to the destroying of Men's Souls by driving or drawing them to sin All such indifferent things are pure to the pure but it is your sin if you use them much more if you impose them to the scandal offence or hurt of others 21. It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth or is offended or is made weak 21. It is thy duty to forbear even Flesh and Wine when they are not necessary if the use of them will occasion sin or more hurt to thy Brother than good to thee much more to avoid obtruding thy indifferent things on him who takes them to be sins 22. Hast thou faith Have it to thy self before God Happy is he that condemneth not himself in that thing which he alloweth 22. Hast thou more Knowledge than he to believe those things to be lawful which he judgeth sin Keep thy knowledge and belief to thy self to justifie thy Judgment to God but use it not to the hurt of others Happy is he that useth not his Knowledge of good and evil to his own condemnation It 's a sad kind of Knowledge which is used to destroy others and condemn thy self 23. And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin 23. I may well call it destroying thy Brother For if he do the indifferent thing who rather thinketh it to be unlawful it tendeth to his damnation because it is sin in his Opinion and Interpretation while be believeth it to be so or not to be lawful For what ever a Man doth believing it to be sin and not believing that God alloweth it is certainly a sin in him CHAP. XV. WE then that are strong ought to bear the Infirmities of the weak and not to please our selves 1. We then even Church Governours as well as others that are more knowing instead of driving Men of weaker understanding to go against their Consciences in unnecessary things ought to bear their weakness with compassion and in Love and Patience and not to practice what we think lawful on pretence that we are in the right when it tendeth to their hurt much less to force them to our way 2 3. Let every one of us please his Neighbour for his good to edification For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me 2 3. Let every one of us not excepting my self that am an Apostle lay by his own humour and self-will and chuse the way by which he may edifie his Brother by bearing with his weakness For even Christ to condescended and accommodated himself to the good of others As it is written The reproaches c. He suffered for Men's sin against God 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope 4. Which saying was primarily
on all Jews and Gentiles who are Believers and we might through Faith receive the promised Gift of the Holy Ghost as we have done 15. Brethren I speak after the manner of men Though it be but a mans covenant yet if it be confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were the promises made He saith not And to seeds as of many bâ—t as of one And to thy seed which is Christ 15 16. Even Men presume not to violate Covenants And Gods Promise to Abraham was to him and his Seed which immediately was Isaac prefiguring Christ eminently Though as all the Carnal Seed also sprang from Isaac so all Believers be included as springing from Christ 17. And this I say that the covenant that was confirmed before of God in Christ the law which was four hundred and thirty years after cannot dissanul that it should make the promise of none effect 17. And so the Covenant to Abraham as the Father of the Faithful including a Promise of Christ and his Seed by Faith was not nulled by the Law which was Four hundred and thirty years after But if Justification before was by Faith it must be so still and so all true Believers justified 18. For if the inheritance be of the law it is no more of promise but God gave it to Abraham by promise 18. For if the Blessing meant in that Covenant with Abraham be given on condition of keeping Moses's Law then cometh it not by free gift as it did to Abraham by that Promise But God gave it freely by Promise to Abraham without his keeping that Law 19. Wherefore then serveth the law It was added because of transgression till the seed should come to whom the promise was made and it was ordained by angels in the hand of a mediator 19. To what use then was the Law given To convince Men of Sin and restrain them from it and make them know the need of a Mediating Saviour whom Moses typified as a Mediator in receiving the Law from the Ministry of Angels 20. Now a mediator is not a mediator of one but God is one 20. Now Mediation is between two Parties Of these that God is one who made the Promise to Abraham and justified him by Faith and surely is not mutable 21. Is the law then against the promises of God God forbid for if there had been a law given which could have given life verily righteousness should have been by the law 21. And hath this One God contradicted his Promises by his Law By no means Therefore he intended not that the Works of the Law should be our justifying Righteousness which it must have been if it could have given Life by the meritorious keeping of it and so God should have overthrown his former way of Justification 22. But the scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe 22. But the Scripture tells us that all Men are under the Guilt of Sin and the Law doth not justifie Sinners that break it Therefore none can be justified by it And this it doth to teach us to look for Life by a Promised Christ 23. But before faith came we were kept under the law shut up unto the faith which should afterwards be revealed 23. But before the Gospel and Christ Incarnate came which now as Objects constitute our Faith we Jews were under the restraint and tutorage of the Law to teach us to wait for Christ who is the Truth and End of the Law 24. Wherefore the law was our school-master to bring us unto Christ that we might be justified by faith 24. And so the Law to us Jews was suited to our Youth and Rudeness to keep us as a School-master in a learning and restrained State and prepare us for the Gospel and teach us to look for Justification by Faith in Christ alone 25. But after that faith is come we are no longer under a school-master 25. But now Christ is fully revealed to our Faith we are no longer under that preparatory Tutorage of Moses's Law 26. For ye are all the children of God by faith in Christ Jesus 26. For now all you that are sincere Believers are from under the bondage of legal servile Tasks and Fears and are taken into the Family of God as his adopted Children by Christ whom you believe in And all of you profess your selves to stand in this Relation and Hope 27. For as many of you as have been baptized into Christ have put on Christ 27. For as many of you as have sincerely consented to the Baptismal Covenant and so been baptized into the Faith of Christ and Relation to him have thereby even put him on as your Garment and wholly given up your selves to him and so as his Members are united to him And all that are baptized have professed this which the Sincere perform 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus 28. So that the difference between Jew and Greek Bond and Free Male and Female maketh no difference in your Relation to Christ and your Justification and Salvation by him 29. And if ye be Christs then are ye Abrahams seed and heirs according to the promise 29. And if you be Christ's who was eminently Abraham's Seed in whom all Nations by Faith are blessed then it must needs follow that you also are Abraham's Seed in and through Christ and so are justified as Abraham was by Faith without the keeping of Moses's Law CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be Lord of all 2. But is under tutours and governours until the time appointed of the father 1 2. As Heirs enjoy not their Estates in Minority but under Guardians are used like Servants till Maturity 3. Even so we when we were children were in bondage under the elements of the world 3. So the State of Legal Ceremonial Bondage was suited to our rude Minority 4. But when the fulness of the time was come God sent forth his Son made of a woman made under the law 5. To redeem them that were under the law that we might receive the adoption of sons 4 5. But when God who carrieth on his Works from low Beginnings to Perfection saw it meet to use us as at Maturity he sent his Son into the World whose Humanity was made of a Woman made under the Law which he perfectly fulfilled that he might redeem those that were under the Law from its Bondage and Curse that they might henceforth serve him as Sons not in Legal Terrour but in Love and Joy 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 6. And as Fathers communicate their Natures to their Children and not onely their
