that shall be but bare grain it may chance of wheat or of some other grain 37. The Corn which thou sowest hath not the Blade or Stalk and Ear and Flower and Chaff It is not formally but virtually or seminally the same whether it be Wheat or other Grain 38. But God giveth it a body as it hath pleased him and to every seed his own body 38. But out of this Seed and by its Seminal Vertue God by the addition of attracted Nutriment giveth it a Body with Straw Flowers Chaff and Seed as pleaseth him It being his Power and Will to which nothing is impossible which must satisfie our inquisitive Minds Resurrection as Generation being unsearchable to us 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds 39. But you must allow a difference of Bodies for even here there is much difference 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terestrial is another 41. There is one glory of the sun and another glory of the moon and another glory of the stars for one star differeth from another star in glory 42. So also is the resurrection of the dead It is sown in corruption it is raised in incorruption 40 41 42. The Celestial Bodies greatly differ from the Earthly Bodies and so do even the Celestial among themselves as the Sun from the Moon and one Star from another c. And so shall our Bodies at the Resurrection greatly differ from these that we have now particularly by being incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power 44. It is sown a natural body it is raised a spiritual body There is a natural body and there is a spiritual body 43 44. It is now so vile a Body that it must rot and corrupt in darkness in the Earth but it shall rise in Glory It is buried in utter impotency like the common Earth but Gods Power shall raise it a Powerful Body It is buried like the Body of a Beast that was passive and only acted by the living Soul but it shall rise a Spiritual Body more suited to the Nature of the Soul and having also an active Nature like as Fire hath in it self Thare are Natural Bodies of Passive Matter in daily flux repaired by Food and acted only by other Natures or Souls And there are Spiritual Bodies either such as the Sun and Light hath or higher which are incorruptible and of themselves not inclined to death dissolution or change and besides the Soul are so like it that they are themselves Active Natures 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickning spirit 45. That is The first Adam was made by God a living Soul put into a corruptible Body not having an unchangeable State in himself nor Power to make his Posterity such But the second Adam had in himself unchangeable Life suited to a spiritual glorious State and was the Root of such to his Believing Posterity enabled as the Lord of Life to rise himself ascend to Heaven and to raise them to Life and take them to himself and to make them a spiritual holy People capable thereof 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual 46. But the Animal Person from whom by Generation we have but meer Nature was to us in causality before him that conveyeth to us Spiritual and Everlasting Life Our Nature derived from Adam was before the Reparation Spiritual Holiness Resurrection or Glory given by Christ even as Adam was before Christs own Incarnation and Resurrection Perfection is the last and ripe State of Gods Work in our Salvation 47. The first man is of the earth earthy the second man is the Lord from heaven 47. Adam was made out of the Dust of the Passive Elements though God breathed into him a Living Soul yet Earth was his first abode But Christ is the Lord from Heaven his Divine Nature being there from everlasting assumed the Humane by the overshadowing of the Holy Ghost 48. As is the earthy such are they also that are earthy and as is the heavenly such are they also that are heavenly 48. And as Adam was a Natural Man and the Root of such so it is but Nature which we have from him And as Christ is Heavenly and Spiritual so will he make all the holy Seed to be like him Spiritual and Heavenly 49. And as we have born the image of the earthy we shall also bear the image of the heavenly 49. And as we are born of Adam Men as he was so we shall be made by Christ Spiritual and Heavenly as he is 50. Now this I say brethren that flesh and blood cannot inherit the Kingdom of God neither doth corruption inherit incorruption 50. And this I tell you That these Bodies must not come to Heaven in the proper Form of Flesh and Blood nor can as such possess it for as such they are corruptible and cannot so inherit Heaven which is incorruptible 51. Behold I shew you a mystery We shall not all sleep but we shall all be changed 51. And I will tell you that which is commonly unknown Though the Just shall not die that are alive at Christs coming they shall all be changed as well as those that rise from the Dead from being proper Flesh and Blood to have Spiritual Bodies 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 52. In a moment Christs potent Call will be like a Trumpet calling Men together and the Dead shall be raised and living Saints changed into an incorruptible state 53. For this corruptible must put on incorruption and this mortal must put on immortality 53. For this mortal Body and Composition which is now corruptible by Dissolution must be changed into an incorruptible and immortal state of Being and Habitation 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in victory 54. And Death being conquered by Christ being a Fruit of Sin from which he saveth us we shall die no more 55. O death where is thy sting O grave where is thy victory 56. The sting of death is sin and the strength of sin is the law 55. Though now Death seem to conquer us we triumph over it by Faith in Christ foreseeing our Resurrection being saved from Sin which is the Sting and the Penal Law or Curse which is Sins condemning Strength 57. But thanks be to God which giveth us the victory through our
for us which thence he will bestow 13. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 13. If these be by Divine Institution effectual against corporal Legal uncleanness by a ceremonial Sanctification the figure of the spiritual 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God 14. Most certainly then shall the Blood of Christ who by the Eternal Spirit offered himself Soul and Body a spotless Sacrifice to God the Soveraign Righteous Judge to cleanse Soul and Conscience from the power and guilt of dead works which signifie a death in sin and tend to death for sin to serve the Living God who will accept us to an Everlasting Life Note By the Eternal Spirit by which Christ offered himself some Expositors understand Christ's Immortal Soul voluntarily resigning his Life 2. Others understand the Holy Ghost the Third Person in the Trinity by whom Christ is said to be conceived and to do his Miracles 3. Others understand his own Divine Nature as the Second Person It 's hard to be sure which is meant but it is of no great moment seeing it is certain that indeed he did it by all these three There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ which they think by Eternal Emanation cometh from the Deity united to it which they make a middle Third Nature in Christ and in which they suppose it is that as a Creature he is advanced above all Angels because they take Angels and Men to to be specie distinct and that if Humane Nature must be set above Angels in it self it must thereby change its species and be no more humane But to be wise to sobriety in such Mysteries is safe and not to presume 15. And for this cause he is the mediatour of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance 15. And for this cause Christ became Mediator between God and Man to procure seal and promulgate the New Covenant or Law of Grace that his death doing that which no other Sacrifice could do in expiation of the Jews sins committed under the Mosaical Covenant as well as of the rest of the World they which are by his call made sound Believers might by promise be secured of the Eternal Inheritance and possessed of it in due time 16. For where a testament is there must also of necessity be the death of the testatour 17. For a testament is of force after men are dead otherwise it is of no strength at all whilest the testatour liveth 16 17. And Christ being by his Sponsion to be a Sacrifice his Donation doth presuppose his Purchase and thence his Covenant hath also the nature of a Testament which supposeth the death of the Testator and is not of efficacy till then to give full right to what he bequeatheth Note That the eminent Evangelical Kingdom of the Mediator in its last full Edition called the Kingdom of Christ and of Heaven distinct from the obscure state of Promise before Christ's Incarnation began at Christ's Resurrection Ascension