hath blessed us with all spiritual blessings in heavenly places in Christ 3. Thanks and Praise be given to God the Father of our Lord Jesus Christ who hath blessed us with all spiritual Blessings in Celestials or Heavenly things which tend to Glory which Christ doth purchase promise prepare and possess for us 4. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love 4. As he chose us as Members of Christ whom he chose to be our Head before the World was made that we should be holy and blameless both which summarily consist in holy Love 5. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved 5 6. Having predestinated us to become his adopted Children to him in and by Jesus Christ of his own free and good Will that so his Grace wherein he hath made us accepted in his beloved Son might have the Praise and Glory Note 1. That the Election is from before the Foundation of the World 2. That it is one Decree or Election of God by which he chuseth Christ to be our Head and us to be his Members 3. It is one and the same Election by which God hath chosen us to the praise and glory of his Grace to be saved and to be holy and blameless in Love On Gods part it is by one Act and on our part it is to one state of Blessedness as Generation maketh one Man though as objectively that one have many Parts it may accordingly be named Many and distinguished And the Essentials are given at once though the Integrals and Augmentation be after given by degrees 4. That Love is the sum of that Holiness and Blamelesness to which we are predestinated 5. That we are not onely Predestinated to Life on condition of Holiness but are Predestinated to Holiness it self and consequently to Faith and Repentance and not onely on condition that we believe and repent And so Election is of Individual Persons to Faith Holiness and Salvation and not onely of Believers to Salvation or of Persons to be saved if they believe A Conditional puts nothing into being or act Were the Scripture dark in the Point of Gods free Electing of some to Faith and Repentance more than others of equal Guilt and Pravity Experience might fully satisfie us of it 7 8. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace wherein he hath abounded toward us in all wisdom and prudence 7 8. In whom we have deliverance by Redemption through the Sacrifice of his Blood for our Sins even the forgiveness of all our Sin which manifesteth the Riches of his Grace and Bounty from which this Gift proceedeth in which he abounded toward us in the exercise of that wonderful Divine Wisdom and Prudence in the way of our Salvation by Christ which to search and know is the greatest Wisdom and Prudence of Man 9. Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself 9. Having now opened to us the Mystery of his own Will and good Pleasure which he purposed in himself but was little known by Jews or Gentiles 10. That in the dispensation of the fulness of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him 10. That when he saw the fit time fully come he might gather into one Universal Church united to Christ the Head as his Kingdom and Body both Jews and Gentiles yea Angels and Men the departed Souls and those on Earth to be One I say in him their Head and King Note Those that confine this to Jews and Gentiles yea and those that exclude Angels force the Text without proof For though Angels sinned not Christ may gather us into one Heavenly Society with them and make us like them himself being the Head 11. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will 11. In whom also we have our Lot of Inheritance being thereto predestinated by God who calleth whom he pleaseth and worketh all things according to his own Counsel Wisdom and Will 12. That we should be to the praise of his glory who first trusted in Christ 12. That we who were first called and made Believers in Christ might be the First-fruits of his Church and bring him much Praise and Glory by our Service 13. In whom ye also trusted after that ye heard the word of truth the gospel of your salvation In whom also after that ye believed ye were sealed with that holy Spirit of promise 13. In whom you trusted when you had heard the true Gospel of your Salvation and in and by Christ after you believed you received the great Gift of the promised Spirit which is Gods Seal upon you and the Seal of the Truth of his Promise to you 14. Which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory 14. Which Spirit is given us by God as the ascertaining Earnest of our Inheritance to fit us for and assure us of our attaining the Possession of that which Christ hath purchased for those whom he had redeemed to be his peculiar People 15. Wherefore I also after I heard of your faith in the Lord Jesus and love unto all the saints 16. Cease not to give thanks for you making mention of you in my prayers 15 16. Hearing of the continuance and increase of your Faith and your Love to all the Saints and not onely to those that conform to your Minds in small or indifferent things do constantly give thanks to God for your Stability and daily pray for you 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of him 17. That he that is the God of our Lord Jesus as Man who sent him and raised him from the dead and glorified him would give you yet more of the Spirit of Wisdom and Revelation that you may know yet more of the Mystery of his Love in our Redemption by Christ 18. The eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints 18. That your Minds being yet more illuminated you may fullier and clearlier know to what glorioâ—s Hopes he hath called us and what Treasures of Glory he hath promised to his Saints in whom he will be glorified for ever 19. And what is the exceeding greatness of his power to us-ward who
who despised him and killed him and persecuted his Cause and Servants did also destroy the Jews 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day 10. Note The End of Christs glorious coming will be to be glorified and admired in holy Believers as having by his Merit Intercession and Spirit made them by Holiness fit for Glory and in Justice set them above their Persecutors 2. So far were the poore Christians from being then such a Glory and Admiration that they continued above two hundred years after this to be persecuted and made the scorn of the World 11. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power 11. We pray that God will fit you by his Grace for this and make you suitable to your holy Calling and fully perform to you all the Purposes of his Love and powerfully finish your Work of Faith Note Worthiness in the Gospel-sense is that Moral Qualification by Grace to which as a Moral Condition God hath promised the Blessing 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ 12. Note That Sanctifying Grace maketh Christians a Glory to the Name of Christ declaratively as the Cause is honoured in the Effect and they are glorified in Christ possessively as the Means in the End obtained and the Runner in the Prize and relatively as an adopted Son in a Prince that adopteth him CHAP. II. 1. NOw we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand 1 2. I vehemently beseech you that no Pretence either of Spirit Word or Apostolical Letter persuade you that Christs Coming is near at hand and so trouble you and your Faith be shaken when that 's disappointed Note further That it 's more than the Destruction of Jerusalem that is here meant For it will be the Churches gathering together to Christ at his coming 2. And it neither agreeth with the following long Persecutions of the Church by the Heathens nor with Paul's usual Pity to the Jews thus to insult in their Destruction as if it brought a Felicity to the Church like Heaven it self 3. Let no man deceive you by any means for that day shall not come except there come a falling away first and that man of sin be revealed the son of perdition 4. Who opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God 3. It is dangerous deceit for any to persuade you that the Day of Christ is at hand for there are many things that must first come to pass There must first be a falling away of many from the Faith and that notable Man of Sin must appear who is to be destroyed 4. Who arrogantly opposeth true Christianity and exalteth himself above all c. 5 6 7. Remember ye not that when I was yet with you I told you these things And now ye know what withholdeth that he might be revealed in his time For the mystery of iniquity doth already work onely he who now letteth will let until he be taken out of the way 8. And then shall that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming 9. Even him whose coming is after the working of Satan with all power and signs and lying wonders 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved 11. And for this cause God shall send them strong delusion that they should believe a lie 12. That they all might be damned who believed not the truth but had pleasure in unrighteousness Note 1. That Forewarning should be Forearming 2. Both the rise and fall of Sin and Sinners must have their proper Seasons Gods delays are but staying till the due time 3. Removing Impediments is the Prepartory work for future events 4. This great Enemy of Christ is a Man Lawless and made up of Wickedness 5. He must be first revealed and then consumed even by his Word Spirit and Coming 5. Satan will promote this Enemy of Christ with Power Signs and lying Wonders and Deceivableness of Unrighteousness 6. Not receiving the Love of the Truth of Gospel nor heartily believing it but taking pleasure in Unrighteousness prepare Men for damning Delusions 7. God is said to send them such Delusions by penal Desertions and Permissions Readers I dare not take on me to teach you that as true which I know not my self nor yet to pretend that I know more than I do I confess that I am uncertain who it is that Paul here describeth And meerly to know what other Men say of it is no satisfaction to me especially when they so greatly differ as they do 1. Most of the Fathers and Papists think that Antichrist here described is some odious False-Christ who is yet to come before the End of the World I have much to say against that Opinion 2. Grotius thought that this Chapter speaks of the Emperour Caius Caligula chiefly and partly of Simon Magus So much may be said against that as that his Follower Dr. Hammond rejecteth it 3. Dr. Hammond thinks it speaketh onely of Simon Magus I cannot believe that 1. Because really this Simon was no such considerable formidable Person as he describeth him The few Scraps of History of Simon recited by him are very dubious No great or publick History of those Times mention him He was affrighted into Submission and Supplication to Peter Acts 8. He was not thought worthy the naming after in all the sharp Charges against Hereticks in the Epistles The Judaizers are reproved the Concision called Dogs the Troublers Paul wisheth cut off the Nicolaitans named and the Woman Jezebel and many Antichrists mentioned by John the grosser sort of Hereticks smartly described and condemned by Peter and Jude John forbids us to bid them Good-speed Paul bids Men avoid them as self-condemned The Revelation speaketh yet more fully And none of them all mention Simon as the God and Ringleader of them If the Nicolaitans and all those that the Doctor calleth Gâ—osticks were known to be the Disciples of Simon why is that concealed in such large Reproofs and why not called Simonians as well as Nicolaitans If they were not then known to be his Off-spring it seems these Heresies had other Fathers before him more noted
it by skill and free utterance But some one or few that were most able for it were the ordinary Preachers And these being the ablest and of most Reputation were quickly made and called the Bishops being such Presidents and Gudes to the rest as the Presidents of Colledges of Men in the same Office Physicians Philosophers c. are or as the Chief Justice among the Judges 5. Yet all the rest were of the same Office Essentiated by Church Guidance in the Word Worship Sacraments and Discipline and were not meer Lay Men but were Ordained and Separated to the Sacred Ministry and wanted not Authority to Preach and Administer Sacraments and did these on just occasions tho the ablest did it most usually 6 And it was the part of them that were thus employd in Publick Preaching both for converting Infidels and edifying the Church who are said to be laborious in the Word and Doctrine 18. For the scripture saith Thou shalt not muzzle the ox that treadeth out the corn and The labourer is worthy of his reward 18. Note 1. That Honour here includeth Maintenance 2. That it is the labour of Church Guides which giveth them right to Honour and Maintenance 3. That the greatest Honour and Maintenance is due to them that are Laborious Preachers and Instructors of the Flock and not to them that seldom so labour much less to them that unjustly silence such 19. Against an elder recive not an accusation but before two or three witnesses 19 Seeing no private Man should believe an accusation against a Grave Ancient Person much less against a Person of the Church without sufficient proof much less must thou that art President in the Presbytery admit any publickly to defame an Elder in Office by entering his accusation against him without two or three Witnesses and much less mayst thou believe such an Accusation Note For 1. It is to be supposed that such are more unlikely to be guilty than other Men. 2. And that for their Works sake the Wicked or Reproved sort will be more malicious and forward to accuse such and they shall never want False accusers if such can but find Judges that are willing to believe them 3. And their defamation is most injurous to Religion and to the Church 20. Them that sin rebuke before all that others also may fear 20. Those that sin scandalously either openly or after reproof for private sin before two or three and repent not rebuke before the Church or Community of the People saith Dr. Hammond that others may be warned to avoid such sins and such impenitence 21. I charge thee before God and the Lord Jesus Christ and the elect angels that thou observe these things without preferring one before another doing nothing by Partiality 21. So heinous is the sin of unjust judging in a Guide of the Church and so great a mischief to the Church that I do hereby most solemnly charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these Rules of Justice without a hasty or forestalled Judgment or prejudice and that thou do nothing according to a partial inclination to one party Nâ—te 1. There are Elect Angels both as respecting Reprobate Devils and as chosen to the service of distinct Churches 2. Tho we know not just how far and when Angels are present we may so far presume of their notice of Church Affairs and their regard thereof as to adjâ—re even the Pastors of the Church to avoid sin as before the Elect Angels 3. O how heinous then is the sin of those who under the name of Bishops cast out and silence Christs faithful Ministers and are prejudiced and partial against the most Godly Christians who dare not obey all their Questionable Canons The honour of Bishops being due to them for their Work it is Satans Design to bring them into dishonour by engaging them in contrary odious work 22. Lay hands suddenly on no man neither be partaker