and sending of the eminent Gift of the Holy Ghost and was but as an Embrio before 18. Whereupon neither the first testament was dedicated without bloud 18. Therefore the first as figurative of the second was consecrated and sealed in blood 19. For when Moses had spoken every precept to all the people according to the law he took the bloud of calves and of goats with water and scarlet wool and hyssop and sprinkled both the Book and all the people 20. Saying This is the bloud of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with bloud both the tabernacle and all the vessels of the ministry 22. And almost all things are by the law purged with bloud and without shedding of bloud is no remission 19 20 21 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ 2. The Custom of sacrificing from the Fall must arise from Divine Institution and not without it from natural Invention as some now affirm And no doubt but it is propagated among all Idolaters through the World 1. By Tradition from Adam 2. Corrupted by Devils who would be worshipped as God and to that end promote the imitation of God 3. The Papists sprinkling of Holy Water is such another corrupt imitation setting up their Ceremony instead of Gods which Christ abolished 23. It was therefore necessary that the patterns in things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these 23. These Ceremonies being ordained to prefigure and notifie things that are in Heaven and belong to Heaven it was meet that such blood should be the purifying Ceremony But the heavenly things themselves must be purchased and the Souls fitted for it purified and the Covenant consecrated by a more precious Sacrifice even the blood of the Lamb of God who taketh away the sins of the World 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 24. For it was not to officiate in a Tabernacle made by man that Christ became our High Priest but though his Sacrifice was offered on Earth it was to officiate by continued Intercession for us in the Heavens in the presence of God's Glory of which the other was but a Type 25. Nor yet that he should offer himself often as the high priest entreth into the holy place every year with blood of others 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 25 26. Note 1. Christ's once offering was sufficient It may oft be commemorated but only once done 2. It is unspeakable joy to Believers that Christ is for us as our High Priest entred into Heaven For he hath promised that we shall be with him where he is And where else now should we desire to be 3. The days of Christ here were the declining latter part of the World called the end as fifty or sixty years old is the end that is the latter part of man's Life How near then is it now to an end 1684 after 27 28. And as it is appointed unto men once to die but after this the Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation 27 28. And as it is with the common state of
and Patience before Reparation of your Losses preservation of your Rights or personal Revenge And therefore when it is not the publick good that requireth it but your own right resist not injuries by any means which violateth Love or Patience If when you are stricken you strike again you do but stir up the person to more wrath to hurt you more when as Love and Patience may make him ashamed that he hath wronged you Revenge will but enrage him and you will suffer more when Love and Patience may win him Yea if he abuse the Law to injure you prefer not the righting of your selves before the winning of him by Love And Patience may cost you less than a Law-suit or Revenge If he injuriously force you to any service bear that and more rather than by striving to violate Charity Note that the Rule here intended by Christ is that we prefer the winning of a man's Soul by Love and the exercise of Patience before our Right and that we bear tolerable wrongs rather than alienate men by exasperation and increase our own sufferings by revenge usually the Patient suffer least and win enemies most But 1. this extendeth not to Magistrates strengthening sin by impunity 2. Nor to private mens pardoning sins against God which is not in our power 3. Nor to neglect the safety of the Commonwealth by favouring evil 4. Nor by the forbearing necessary defence of our own or others lives or welfare against insufferable assaults nor may we give away that which is due to Wives and Children or the poor which is not in our power 42. Give to him that asketh thee and from him that would borrow of thee turn thou not away 42. Note The sense is Be not unwilling to give whâ—re ever thou oughtest but as willing to give as men are to ask And Asking is one part of thy direction to whom to give But this excludeth not the use of prudent reason in our giving 1. We must not give that to one person which we should rather give to others not to the unworhty or unfit because they ask when we should seek after the more needy and worthy that ask not nor must we give that to one that is due to many nor give to do a lesser good when by it we might do a greater nor give that which is not in our power As to the question How much we must give 1. A thousand come far short for one that charitably gives too much 2. Every man should study to do God the greatest service he can with his estate and prudently discern the way 3. The necessities of others must be preferred before our pleasure and unnecessaries 43. Ye have heard that it hath been said Thou shalt love thy neighbour and hate thy enemy 44. But I say to you Love your enemies bless them that curse you do good to them that hate you and pray for them that despiteâ—ully use you and persecute you 45. That you may be the children of your father which is in heaven for he maketh his sun to rise on the evil and the good and sendeth â—ain on the just and unjust 43.44 God did let out the Israelites to execute so great slaughters on their Heathen enemies that occasioned many of old to restrain Love to too narrow an object and to incline to hatred and hurtfulness to enemies too much But I tell you that you must Love all your enemies according to the degree of amiableness in them that is All men as men All sober moral men as such all visible members of the Church as such And all notably sincere eminent excellent and useful Christians as such And let not enmity to you suspend this Love Tho you be not bound to love all alike nor to trust any mortal man too far And it is not enough that you do your enemies no hurt nor will their hating cursing or spightfull usage and persecution of you excuse you from your duty But notwithstanding all this you must love them that hate you and pray for them that despitefully use you and persecute you speak well of them and bless them that speak ill of you and curse you for you are not God's children if you be not like him and imitate him who maintaineth the life health and natural comforts of the just and unjust N. O how little Conscience do most Christians even the Religious make of this command of Christ How freely do they speak evil of their enemies and think themselves excused by saying It is as they are Christ's enemies and not as ours Hate the sin and dislike the sinner as such so you will but love all that is lovely in him and remember that it is Love that must overcome evil and make bad men lovely 46. For if ye love them that love you what reward have you do not even the Publicans the same 47. And if ye salute your brethren onely what do you more than others do not even the Publicans so 48. Be ye therefore perfect even as your Father which is in heaven is perfect 46 47 48. If you look for any reward from God it must be for obeying and serving him but to love men for loving you is but to serve your selves and your self-love and then you must reward your selves what bad man will not love men for loving him And if as Jews you be kind to Jews or praise honour and love those of your own Sect or Party or Opinion what bad men or Heathens do not the like All out of self-esteem love and honour their party and those of their own opinion But if you will approve your selves the children of God and have his reward Love men for his sake even all men impartially whether they be for you or against you so far as any thing of God is in them whether it be Nature or Grace common grace or special yea for their capacity of being good and doing good hereafter The most full universal Love is that perfection in which you must be like to God Judge of your selves by it and reckon that you have no more Goodness than you have Love CHAP. VI. 1. TAke heed that ye do not your alms before men to be seen of them otherwise you have no reward of your Father which is in heaven 1. Be careful to avoid hypocrisie and a proud desire of praise in your works of Charity You may do it when men see you but not to be seen If you take mens esteem and praise for your reward you forfeit and lose God's heavenly reward 2. Therefore when thou dost thine alms do not sound a trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory of men Verily I say to you They have their reward 2. Make not ostentation of your Charity as Hypocrites They shall have no better reward than the vain-glory which they chuse Alas what a pitifull reward 3. But when thou dost alms let not thy left
us thou Christ who is he that smote thee 67.68 N. It was God in Flesh that submitted to all this scorn and abuse for our Sin 1. O then what doth Sin deserve 2. And why should we look for better and be over-tender of our Flesh or Reputation 69. Now Peter sate without in the pallace and a damsel came to him saying Thou also wast with Jesus of Galilee 70. But he denyed before them all saying I know not what thou sayest 71. And when he was gone out into the porch another maid saw him and said to them that were there This fellow was also with Jesus of Nazareth 72. And again he denyed with an oath I do not know the man 69. c. N. 1. A man that is forwardest in professing Courage and in drawing the Sword and laying about him is in greater danger basely Cowarded by silly Wenches So uncertain a thing is Man 2. Distrustful fear and love of Life may draw men into multiplyed heynous Sin 73. And after a while came to him they that stood by and said to Peter Surely thou also art one of them for thy speech betrayeth thee 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew 73. Matthew mentioneth but one Cock crowing It being the middle or second that is meant 2. To ask what had become of Peter if he had dyed in this Sin and how far did he fall from Grace is not so profitable as to consider our own frailty and danger and how to scape the like 75. And Peter remembred the words of Jesus which said to him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly 75. N. Christ look'd on Peter as John saith and this began to melt him into Repentance with the hearing of the Second Cock Yet though he wept he did not return and openly Confess Christ as he did after Doubtless the Disciples had far more Grace and were less lyable to Fall after the Holy Ghost came down on them at Pentecost than before CHAP. XXVII 1. WHen the morning was come all the chief priests and elders of the people took counsel against Jesus to put him to death 1. Note The Romans had taken from the Jews the power of putting men to Death Therefore they consulted how to get the Roman Government to do it Priests and Rulers all Conspire it 2. And when they had bound him they led him away and delivered him to Pontius Pilate the governour 2. When they had judged him to deserve Death after their Law they bring him bound to Pilate the Roman Governour to have him Condemn and Crucifie him 3. Then Judas who had betrayed him when he saw that he was condemned repented himself and brought again the thirty pieces of silver to the chief priests and elders 4. Saying I have sinned in that I have betrayed the innocent bloud And they said What is that to us see thou to that 3 4. N. 1. It is uncertain whether Judas was before emboldened to betray him for gain by thinking that he would deliver himself by a miracle or whether he was made sensless by the Devil till now that God awakened his conscience 2. O how differently doth sin appear in the hour of flattering temptation and when conscience is throughly wakened It seems not then the same thing because conscience is not in the same case 3. We see here what cold comfort companions in sin will give a man in misery or despair See thou to that is all that can be got then from them that tempted and hired him to sin 4. O the stupidity of seared sleepy consciences that these Arch-priests and Rulers should not be touched with Judas's terror and repentance but say What is that to us when it was they that hired him to sin and sinned still 5. And he cast down the pieces of silver in the temple and departed and went and hanged himself 5. N. 1. Sinners gain will at last be like a hot iron too hot to hold Despair shall force restitution when true repentance will not do it This will be all the comfort of unlawful gain at last 2. That Judas strangled himself and that he fell headlong and his bowels burst out are both certain But how he was strangled whether by mere terror or by a cord and how he burst whether by mere suffocation or by the fall and how he fell whether by precipitation or by breaking of the cord c. are things uncertain 6. And the chief Priests took the silver pieces and said It is not lawful to put them into the treasury because it is the price of bloud 6. N. Thus Arch-hypocrites make conscience of Ceremony and make no conscience of Perjury Persecution and Murdering the Innocent Bloud they thirst for and own and they will give Money to procure it but the price of bloud must not be consecrated 7. And they took counsel and bought with them the potters field to bury strangers in 7. N. This was supposed to be a pious use so holy and charitable would they be 8 9. Wherefore that field was called The field of bloud to this day Then was fulfilled that which was spoken by Jeremiah the prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value 10. and gave them for the potters field as the Lord appointed me 8 c. N. How punctually was this foretold But by whom is a doubt still The Text here saith by Jeremy the words are found only in Zachary Ch. 11.12 Some think that Zachary did but recite them from some Tradition from Jeremy Others that Matth. forgot the names Others that the Scribes since have mistaken But Mr. Mede thinks that this and the rest of Zachary to the end are truly part of Jeremy's Book mis-joyned with Zach. by old mistake 11. And Jesus stood before the governour and the governour asked him saying Art thou the king of the Jews And Jesus said to him Thou sayest 11. N. It 's like Pilate ask'd in derision but Christ affirmed it in earnest that he was their King by Right 12. And when he was accused of the chief priests and elders he answered nothing 13. Then saith Pilate to him Hearest thou not how many thing they witness against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly 12 c. N. Christ knew the time to speak and the time to be silent when speaking would do no good 15. Now at that feast the governour was wont to release to the people a prisoner whom they would 16. And they had then a notable prisoner called Barabbas 17. Therefore when they were gathered together Pilate said to them Whom will you that I release to you Barabbas or Jesus which is called Christ 18. For he knew that for envy they had delivered him 15. c. He knew that it
Jesus said to them A prophet is not without honour but in his own country and among his own kindred and in his own house 4. It is usual for Prophets to be least set by at home where men that see their Natural Original yet see not the Spirit of God in them nor know his operations 5. And he could there do no mighty work save that he laid his hands upon a few sick folk and healed them 6. And he marvelled because of their unbelief And he went round about the villages teaching 5. It was not for want of Power in Christ but because they were uncapable receivers Thus Sin goes on from bad to worse Unbelief deprived them of the Miracles that should have cured it 7. And he called to him the twelve and began to send them forth by two and two and gave them power over unclean spirits 7. He assigned not to any one a singular Province but set them by Two's of which no one was Ruler of another 8. And commanded them that they should take nothing for their journey save a staff onely no scrip no bread no money in their purse 9. But be shod with sandals and not put on two coats 10. And he said to them In what place soever ye enter into an house there abide till ye depart from that place 8. c. N. This is no binding Example to all Preachers 11. And whosoever shall not receive you nor hear you when ye depart thence shake off the dust under your feet for a testimony against them verily I say to you It shall be more tollerable for Sodom and Gomorrah in the day of Judgment then for that city 11. N. Rejecting the greatest Mercy and Gospel-light deserveth the greatest punishment in Hell What then will become of Persecutors 12. And they went out and preached that men should repent 12. N. Repentance is as real a part of the Gospel as Faith And repenting of Unbelief as it signifyeth Conversion is Faith it self Alas that so reasonable a duty as Repenting should be so hardly obtained 13. And they cast out many devils and anointed with oyl many that were sick and healed them 13. And when the Miraculous Power ceaseth the ceremony of Anointing ceaseth 14. And king Herod heard of him for his name was spread