of other mens sins keep thy self pure 22 Lay not Hands in Ordination rashly on any unworthy Candidate nor for absolution too hastily on those that profess not Repentance credibly lest thou make thy self partaker of the guilt of the sins of unworthy Ministers and unsound penitents Keep thy self pure from the sins which thou must reprove in others 23. Drink no longer Water but use a little wine for thy stomachs sake and thine often infirmities 23. Note 1. That Diet must be fitted to health and Men should know what is fittest for it To use Wine yea much Wine or strong Drink for meer Appetite instead of a little for health is sinful sensuality 2. Even then the Apostles that had the gift of Healing could not use it commonly but must help Infirmities by ordinary means 24. Some mens sins are open beforehand going before to judgment and some men they follow after 25. Likewise also the good works of some are manifest beforehand and they that are otherwise cannot be hid 24 25. I know that when the best is done Church Discipline will not cleanse out all sin It dealeth not with secret but with open sins Some Mens sins are open and proveable of which God will have the Church judge them before his Final Judgment and some Mens are unknown and those not we but God must judge And so Mens good Works and Sincerity of Repentance and Obedience are manifested to the Church to judge of and Hypocrites that counterfeit such God will open in his time CHAP. VI. 1. LEt as many servants as are under the yoke count their own masters worthy of all honour that the name of God and his doctrine be not blasphemed 1. Let all that are Servants under that Yoke whether their Masters be Christians or Heathens account it their Duty to give them all the Honour and Obedâ—ence which is due in that Relation and not think that Christianity giveth them liberty to disobey them nor despise them because of their defect of Religion Else Heathens will reproach Religion and Christ and say that we teach Men to be unfaithful disobedient and proud 2. And they that have believing masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort 2. And let none despise their Masters because they are both Believer and so Brethren in Christ for Christian Brotherhood consisteth with Inequality of Place and Relation and with Subjection and doth not level Men in other things nor encourage Pride or Disobedience But such must the more willingly do Service to their Christian Masters because they are faithful and Partakers of all the same Blessings of Christianity with themselves and so more amiable and therefore should be served out of special Love and not onely for Fear or Wages These Duties are of great moment therefore teach and press them earnestly 3. If any man teach otherwise and consent not to wholesom
Sufferings for the recompence of reward is great 36. For ye have need of patience that after ye have done the will of God ye might receive the promise 36. For it is not enough to begin well It 's like God will yet try you with sharper Persecutions so that you have need not only of Conversion but of Patience to hold out and overcome Temptations that having done the Will of God in all your Tryals and fully manifested your Sincerity by your Constancy you might receive the promised Reward 37. For yet a little while and he that shall come will come and will not tarry 37. For though to unbelief and impatience it seem long it is but a very little time till Christ will come to end your fears and sufferings and fulfil your hopes And he will not delay or tarry at all beyond the due approaching time 38. Now the just shall live by faith but if any man draw back my soul shall have no pleasure in him 38. It is by the firm belief of the Promise of Glory purchased by Christ that the Just do overcome Temptations hold on in duty and comfortable hope and are finally saved But if any man forsake this Faith and its profession either through fraud flattery or fear of men God will forsake him and have no pleasure in him Note Dr. Hammond applyeth it to forsaking Publick Worship as the Gnosticks did which indeed backsliders use to do when such assembling is persecuted And his note should warn them to take heed of such forsaking Publick Worship who live where men are tolerated to be Atheists and not to worship God at all but not to be Christians and to assemble for God's Worship unless they will be stigmatized with the profession or practice of some imposed wickedness though this Atheism and Persecution pretend Christian Order 39. But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul 39. But I hope you will approve your selves faithful Christians and not of the loose unstedfast sort who by Sophistry or Persecution are drawn to revolt and turn back to their own destruction but of them who believe with sincerity firmness and constancy to the saving of their Souls CHAP. XI 1. NOW faith is the substance of things hoped for the evidence of things not seen 1. And seeing it is by Faith that you must obtain all this Victory and Perseverance and Salvation it greatly concerneth you to understand rightly what that Faith is by which the just must live and how it differeth from that living by sight and sense on worldly things which is the case and life of the Children of perdition This Faith is the subsistence or firm and confident expectation from God of the things which we believing hope for and which maketh them by the security of his faithful Promise to be effectual Motives to us as if they were even present And it is the convincing evidence or demonstration in the mind of the unseen things which God revealeth by which they prevail with us against all the visible vanities of this World This realizing things future and unseen as certain by God's Promise and over-coming Temptations from things seen and present is our Saving Faith 2. For by it the elders obtained a good report 2. It was by this effectual Belief and Trust in God's Promise for things unseen preferred before things seen and present that the Ancients are said to be approved of God 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear 3. How can we know but by believing God's Revelation that Heaven and Earth were compacted and formed by the Word of God so that all this great and well ordered frame which is seen was made not of things which appear Note This latter part is diversly expounded 1. Some as Calvin expound it thus The things that are seen were made to be as a Glass or Image of the things that are unseen That they are so is true but few receive this as the sense of these words 2. Others expound it as equal to the seen Worlds were made not of things seen therefore of nothing or no praeexistent matter This most Protestants receive 3. Others take framing or compacting to presuppose existent matter to be compact and say that was the Chaos in which the form was unseen 4. Others following the Vulgar Latine Erasmus c. translate it the things which are seen were made of things unseen And on this Text and Supposition some build a frame of Philosophy viz. that all things are made or flow from God so as that the nearest effects are the most pure and noble and the remotest most gross and made by transmutation and condensation and so that Earth is but incrassate humor and humor or water incrassate air and air incrassate fire and fire incrassate vegetative spirit and that incrassate intellectual spirit And so that all visible bodies are made of invisible spirit debased which again may be refined to invisibility But these are the frothy dreaming presumptions of unhumbled wits and wise men will rest in the measure of God's Revelations 4. By faith Abel offered unto God a more excellent sacrifice then Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh 4. By this Faith it was that Abel offered to God a more excellent and therefore more acceptable Sacrifice than Cain By which he obtained God's Judgment and Record that he was righteous and so far was justified by it in God's account God by some notable sign shewing that when he rejected Cain's Offering he accepted Abel's And by this Sacrifice and God's attestation thô his malignant Brother murdered him his acceptance recorded by God in Scripture yet speaketh his honour and our imitation Note 1. That Abel's Faith producing his Offering was not any other but that for which God judged him righteous 2. That the brief History maketh it not fully clear wherein the difference of their Offerings lay save that 1. Abel's being of the firstlings of living creatures was in its nature more excellent than Cain's of vegetable◠2. And the nobler effect shewed a nobler cause or Faith But seeing 1. That it 's most probable that the duty of Sacrificing came from no Original but Adam's Tradition of God's Command 2. And that the use of it under Moses's Law expoundeth it after we may conceive 1. That it was to signifie that Man was to believe that Death was deserved by Man's sin 2. That by Death the Mediator was to redeem him 3. And that as the Beast was offered to God they offered their own lives to him in hope of the Immortality of the Soul and a better life which death was the way to And in this Faith Abel excelled Cain 5. By faith Enoch was translated that he should not
chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 5. Consider how God himself confuteth your over-valuing rich men and vilifying the poor Is it not mostly of the poor that your Churches consist Is it not them that God hath chosen poor in the World but rich in Faith to be here made Heirs and hereafter Possessors of that Kingdom of Glory which he hath promised to them that truly love him 6 7. But ye have despised the poor Do not rich men oppress you and draw you before the judgment seats Do not they blaspheme that worthy name by the which ye are called 6 7. Yet you despise the poor whom God himself chuseth and honoureth And doth not your own experience and suffering condemn you Who is it but rich men that oppress you by tyranny and draw you like Malefactors before their Courts of Judicature Do they not blaspheme the name of Christ and reproach your Religion 8. If ye fulfil the royal law according to the scripture Thou shalt love thy neighbour as thy self ye do well 8 I persuade you not to hate men for their riches but not to think that these allow you so partial a differencing If you obey God's great Command as the Scripture teacheth you to love all sorts of your neighbours as your selves according to the various degrees of their truest amiableness be they rich or poor you then do well 9. But if ye have respect to persons ye commit sin and are convinced of the law as transgressors 9. But if you thus inordinately respect men differently for their wealth not only the Gospel of Love but the Law of Moses convinceth you as sinners Exod. 23.3 Lev. 30.15 Deut. 1.16 17. 10. For whosoever shall keep the whole law and yet offend in one point he is guilty of all 11. For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the law 10 11. And that Law condemneth all that continue not in all things therein written to do them and we are bound by God's Law inforce to universal Obedience If you keep all other Commands and presumptuously break one you are contemners of the Law and so interpretatively break all 12. So speak ye and so do as they that shall be judged by the law of liberty 12. And though you are delivered from Moses's Law and the Covenant of Works remember that Christ is your King and Law-giver and you are not lawless therefore so speak and so do as they that are under his Law of Liberty and Grace and shall be judged by it by Justification or Condemnation 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment 13. For though this be a Law of Mercy it will condemn the unmerciful without mercy It hath its conditions of life or death though none but what consist with Grace But the merciful shall find mercy at Judgment And God's mercy in Christ as the cause and their mercy to men for his sake as the condition will prevail against condemning Judgment 14. What doth it profit my brethren though a man say he hath faith and have not works can faith save him 14. Is not a meer wordy Profession an unprofitable thing to your selves as well as to others Will professing Christianity and saying you believe profit you to Salvation if you obey not Christ and live not according to the Gospel 15 16. If a brother or sister be naked and destitute of daily food And one of you say unto them Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needful to the body what doth it profit 15 16. Will good words cloath the naked or feed the hungry Is it not like a mocking of them 17. Even so faith if it hath not works is dead being alone 17. Even so your notional knowledge and belief and the bare professiâ—n of Faith if it produce not the fruits of Obedience Love and Mercy is but an uneffectual dead thing in it self shewing a dead Soul and is dead as to your Justification and Salvation 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works 18. Any one may say to this man if thy Religion be sound it will have life and power and be known by its fruits Canst thou shew and justifie thy Religion or Belief without any good works or fruits as I can do mine by them 19. Thou believest that there is one God thou doest well the devils also believe and tremble 19. It is part of thy Religion to believe that there is One God This is well done it is a most fundamental Truth but it saveth not the Devils that believe it and tremble 20. But wilt thou know O vain man that faith without works is dead 21. Was not Abraham our father justified by works when he had offered Isaac his son upon the altar 20 21. But art not thou a vain man that knowest not that Faith is but a dead Opinion uneffectual to justifie and save if it be uneffectual to Works Dost thou not discern how plainly the Scripture confuteth thee Was it not Doing in Faith or a Faith that caused working Obedience by which Abraham was justified who was the Father of the Faithful when he offered his Son Isaac and God said Gen. 22.16 Because thou hast done this thing and hast not withheld thy Son thy only Son in blessing I will bless thee c. 22. Seest thou how faith wrought with his works and by works was faith made perfect 22. You may see that his Faith made him obey God's Command and the obedient working of it did constitute it a sound effectual Faith without which it could not justifie him 23. And the scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God 23. And this is the true sense of the Scripture which saith Abraham believed c. that is he so far believed and trusted God as to offer up his Son and this trust working by such Obedience or this practical effectual trust was so accepted by God that though he was not perfect without sin God accounted him a righteous man that was meet for the free Salvation of his Grace and to be called The Friend of God 24. Ye see then how that by works a man is justified and not by faith only 24. You see then that by such necessary doing God's will which is the product of an effectual Faith and sheweth it to be lively and sincere and not a dead Opinion a man is accounted just by God accordâ—ng to the Covenant of Grace through Christ and not only by bare believing or not by believing only without
obeying 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way 25. And was it not by Doing by Faith or a Faith causing Obedience that Rahab was justified 26. For as the body without the spirit is dead so faith without works is dead also 26 For as it is a dead spiritless body that cannot stir so it is a dead notional uneffectual belief that commandeth not a man's life and action It 's dead in it self and dead as to mens Justification and Salvation Annotations NOthing but mens misunderstanding the plain drift and sense of Paul's Epistles could make so many take it for a matter of great difficulty to reconcile Paul and James where there is no considerable shew of contradiction I have shewed the scope and sense of Paul before the Epistle to the Romans 1. That his arguing is to prove that it is not the Law of Moses that can justifie any man as a meer doer of it nor any works at all in commutative Justice making the reward to be of debt for the value of the works and not of free grace but that Justification must needs be of Gods free gift and therefore by the Merits of our Redeemer and therefore that a fiducial accepting practical Belief of Gods free Gift Covenant or Promise of Grace and Glory for in and with Christ is the condition on our part to be performed by his Grace which is our Moral Qualification or receptive disposition on which God by his Covenant giveth us right to the foresaid free Gifts Christs Grace and Glory This Faith Paul never described by some one single Physical act of the Soul but as a Moral act of the man as we use the Word in humane converse As if one say if you will trust me as your Physician I will cure you if you take me for your Tutor I will teach you Here to trust or take him signifieth a consenting trust to be medicined and to be taught by such a one If one say to a condemned Beggar trust me and I will give thee a Lord-ship in a Foreign Land it signifieth a trust consenting practically to go with him and trust his Convoy and forsake his own Country And James never questioned this Doctrine But some Vain Men as James calls them misunderstand this and spin us out a Web of their own Vanity feign it to be Paul's Doctrine 1. They say that Paul by Faith meaneth not Faith by which we are said to be justified but only Christ who doubtless is a chief object of that Faith 2. That God the Father or the Holy Ghost are none of the object of Faith as it is justifying 3. That it is not Christ himself as Prophet or King but only as Priest that is this object 4. That it is not all Christs Priest-hood but only Sacrifice and Righteousness that is this object and not his Heavenly Intercession 5. that it is not Christs Sacrifice and Righteousness as meerly meritorious of our Pardon and Life but as it was paid and performed by Christ as our surety in our Legal Reputative Person and so is imputed to us as our own because done by another in our name and stead as one payeth a debt by another that was bound for him 6. That so far as Faith is here meant it is but one single Physical act of Faith in Specie and there they are utterly disagreed 1. Whether it be an act of the understanding or will or both 2. Whether one act can be the belief of many objects viz. of Christs Sacrifice Obedience Promise Pardon Heaven c. 7. Yea many say that it is but one individual act that we are justified by which no mortal man can know the individuation of the Souls acts being obscure and the objects being always many conjunct and they say that it is only our first act of Faith and that all following acts of the same species finding us justified cannot justifie us any more than works 8. They say that Faith justifieth only as an Instrumental Cause and not as a Moral qualifying receptive condition or disposition 9. They say that believing in the Father the Holy Ghost and hoping for Heaven and praying for Mercy and Repenting of Sin and Loving God and our Saviour and his Word and Saints and Thankfulness for Grace and Obedience to Christ and Patience and forsaking all for him are the works which Paul meaneth to exclude from Justification and so is Faith in Christs Righteousness as an Act but not as an Instrument 10. They are utterly disagreed whether Faith justifie by appropriating only Christs active Righteousness or also his Passive or also his Divine Righteousness and Perfection 11. They say that by Imputing Faith for Righteousness is meant that not our Faith but Christs Righteousness is Imputed in it self and not its merited effects only to be our own because we performed it by him 12. They say that it is the very Law of Innocency and Works that justifieth us as having perfectly fulfilled it in and by Christ 13. they most hold that in Christ we have both perfectly kept the Law from birth till death by imputed obedience and yet satisfied for not keeping it by his sufferings as if perfect obedience imputed could consist i th sin 14. They say that Gods corrections are no punishments because else Christs Suffering was insufficient and God should punish one sin twice 15. And that our pardon and justification is perfect as soon as we believe 16. And that no more is needful to our continued Justification than to its beginning 17. And that yet more is needful to our Salvation than to our final Justification Many such humane Inventions man's brain hath spun out and made a Doctrine of their own and called it Paul's And James having to do with carnal Gospellers that thought to be saved for being of a right Opinion and calling this Faith doth 1. Tell them that this is not that true Christian Faith which hath the promise of Justification and Salvation but that that is a powerful practical belief and trust 2. Therefore their Doing that which Faith consents and engageth them to do must justifie that Faith to be sound which must justifie them as the condition of life 3. And that therefore this Efficiency or Doing of this practical Faith is part of the condition of their Justifications and it justifieth the man himself 1. As it justifieth his Faith and so justifieth him to be a sound Believer and not an Infidel or Hypocrite 2. In that the effectual operative nature and consent to obey is essential to that Faith it self 3. In that as a Faith accepting Christ and consenting to obey him as the Author of Eternal Salvation is the condition of our first entring into a state of Life and Justification so our performance of that consent by sincere obedience and perseverance is the condition of our Justification as continued and consummate at
and the last e're long To understand and believe this Prophecy will be comfortable But to keep the Precepts of it avoid the Sins threatned believe the Promise of my Victories and Coming and wait in Patience is needful to all 8. And I John saw these things and heard them And when I had heard and seen I fell down to worshp before the feet of the angel which shewed me these things 8. Note All faulty Worship of Angels is not Idolatry nor maketh a Church Idolatrous It was not Divine Worship which John gave the Angel If really he wrote most of this Book against Popish Idolatry as many think he would never be twice guilty of worse than their praying to Angels and Saints themselves whom he condemned For they worship them noâ— as Gods though amiss John thought Venerâ—tion was the Angels due 9. Then saith he unto me See thou do it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book worship God 9. See before cap. 19.10 God is jealous of any thing too like Idolatry Note Are Angels our fellow-servants love them then and be thankful to God for their Love and Help and rejoyce in this privileage and think it not unlikely that you should live with them for ever O what a people should we be then in holiness 10. And he saith unto me Seal not the sayings of the prophecy of this book for the time is at hand 10. The most of it is to be performed ere long in the ruine of the Pagan persecuting Empire 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with me to give every man according as his work shall be 11 12. I come quickly to fulfil and execute this Prophecy and then I will take and judge men as I find them there shall be no more place for preparation as it was with the wise and foolish Virgins Matth. 