abroad and he said that John the Baptist was risen from the dead and therefore mighty works do shew forth themselves in him 14. N. Herod believed the Immortality of the Soul else he could not have believed the Resurrection 15. Others said That it is Elias And others said That it is a prophet or as one of the prophets 16. But when Herod heard thereof he said It is John whom I beheaded he is risen from the dead 15.16 His Conscience put him in fear of John 17. For Herod himself had sent forth and laid hold upon John and bound him in prison for Herodias sake his brother Philips wife for he had married her 17. N. He could bear the guilt but not the reproofe But God will make the proudest bear more 18. For John had said to Herod It is not lawful for thee to have thy brothers wife 18. N. He that hath a call to tell Kings of their Sin must do it faithfully 19. Therefore Herodias had a quarrel against him and would have killed him but she could not 19. N. See the bloody mind of a wicked Queâ—â— The cause of Johns Death is but fore-telling a Sinner of his Sin 20. For Herod feared John knowing that he was a just man and an holy and observed him and when he heard him he did many things and heard him gladly 20. His Conscience telling him that John was a Just and Holy man made him reverence him and do many things which John Preached to him and hear him with some pleasure but could not leave his Sin 21. And when a convenient day was come that Herod on his birth-day made a supper to his lords high captains and chief estates of Galilee 22. And when the daughter of the said Herodias came and danced and pleased Herod and them that sate with him the king said unto the damsel Ask of me whatsoever thou wilt and I will give it thee 23. And he sware unto her Whatsoever thou shalt ask of me I will give it thee unto the half of my kingdom 21. c. N. 1. Yet will such wretches lose the Kingdom of Heaven rather than let go a base lust for God so much more liberal are they to their Flesh and fellow-Sinners 24. And she went forth and said unto her mother What shall I ask And she said The head of John the Baptist 25. And she came in straightway with haste unto the king and asked saying I will that thou give me by and by in a charger the head of John the Baptist 24.25 N. Blood and Revenge is by a Lustful Woman preferred before half a Kingdom such are the Enemies of holy men 26. And the king was exceeding sorry yet for his oaths sake and for their sakes which sate with him he would not reject her 26. All unwillingness and sorrow for Sin is not true Repentance but that which is more effectual against Sin than the temptation is for it 27. And immediately the king sent an executioner and commanded his head to be brought and he went and beheaded him in the prison 28. And brought his head in a charger and gave it to the damsel and the damsel gave it to her mother 27.28 This wicked bloody King wanted not an Executioner to do his Will in the most heynons Sin 29. And when his disciples heard of it they came and took up his corps and laid it in a tomb 30. And the Apostles gathered themselves together unto Jesus and told him all things both what they had done and what they had taught 29.30 Of their Doctrine and Miracles 31. And he said unto them Come ye your selves apart into a desert place and rest a while for there were many coming and going and they had no leisure so much as to eat 32. And they departed into a desert place by ship privately 33. And the people saw them departing and many knew him and ran a foot thither out of all cities and out went them and came together unto him 33. N. Fervent desire is very diligent and laborious 34. And Jesus when he came out saw much people and was moved with compassion toward them because they were as sheep not having a shepherd and he began to teach them many things 35. And when the day was now far spent his disciples came to him and said This is a desert place and now the time is far passed 36. Send them away that they may go into the country round about and into the villages and buy themselves bread for they have nothing to eat 37. He answered and said to them give ye them to eat And they say to him Shall we go and buy two hundred penny-worth of bread and give
Lysias came upon us and with great violence took him away out of our hands 7. N. To save the innocent from the violence of wicked Priests is accused aâ— violence even in a Governour 8. Commanding his accusers to come unto thee by examinâ—ng of whom thy self mayest take knowledge of all these things whereof we accuse him 9. And the Jevvs also assented saying That these things vvere so 8 9. Note Seeing the judgments of Men are so contrary that he is a seditious Plague and Sectary to one that is one of the best on earth to another alass How shall the People know who to believe The History of Lyars are stufft with lies And how can Strangers and Posterity know who were the Lyars This is a great shake to the credit of most History But the haters of Holyness are seldom to be believed 10. Then Paul after that the Governour had beckned unto him to speak ansvvered Forasmuch as I knovv that thou hast been of many years a judge unto this nation I do the more cheerfully answer for my self 11. Because that thou mayest understand that there are yet but tvvelve days since I vvent up to Jerusa lem for to vvorship 10. Thou knowest their customs had I been such a one as they accuse me to be what should move me to come so far from other Countries but twelve days ago to keep the Feast of Pentecost and to worship at Jerusalem 12. And they neither found me in the Temple disputing with any man neither raising up the people neither in the Synagoue nor in the city 13. Neither can they prove the things whereof they now accuse me 12. I was only worshipping in the Temple and deny that I did any thing to move Sedition as they accuse me 14. But this I confess unto thee that after the way which they call heresie so worship I the God of my Fathers believing all things which are written in the Law and the Prophets 14. I am not ashamed to own it that I worship God as a Christian in the way that they call a Heresieâ— or Sect for I believe the Law and the Prophets who teach it me 15. And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust 15. The Resurrection of Christ confirmeth my belief of the Resurrection of the dead c. Note 1. The Doctrine of a Resurrection of the just only was not then owned by the Jews 2 It seems by this time the Pharisees joyned in his Persecution though before they excused him in contention with the Sadducees 16. And herein do I exercise my self to have always a conscience void of offence toward God and toward men 16. And in this hopes of a Resurrection and the Christian Faith my dayly care and exercise is to keep my self from offending God or Man by any sin that my conscience may not be my Accuser 17. Now after many years I came to bring alms to my nation and offerings 17. To bring Alms and Offerings is no prophaneness or sedition c. 18. Whereupon certain Jews from Asia found me purified in the Temple neither with multitude nor with tumult 19. Who ought to have been here before thee and object if they had ought against me 18 19. These Asian Jews falsly thought that I had brought Trophinus into the Temple And it being they that are the first Accusers and Witnesses they should have been here 20. Or else let these same here say if they have found any evil-doing in me while I stood before the council 21. Except it be for this one voice that I cried standing among them Touching the Resurrection of the dead I am called in question by you this day 20. As to any thing that I did in the Council let them witness what they can against me They have nothing to charge me with but that I said touching the Resurrection of the dead I am accused I meant Christs Resurrection as the cause and pledge of ours Note Some think that Paul here confesseth it a fault that he equivocated to set them together by the Ears as being an act of Carnal Wisdom and an obscuring of his confession of Christ But most expositors rather think that he spake this ironically as if he had said unless they will make it a fault that I said I am called in question about the Resurrection they can charge me with none there 22. And when Felix heard these things having more perfect knowledge of that way he deferred them and Said When Lysias the cheif Captain shall come down I will know the uttermost of your matter 22. He said when I have got a more perfect knowledge of this way of Christianity and how far it is against your Law and when I have spoke with Colonel Lysias of the tumults I will judge the cause which yet I cannot do 23. And he commanded a centurion to keep Paul and to let him have liberty and that he should forbid none of his acquaintance to minister or come unto him 23. To secure him as a Prisoner at large 24. And after certain days when Felix came with his wife Drusilla which was a Jewess he sent for Paul and heard him concerning the faith in Christ 25. And as he reasoned of righteousness temperance and Judgment to come Felix trembled and answered Go thy way for this time when I have a convenient season I will call for thee 24 25. Note Foelix is noted by the Historians of those times to be specially guilty of two crimes Injustice through Covetousness and Incontinence taking another Mans Wife This Drusilla the Niece of Anthony and Cleopatra And so the Subject moved his conscience to make him tremble Note O the strength of sin that will live even when Men tremble for fear of judgment 46. He hoped also that money should have been given him of Paul that he might loose him wherefore he sent for him the oftner and communed with him 26. Note All his trembling overcame not the love of Money Money is the worldlings great Mediator 27. But after two years Porcius Festus came into Felix room and Felix willing to shew the Jews a pleasure left Paul bound 27. His carnal respects to Man and Fame and to please the malicious Jews prevailed against his Conscience and leaves Paul a Prisoner to be judged by Festus his Successor when Paul had been two years kept a Prisoner CHAP. XXV NOw when Festus was come into the province after three days he ascended from Cesarea to Jerusalem 2. Then the high priest and the cheif of the Jews informed him against Paul and besought him 3. And desired favour against him that he would send for him to Jerusalem laying wait in the way to kill him 1 2 3. The malicious Priests and Rulers continue their murderous design and cannot get a heathen Ruler to be so bad as they 4. But Festus answered that Paul should be kept at Cesarea and that
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
deciding Publick Judges But mis-judging will excuse no Injury Qu. XIII What sort of Debt is sinful Verse 8. Ans It is Injustice not to give every Man his due if we are able And to promise or borrow what we know we cannot pay or when we acquaint not the Lender with the weakness and doubtfulness of our Estate that the hazard may be by his own cosent is to defraud him and is a Stealing of one of the worst sorts Qu. XIV Verse 13. When is Provision for the Flesh unlawful Ans When it is sought more to satisfie its Appetite or Lust or inordinate Desires than to strengthen and fit us and others for our Duty to God and Man CHAP. XIV 1. HIm that is weak in the faith receive you but not to doubtful disputations 1. And as your subjection to Government is necessary to a life of Christian Love and Concord so also is the mutual forbearance and reception of such brethren as are weak in the Faith and differ in disputable tolerable points Therefore see that you receive such to your Love and Communion without searching their Opinons and racking them by doubtful disputations about the points wherein they differ 2. For one believeth that he may eat all things another who is weak eateth herbs 2. For instance one truly believeth that all meats are now lawful another either thinks that he should not live on the Life and Flesh of his fellow Creatures or that he should at least abstain from that which by the Law of Moses was forbidden This is his weakness 3. Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth for God hath received him 3. Let not him that understandeth that eating all things is lawful set at nought or vilifie him as a humorous scrupulous fool who is of another opinion and thinks it unlawful to eat flesh as many are too apt to do and let not him that dare not eat such Flesh or Meat forbidden by Moses's Law take him for an ungodly sinner that doth otherwise nor separate from him as prophane For God that is most holy and hateth all sin yet receiveth both these sorts and therefore so must you if you will Please God 4. Who art thou that judgest another mans servant To his own master he standeth or falleth Yea he shall be holden up for God is able to make him stand 4. Dost thou know thy self while thou so judgest others Who art thou a sinful man that thou presumest to judge and condemn Gods Servants It is his Sentence and not thine to which they shall stand or fall as justified or condemned and these differences shall not hinder God's acceptance of him and his Salvation for God that is just and merciful can justifie confirm and save him 5. One man esteemeth one day above another another esteemerh every day alike Let every man be fully perswaded in his own mind 5. So one Man makes Conscience to keep the Jewish Feasts and Fasts Another knoweth that Christ hath abrogated them Let every one labour as well as he can to know God's Will and then be true to his upright Conscience as knowing that he may not in these things follow the judgment of others against his own which he thinks is according to the mind of God whom he intendeth herein to obey 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord be doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 6. He that maketh Conscience to keep such Days and not so to eat he intendeth it as an Act of Obedience to God and so doth he that is contrarily minded and both of them pray for Gods acceptance and give him thanks And dare you for such things discourage or reject Men that as they are able study to please God Is pleasing God so light in your esteem 7. For none of us liveth to himself and no man dieth to himself 7. For we are all convinced that we are not our own and therefore may not do what we list our selves and fit our practice to carnal self-interests but to the pleasing of the Will of God as all Men die at his Will and into his Hands and not their own 8. For whether we live we live unto the Lord or whether we die we die unto the Lord Whether we live therefore or die we are the Lords 8. For our lives are of God and must be for him to do his Will and when we die his Will therein is done in which we must contentedly acquiesce For living and dying we are his 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living 9. For this being the very end of Christs dying rising and reviving that he might be Lord of all both dead and living who shall presume to take the governing or judging power out of his Hands and take Mens Souls and Consciences from subjection to him and expect to be obeyed or pleased before him 10. But why dost thou judge thy brother Or why dost thou set at nought thy brother For we shall all stand before the judgment seat of Christ 10. Why then doth one Party call their Brethren sinners or prophane for not being against such lawful things as they call unlawful And why do the other part vilifie their Brethren for Conscionable scrupling and avoiding such a lawful thing Do you not all know our common imperfection of Knowledge and that we have no authority for such Judgment or Contempt And are you not afraid thus to usurp the Judgment which belongs to Christ and fear lest he will judge you for your uncharitableness to his Servants 11 12. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God So then every one of us shall give account of himself to God 11 12. God hath told us in his Word that he will be first obeyed and pleased before all Men It is he that is our supreme absolute Lord and to him we must all give our great account and from him receive our final doom And would you wish any then to obey or humour you when he is perswaded that it displeaseth God and would condemn him Or will you anticipate God's Judgment and tempt Men out of the fear of sinning by your fallible censures or contempt 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way 13. Let not us therefore Pastors or Neighbours thus uncharitably judge or use each other for such tolerable differences in things that are done Conscientiously as for God But instead of this discouraging Conscience and the fear of sin let this be your