25. when the midnight cry was The Bridegroom cometh as I find you I will use you 13. I am Alpha and Omega the beginning and the ending the first and the last 13. I am God eâ—â—rnal the first cause and ultimate end of all things able to fulfil my Will and Word 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the city 14. Blessed are they that do what Christ requireth to Salvation in his Law of Grace or purifie their heart and life that they may by his free gift have right to enter into the New Jerusalem and live with Christ for ever 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie 15. For all filthy cruel persecuting Idolatrous persons and Lyars and deceitful Teâ—chers and Hypocrites though called Christians are shut out of the holy City as Dogs are turned out of the house 16. I Jesus have sent mine angel to testifie unto you these things in the churches I am the root and the off-spring of David and the bright and morning Star 16. I Jesus have sent my Angel to tell these things to John that he may tell them to the Churches of Asia and by them to others the matter much concerning those Churches then alive Take these as my own Words who am the Messiah prophesied of as the Root and Son of David and am the Light of the World sent to teach men the way of life 17. And the Spirit and the Bride say come And let him that is athirst come And whosoever will let him take the water of life freely 17. And seeing Church-deliverance now and the Glory of the New Jerusalem at last are the effects of my coming as my Spirit teacheth men to desire my coming and my Church and Chosen do desire it so let all desire it that wouâ—d partake of that felicity For all shall have it by my free gift who do but bâ—lievingly desire it For I will shut out none but final obstinate refusers 18. For I testifie unto every man that heareth the words of the prophecy of this book If any man shall add unto these things God shall add unto him the plagues that are written in this book 19. And if any man shall take away from the words of the book of this prophecy God shall take away his part out of the book of life and out of the holy city and from the things which are written in this book 18 19. If any wilfully corrupt this Prophecy in words or sense to draw men from believing it to the belief of their own corrupt Additions God will add to them his Plagues and deprive them of any part of the blessings here foretold and shut them out of this holy City of God Note It 's dangerous then to make bold Cabalistical Fanatick Expositions of this Book and to call our own conceits the sense of the Revelation And it 's dangerous groundlesly to expect more Prophecies of God's usage of his Church or to add to any of his Word or dimâ—nish from it and father any of our Errours on Christ and on his Spirit which hath here finished that Book which must be the universal Churches Rule of Life 20. He which testifieth these things saith Surely I come quickly Amen Even so Come Lord Jesus 20. Jesus who is the Author of this Revelation surely promiseth that he will come quickly by degrees to perform all his word and chargeth you not to question it through unbelief or to saiâ—t by doubting as if he did fall by his delay And let us all with Faith hope and desire prepare and earnestly pray for his coming Even so come Lord Jesus 21. The grace of our Lord Jesus Christ be with you all Amen 21. I conclude all with this best Request to God for you and Benediction to you that the Grace of our Lord Jesus which is our preparation for Glory and our earnest pledge and foretast of it may be with you to prepare you and Seal you up as the certain Heirs of that Blessed Sâ—ate and save you from all sin and Temptation and Enemies that would deprive you of it Amen An Advertisement READERS I Here give you notice which I desire you not to forget in the reading of this Paraphrase that it is but some General Notes and not a proper Exposition of the Revelations which I offer you And that I here confess to you that very much of it I understand not And if this offend any that say I should have better studied it I only say 1. That you suffer fools gladly seeing your selves are wise 2. That I am far below Dionysius Alexandrinus and most of the Ancient Fathers even Augustine himself who professed that they
become such as have need of milk and not of strong meat Note 1. Men ought to grow in knowledge according to the time they have to learn 2. Many after long Teaching are ignorant and must be taught again the same things which they have long ago heard 3. God's Oracles have Principles which must be first learnt 13. For every one that useth milk is unskilful in the word of righteousness for he is a babe 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil 13 14. Milk is the dyet for Babes and plain things for young and dull Christians harder things will but hurt them These are for them that by long study and practice have got preparatory knowledge and a habit of quick clear and sound discerning Truth and Errour Good and Evil. Note 1. People must be taught but according to their capacity 2. Harder things in Divinity must be taught them that have learned the easier and are fit for them But by hard things is not meant unnecessary curiosities of humane Arts nor unprofitable words or triffling controversies But 1. A more clear distinct and satisfying knowledge of the Evidence of the truth and sense of the Essentials 2. A more orderly knowledge of their method and mutual dependance as one Systeme that as in a Table or Scheme we may set each member in its proper place 3. A more extensive knowledge of the useful consequences of the Essentials and Principles CHAP. VI. 1. THerefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God 2. Of the doctrine of baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment 1 2. Therefore supposing the Principles of Christian Doctrine I now pass over such discourse and will go to lead you to some additional knowledge belonging to the more perfect not now discoursing of these Principles as to men that have not received them I mean 1. Repentance and Conversion from a state of Death and from Infidelity and a wicked ungodly life 2. A lively belief and trust in God the Father Son and Holy Ghost 3. The preparatory Baptism of John and the Baptism of Christ which constituteth us professed Christian what profession is prerequisite in the Adult and what Covenant it solemnizeth what Duties it binds us to and what Benefits it delivereth and sealeth 4. The great Gift to Christ's Apostles and Ministers of Authoritative Imposition of hands by which the same Holy Ghost was given to others and Miracles wrought for the confirmation and propagation of the Christian Faith 5. The certainty of a Resurrection and future Life including the Immortality of Souls 6. The final Judgment which will sentence men to their everlasting state and use them accordingly 3. And this will we do if God permit 3. And so I will now pass to some additional further Truths by God's assistance 4. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh put him to an open shame 4 5 6. I will not now go back to Preach Regeneration to you that profess to be already regenerate though you are tempted to Apostacy For it is impossible for those that were illuminated to believe in Christ and were baptized and have not only heard of the signal Gifts of the Holy Ghost from Heaven but have themselves had an experimental tast thereof and been themselves partakers of the Holy Ghost as well as seen his miraculous Gifts in the Church and have had an inward experimental tast of the truth and goodness of the Gospel and the powerful preparations and hopes of the World to come If they shall really lose all this and fall from the belief of Christianity to regenerate or renew these men again to saving Repentance seeing after believing Christ to be the Messiah they are turned to take him for a Deceiver and Blasphemer and consent to the pretended Justness of his Crucifixion and so expose him by slander to the same reproach as his Crucifiers did Note 1. That the Apostle speaketh of no other falling away but to Infidelity denying Jesus to be the Christ 2. That it is not Temptation to Unbelief nor a degree of Unbelief mixt with Faith or doubting that he speaketh of but a forsaking and renouncing Christ 3. He speaketh not of the meer denyal of the Tongue in a passion or fear but of the renouncing Christ by heart and tongue 4. He speaketh not of the act of a man in madness or melancholy who is not himself but of a man's deliberate act that hath free use of reason 5. He speaketh of no Infidels or total Apostates but those that had themselves been partakers of the signal Gifts of the Holy Ghost and were convinced by experimental gust of the Truth 6. Therefore it must be noted that not only truly holy persons but abundance if not the greatest part that did but so believe as to imbody with the Church had then one sort or other of these miraculous or rare Gifts for Confirmation of the Gospel which made Christ Matth. 