thing in the World we know not the whole of any thing but some part of it And to be ignorant of our Ignorance is a double Ignorance It is this false Conceit That Men know more than indeed they know which is the grand Cause of all the pernicious Errours of the World And confident Errour is far more dangerous and hurtful than meer Nescience 3. But if any man love God the same is known of him 3. But he that hath such Knowledge as habituateth his Soul to the true Love of God and Holiness is one that God owneth and knoweth as his own and attaineth the true End of Knowledge For our Happiness is better secured by Gods loving beneficent Knowledge of us and all our Concerns than by our own Wisdom 4. As concerning therfore the eating of those things that are offered in sacrifice unto idols we know that an idol is nothing in the world and that there is none other God but one 4. And as to the Case of eating things offered to Idols we know as well as these Pretenders to great Wisdom that Idols are nothing but Fictions of deceived Men and that there is no God but one 5. For though there be that are called gods whether in heaven or in earth as there be gods many and lords many 6. But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 5 6. For though the World hath feigned many Deities Supreme and Subordinate ones as Mediators yet we know that there is but One God the Father of whom all Creatures have all their Beings and for and to whom we and all things are and One Lord Jesus Christ by whom all things were at first created and are ordered and by whom we are redeemed and who only is our Mediator with this One God Note That this Text which the Arians greatly boast of and mistake as if it expresly confined the Deity to the Father as distinct from Christ is variously expounded against them by two sorts of Expositors I. The ordinary Exposition is 1. That though there be but One God the Father the same God is also the Son 2. But more probably that in Scripture God the Father as Fundamentum Trinitatis as the Schoolmen speak is oft put for the Deity as such comprehending the Three Persons II. Theirs that hold three Natures in Christ viz. 1. The Second Person in the Divine Nature 2. Unitively producing the first of Creatures a Superangelical Being by whom he made all other Creatures and who appeared to the Fathers of old And 3. The Humane Nature assumed into Personal Union by the Superangelical and Divine These say that Christ is called One Lord by whom are all things as in this first created Superangelical Nature distinct from One God the Father but not divided from him But besides Peter Sterry and some such of late few have entertained this 7. Howbeit there is not in every man that knowledge for some with conscience of the idol unto this hour eat it as a thing offered unto an idol and their conscience being weak is defiled 7. But when every Man knoweth not this that an Idol is nothing but Custom hath fixed in Men the conceit of many Subordinate Demi-gods to whom they think they owe some Worship some Novices and corrupted Professors of Christianity are not yet cured of these dangerous Opinions and really intend some Honour to the Idol and their Diseased Souls will be more defiled when they are herein encouraged by your Example and see you do the same outward Act though you do it not with the same Opinion and Intention Note Some Expositors rather think that this is the Sense Some know not that an Idol is nothing but think them real Demons that are worshipped and that eating things offered to them is real Worship and are tempted to it by fear to save themselves and will be hardned and defiled by the encouragement of your Example But this seemeth not so agreeable to the Phrase 8. But meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse 8. It is not the meer eating or not eating the Meat that is any great matter nor maketh one better and more acceptable to God and another worse 9. But take heed lest by any means-this liberty of yours become a stumbling-block to them that are weak 9. But take heed though the eating of that Meat as such be lawful lest by outward Symbolizing with Idolaters you seem to worship the Idol and so tempt others both to the mutual Errour and corporal Sin against Charity and Piety viz. the Second Commandment For weak unsetled Persons are too easily seduced 10. For if any man see thee which hast knowledge sit at meat in the idols temple shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols 10. For though thou say that thou dost not offer it to an Idol but eat it in that Temple to avoid danger as a common Meal yet thy Action will persuade the weak that it is lawful which so knowing a Man doth seem by his own Practice to approve 11. And through thy knowledge shall the weak brother perish for whom Christ died 11. And whereas Christ died rose and revived that he might be Lord of the Dead and Living and hath a Right of Propriety unto all having purchased for them a Conditional Gift of Salvation thou wilt now rob Christ of his Right and them of their Salvation by the abuse of thy pretended Knowledge 12. But when ye sin so against the brethren and wound their weak conscience ye sin against Christ 12. Know therefore that thus ensnaring the Consciences of the weak by Temptation is not only uncharitable wrong to them but Sin and Injury against the very Blood and Right of Christ 13. Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend 13. I conclude then That I do not make so light of anothers Sin nor set so light by the Soul of a weak Brother or by the Blood and Right of Christ as for Flesh or any unnecessary thing to abuse my Liberty when it will prove to them a dangerous Temptation to Sin Though it be their culpable weakness that maketh them in such danger I will forbear Flesh as long as I live if that conduce to save them from Sin unless God lay on me a necessity to do otherwise and leave it no longer to my liberty as indifferent To prefer my Liberty or Commodity in the use of things otherwise lawful before the saving of the Soul even of the Erroneous from Sin is to despise both Christ and Souls Note O Then what have those Papal Church-Tyrants to answer for that by their numerous vain yea noxious Canons to
the Jews I became as a Jew that I might gain the Jews to them that are under the law as under the law that I might gain them that are under the law 21. To them that are without law as without law being not without law to God but under the law to Christ that I might gain them that are without law 22. To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some 20 21 22. To the Jews and those whose Education and Consciences keep them under Moses's Law I behaved my self by all Lawful Compliance and Conformity to that Law that I might win them preserving the Truth of the Gospel and my own and the Gentiles Liberty When I converse with the Gentiles that are not under the Law of Moses and have no written Law of God as the Jews have but only the Law of Nature and Mens Laws I fit my self and Doctrine to their State and Capacity to win them not pleading the written Law with them as I do with the Jews Though I am far from thinking or living as lawless for I am under Christs own Government and Law To the scrupulous ignorant sort of Christians and those that are yet unsetled and liable to temptation I behaved my self with all winning Compliance and Pleasingness knowing that stiff Singularity and affected or unnecessary Crossness to others is not the way to gain but to alienate them And though I know that all will not be won by such Compliance yet I am made all things lawful towards all Men that by this my duty I may save some 23 And this I do for the gospels sake that I might be partaker thereof with you 23. All this I do not as a man pleasing Flatterer for Lucre or Repute but to promote the Ends of the Gospel with you that you and I may rejoice therein together 24. Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain 24. As it is not every one that runneth that wins the Prize so it is not every one that preacheth or professeth Christianity that is accepted to Salvation Therefore so preach and so live as answereth your Covenant and Profession and as God hath promised to accept and reward 25. And every man that striveth for the mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 25. Even in Ludicrous Plays Races Combates c. Men prepare their Bodies by Abstinence and strict Diet and this but for a withering Garland Applause or Prize And shall not we do much more for the Heavenly Glory 26. I therefore so run not as uncertainly so fight I not as one that beateth the air 26. I therefore do not run in vain as not knowing for what or as by Sloth to lose the Prize nor fight I as Fencers for meer Shew and Ostentation 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away 27. But my first work is about my self to mortifie and subdue all my Fleshly Desires which stand against my Duty and to keep my Body in constant subjection lest when by Preaching I have won others I should as a carnal Man be lost and cast away my self And if you are true to the Gospel and to your own Souls and would not prove self-deceiving Hypocrites take you the same course and devote all your Interests to the Ends of your Profession and the saving of Souls in stead of pleading for and abusing your real or pretended Liberties to the tempting of others and hindring their Salvation and boasting of this pernicious Folly as the Knowledge wherein you excel others ANNOTATIONS I. THe Darkness of this Chapter comes from the Uncertainty in Matter of Fact what was the Accusation that was made by the envious proud Teachers against Paul 1. Whether it