7. bring in the workers of iniquity as wonder-workers in his name and Paul Gal. 3.3 4 5. appealeth to the quarrelsom Galatians which way they had the Spirit and Miracles 7. That this must needs be the same Blasphemy of the Holy Ghost which Christ pronounceth unpardonable For they who had not only seen the Miracles but had the Holy Ghost themselves for some such wonders could not doubt of the matter of fact whether such Miracles were extant or not So that there was no possible way for such to turn Infidels but by believing that this Witness of the Spirit of Miracles was a false deceiving Testimony of Satan and not God's Testimony And this was the Blasphemy against the Spirit Mat. 12. 8. That it is not all that is here meant that such are not to be absolved by the Church which ought but to fore-judge as God will judge as far as they can But that also such can never truly be regenerate and saved 9. The reason is because God giveth Faith by means and the Witness of the Spirits signal Gifts is the last means for proof that God will give them and they that after receiving this reject it by such Blasphemy are forsaken by the Grace of the Spirit whom they blasphemously renounce 10. Crucifying Christ afresh importeth charging him to deserve Crucifixion as guilty of the deceit and blasphemy for which he was crucified So that none that believe not the Spirit 's Miracles in fact
are guilty of this sin though they be Infidels Some Ancients and most Papists expound Impossible by Difficult but I think ungroundedly 11. Yea the Jews that crucified him were not such as here are described for they had not before believed and received the Holy Ghost It is the worst reproach of Christ for a professed Christian to say I did believe in him and had the Spirit my self and saw and did signal Works or Miracles and I found at last that he was but a Deceiver and all these Gifts were the operations of evil Spirits 7 8. For the earth which drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God 8. But that which beareth thorns and briers is rejected and is nigh unto cursing whose end is to be burned 7 8. For as the Earth is blest or justly praised which bringeth Fruit when it is watered and manured but that is called cursed and bad whose fruit must be for the fire which bringeth forth but Thorns and Briars So God will bless and reward them who fruitfully answer the means which he useth in them but will curse and burn those who after the greatest means and experimental partaking of the signal gifts of the Spirit shall turn to reproach and blaspheme him whom they believed in 9. But beloved we are perswaded better things of you and things that accompany salvation though we thus speak 9. But though in the dangerous times and temptations to Apostacy I think meet to tell you the dreadful case of such for your safety do not interpret iâ— as though I thought this is or would be your case We have reason to hope better of you that you have the Grace which will bring you to Salvation 10. For God is not unrighteous to forget your work and labour of love which ye have shewed toward his Name in that ye have ministred to the saints and do minister 10. For God who is our most righteous Governor even in this Life distributeth Rewards and Penalties in Justice And as in Justice he forsaketh the foresaid Apostates who scorn his Mercy so he will reward your faithful use of his Grace with more Grace and will not forsake you who have shewed so much fidelity to his Name and charity to his Saint Note That the additional Grace which is necessary to Perseverance is given oft by way of Reward for former fidelity and not meerly without such respects 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 11. Therefore seeing this is God's ordinary way to reward well used Grace with more I desire that you will hold on in the same diligence till you reach to the Consummation or full Assurance of your hope of Perseverance and Salvation which every young Beginner doth not attain 12. That ye be not slothful but followers of them who through faith and patience inherit the promises 12. And that tired weary sluggishness make you not desist and lose your reward but that in unwearied diligence to the end you follow them who through faith and enduring patience have won the prize and possess the promised felicity 13 14. For when God made promise to Abraham because he could swear by no greater he sware by himself Saying Surely blessing I will bless thee and multiplying I will multiply thee 15. And so after he had patiently endured he obtained the promise 13 14 15. So God who sware by himself to Abraham having no greater to swear by confirmed his Promises of the Multiplication of his Seed which yet Abraham lived not to see fulfilled but he patiently waited and dyed in faith and all the Promises were fulfilled in due time 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife 16. For men use by Oath to appeal to him that can discern and revenge Perfidiousness and when other Evidences fail they end their Strifes by the Confirmation of an Oath 17. Wherein God willing more abundantly to shew unto the heirs of promise the immâ—tability of his counsel confirmed it by an oath 17. And God knowing our weakness of faith to confirm the Faithful who are the Heirs of his promised Happiness of the truth and immutability of his Decrees confirmed his Word to us by his Oath that we might be put quite out of doubt 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 18. That so by his Word and his Oath which are both immutable and therefore infallible Security seeing it is impossible for God to lie we who are fled for refuge from guilt and sin and danger and misery to lay hold on the proposed hope of Everlasting Life might have well grounded and strong Consolation and not be shaken by any doubts of the Fidelity or Promises of God Note God would have us to have strong Consolation in our Faith and Hope 19. Which hope we have as an anchor of the soul both sure and stedfast and which entereth into that within the vail 19. Though the things of this Life are much uncertain this Hope which is our Support and Comfort is founded on firm and stedfast Security and is fetch 't by faith from the most holy and invisible things which the Vail of Mortality yet hideth from our sight 20. Whither the fore-runner is for us entered even Jesus made an high priest for ever after the order of Melchisedec 20. Into which invisible heavenly Glory Christ is entred not only for himself and his own Consummation but as a Fore-runnner for us to intercede and prepare felicity for us and from his fulness of Power to send down his Spirit and consummate all that concerneth our Salvation as a Royal Priest typified by Melchisedec CHAP VII FOr this Melchisedec king of Salem priest of the most high God who met Abraham returning from the slaughter of the kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretation king of righteousness and after that also king of Salem which is king of peace 1 2. This Melchisedec to whom Abraham gave the Tenths of the Spoils was King of Righteousness by the signification of his name and King of Peace interpreting his place which Christ is eminently whom he typified 3. Without father without mother without descent having neither beginning of days nor end of life but made like unto the Son of God abideth a priest continually 3. The History of him maketh no mention of his Father or Mother or Descent nor of his Birth or Beginning nor of his death or end but describeth him like a continuing Priest and a Type of the Son of God who abideth a Priest continually Note The Jews think he was Shem whose Beginning