were that he laboured like a Secular Man and lived not on the Church 2. Or That he was a poor Mechanick Fellow that at last must be cast on their Charge or Charity 3. Or That he sollicited them for Contributions to the Poor at Jerusalem or for others and they suggested that he partly meant himself It were easier to expound many Verses did we certainly know the Case objected II. They that from ver 16 17 18. gather a sort of Counsels which make no Duty or Sin and a State of Perfection which is no Duty utterly abuse the Text which intimateth no such thing and are sufficiently before confuted on Chap. 7. about the Case of Marriage III. Though Paul's becoming all things to all men condemn their Humour that in Converse Congregations Opinions Practises do proudly affect unnecessary Oddness that they may seem wiser and better than the rest and justifie Austin's Resolution to do as the Church doth whereever he cometh in all lawful things to win Men by Approach and not to alienate them by Crosness yet it no way countenanceth them who as Temporizers Man-pleasers or for Worldly Ends or an Indifferency in Religion for want of Judgment or tender Consciences and true Obedience to God will conform themselves to any Sin which Mens Laws or Customs shall make needful to their carnal Interest And yet in things antecedently Indifferent Law and Custom may weigh down lighter Motives that are on the other side but not weightier Motives True Prudence here must hold the Scales and determine what is Duty and what is Sin CHAP. X. 1. MOreover brethren I would not that ye should be ignorant how that all our fathers were under the cloud and all passed through the sea 2. And were all baptized unto Moses in the cloud and in the sea 3. And did all eat the same spiritual meat 4. And did all drink the same spiritual drink For they drank of that spiritual Rock that followed them and that Rock was Christ 1 2 3 4. And because your boast of Knowledge and your scandalous uncharitable abuse of your Liberty and insulting therein give me cause to be jealous of many among you let me further remember you That it is not your being Baptized and being Partakers of outward Privileges and being eminent in the Church that will save you if you live in Sin For all the Israelites passed through the Sea and were under the Cloud and so were typically baptized by Covenant to Moses's Law and they did all eat the Passover which was Sacramentally Spiritual Meat and typically as our Eucharist and they all drank of the miraculous Rock-water oft in the Wilderness which Rock and Water were typically or spiritually Christ and his Sacramental Blood 5. But with many of them God was not well pleased for they were overthrown in the wilderness 5. And yet with many yea most of them God was so offended by their Sin that he overthrew them in the
he hath raised Christ which would be a most heinous crime 16. For if the dead rise not then is not Christ raised 17 And if Christ be not raised your faith is vain ye are yet in your sins 16 17. If the dead rise not and Christ rose not what hope have you of Salvation from sin and death 18. Then they also which are fallen asleep in Christ are perished 18. Then dead Christians are perished that is If their Souls live not when the Body is dissolved their Souls perish and if the body rise not that perisheth for ever and the Martyrs would be great losers and martyrdom folly 19. If in this life onely we have hope in Christ we are of all men most miserable 19. And if there be no resurrection or life after this but our hope of benefit by Christ were only in the things and time of this present life none were so miserable as Christians who must forsake all even life it sâ—lf for Christ Note That the thing denied by the Hereticks was not only the resurrection of the body but also all life after this for Soul or Body And so the Apostle joyneth the confutation of both under the name of Resurrection 20. But now is Christ risen from the dead and become the first-fruits of them that slept 20. But we have full proof even from sense that Christ is risen and therefore as the first-fruits consecrate the whole so Christs Resurrection being to purchase ours doth prove to our comfort that the dead shall rise 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all die even so in Christ shall all be made alive 21 22. For as by Man came death Corporal as well as Spiritual and Eternal by Man also came our deliverance by a Resurrection For as by Adam's sin the sentence of death came on all his posterity as â—â—ch so all that are in Christ shall by him be delivered to everlasting happy life Note That the Resurrection of all Men good and bad is an effect of Christs death and resurrection antecedently to differencing Grace as appeareth John 5.24 25 c. But that it proveth a Resurrection to condemnation is consequently caused by Mens sin and the Apostle here speaketh of the Elects Resurrection to felicity 23. But every man in his own order Christ the first-fruits afterward they that are Christs at his coming 23. But Christ the cause of our Resurrection must rise before us and all Christians at his coming 24. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power 24. Then cometh the end of his acquired Mediatorial Kingdom when he shall have reduced us perfectly to God his Father and we shall need his reducing healing Government no more and so God shall govern us in the state of perfect innocency and Christ shall have put down all Rebelling Powers Authority and Rule Note This is a sad intimation that so much of Rule Authority and Power as is here called All will be against Christ 25. For he must reign till he hath put all enemies under his feet 25. For these Powers now mentioned being Enemies to Christ he must reign till they are all subdued 26. The last enemy that shall be destroyed is death 26. By Enemies I mean all that resist his saving works And of these death is the last 27. For he hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him 27. Only God is evidentâ—y excepted who is he that thus puts all things under him 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all 28. When Christ hath subdued all that opposeth his saving mediatorial work Christ as a Creature shall be for ever himself subject to the Deity and shall give up his recovering work tho still it will be our Glory to see his Glory So that the pure blessed Deity will be the felicity of Saints and be all in all 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead 29. And if the dead rise not to what purpose do we in Baptism profess our belief of the Resurrection and resign our Bodies a living Sacrifice to die when Christ requireth it and this in hope of a resurrection signified by our rising from under the Water 30 31. And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily 30 31. What folly were it in us Christians to choose a Religion and course of life for which we are in continual danger from the malignant World I protest by the joy which I have in your Christianity that I live continually a dying life that is in daily sufferings and danger of death and preparation for it 32. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not let us eat and drink for to morrow we die 32. If as Men Combat one with another I was put at Ephesus to strive with Beasts or Beasts in the shape of Men what get I by such hazzards and sufferings if there be no life to come Then it will follow that those sensual fools are the Wise Men who say Let us eat and drink and take pleasure to the Flesh while we may for we shall shortly die 33. Be not deceived Evil communications corrupt good manners 33. Let not such evil Principles and Proverbs and talk deceive you Ill words deceive many and draw to ill Deeds and Conversations 34. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 34. Such lewd opinions shew that mens Reasons and Consciences are in a sleep and stupidity awake them and they will lead you from sin to righteousness By this it appeareth that some among you that call themselves Christians have not yet the true knowledge of God and his Will which I say to humble you by shame 35. But some man will say How are the dead raised up and with what body do they come 35. But some of you may the hardlier believe the Resurrection because they cannot tell how the dead are raised and with what body they shall rise 36. Thou fool that which thou sowest is not quickened except it die 36. This is the Objection of a Fool For in sowing though a Seed truly dead be unfruitful yet the Seed is buried and by a sort of Rotting or Corruption seemeth as dead before it spring up unto Fruit. 37. And that which thou sowest thou sowest not that body
restoring him by Repentance and use not rough Severity and Contempt considering how uncertain you are what Temptation may dâ— upon your selves 2. Bear ye one anothers burdens and so fulfil the law of Christ 2 Let other Mens Burdens Hurts and Dangers be to you as if they were your own help each other to deliverance and ease and not add to the Load that is upon them And by this you shall fulsul the Law of Christ which is the Law of Love 3. For if a man think himself to be something when he is nothing he deceiveth himself 3. Alas Man is a poor nothing unable of himself to stand in trial and the self-confident who roughly handle the Faulty or contemn them and so think themselves to be something do but deceive themselves as the Event will manifest 4. But let every man prove his own work and then shall he have rejoycing in himself alone and not in another 4. The way of Wisdom is not to lift up your selves as Wise and Good by sharp censuring the Faults of others but closely to try and prove your selves and your own doings that so your own Consciences may speak comfort to you and not to seek Honour by insulting over the Weak that others may exalt you 5. For every man shall bear his own burden 5. For it is not other Mens Goodness or Sins for which Men shall be rewarded or punished but their own And therefore they are most concerned to judge themselves 6. Let him that is taught in the word communicate unto him that teacheth in all good things 6. And to your Teachers it is the Hearers Duty to maintain them and communicate according to your own Ability for their Provision and Supply 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap 7. Let not Men deceive themselves by a barren Profession for God will not be deceived All Men shall reap as they sowe and be judged according to their Works 8. For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 8. They that seek first Provision for their own Flesh do live but for a Body that will rot in the Grave and where then is the Fruit of their Life besides the Ruine of their Soul But they that in obedience to the Spirit do live a spiritual Life for spiritual Felicity shall receive everlasting Life as their Reward 9. And let us not be weary in well-doing for in due season we shall reap if we faint not 9. And let not us be tired with length of Labour or delay of the Reward Harvest cometh not as soon as we have sown When Gods due season is come we shall certainly reap the blessed Fruit if fainting make us not come short of it 10. As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith 10. Let us therefore according to our several Abilities do all the good to all Men that we can but especially to Christians who are the Houshold or Church of Christ 11 12. Ye see how large a letter I have written unto you with mine own hand As many as desire to make a fair shew in the flesh they constrain you to be circumcised onely lest they should suffer persecution for the cross of Christ 11 12. You see how large a Letter your own Danger hath drawn me to write They that would draw you to conformity to the Jews are a Carnal sort of Men that will keep their Wordly Reputation and Safety and because they cannot suffer Persecution from the Jews themselves they would draw you to this Conformity with them that you may seem to justifie them in their Sin and pretend that all others are ignorant of Christian Liberty 13. For neither they themselves who are circumcised keep the law but desire to have you circumcised that they may glory in your flesh 13. For they keep not the Law themselves but would keep up their Reputation by getting you on their side to strengthen their Interest and make you their Defence 14. But God forbid that I should glory save in the cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world 14. But my Glorying shall not be in worldly Prosperity and freedom from Sufferings but in following a Crucified Christ in Cross-bearing by whom the World to me is a dead contemned thing as Christ on the Cross seemed to the Men of the World and my Esteem and Love of the World are crucified and dead in me so that I can spare its Ease and Honours 15. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature 15. For in the Judgment of Christ the Christianity which is accepted to Salvation is neither Circumcision nor Uncircumcision though Judaizing Circumcision be now contrary to Grace but it is a New Creature by the Spirit regenerated to God 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God 16. And the Peace and Mercy of God will be on all them that walk as New Creatures by the guidance of his Spirit placing acceptable Religion in this and not in Circumcision or Uncircumcision This Benediction I pronounce on them that are the true Israel of God and will so be accepted by him however judged of by Man 17. From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus 17. Let not those that profess themselves Christians any more trouble me by their Emulations and Calumnies and by seducing the Churches For I carry with me the Marks of my Faithfulness to Christ even the Sufferings which I undergo for him which are a better Evidence of his Acceptance than avoiding Persecution is to my Accusers that would seduce you 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen 18. My Benediction and Prayer for you is That the Grace of our Lord Jesus Christ may be with your Spirit to guide justifie and sanctifie you which will save you when Judaism and trusting to the Works of the Law will fail you Amen The Epistle of PAUL the Apostle to the EPHESIANS CHAP. I. 1. PAul an apostle of Jesus Christ by the will of God to the saints which are at Ephesus and to the faithful in Christ Jesus 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ 1 2. Paul an Apostle of Jesus Christ called and sent by his Appearance and Voice to preach his Gospel to which God had chosen me to the Saints and faithful Christians at Ephesus my Benediction and Prayer is That they may have Grace and Peace Holiness and Consolation from God our Father and Christ our Saviour 3. Blessed be the God and Father of our Lord Jesus Christ who
by Office the Care of gathering many Churches and then taking care of their Preservation and Increase by urging the Doctrine and Commands of Christ and Ordaining Bishops over particular Churches Episcopos gregis by their own and the Flocks consent and not otherwise and then exhorting such Pastors and Churches on just occasions to do their Duties And who can be against such Archbishops But some that now feign the Idea of a Bishop to be one that hath many score or Hundred Churches under him which have no Bishop but himself and one that is set over them without their consent and that ruleth them by force of the adjoyned Sword Imprisonment or Ruine are ready to Dream that Timothy and Titus were such Bishops Doubtless every City or Corporation where were Christians had then a Church at least and every Church a Bâ—shop at least And whether it was Timothy or another Ephesus was not without Tho it 's true that we find him so constantly with Paul almost every where where he was that it 's hard to believe that he was very long at Ephesus 2. Note That Churches are in danger of Corruption by other Doctrines than those delivered by the Apostles And their Doctrines were so sufficient that no other should be taught 3. Though some think it is still the Gnosticks that are here described by Fables and Genealogies its most like to be all the Judaisers And though Genealogies be part of Scripture it 's perverseness to make too great a stir about them and to turn Religion into endless Questions and divert from matter of Faith in which our Edification chiefly doth consist Multitudes sin by too much stir about lesser Scripture Verities when by wrangling or long study it hindreth them from greater 5. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned 15. The Holy Scripture is as a compleat Body which hath its Accidents and Ornaments as well as Essential and Integral Parts as Hair Nails Colour c. But it is the end that is the chief part and must be preferred And the end of all Christ's Doctrine and Law is Charity or to bring Mens Souls to the love of God and Man and Goodness as its very Nature And the grand means to this are 1. A Heart purified by Gods Spirit 2. A good Conscience not guilty of reigning sin and justified from the guilt of former sin and present Infirmity by Christ 3. And unfeigned Faith in Christ by which we are united to him and have our part in the foresaid benefits And this is the Sum of True Christian Religion in few Words which is more profitably insisted on than Jangling Controversies 6. From which some having swerved have turned aside unto vain jangling 7. Desiring to be teachers of the law understanding neither what they say not whereof they affirm 6 7. And some that have roved from this Mark not placing Religion finally in Love to be promoted aforesaid have turned aside to Vain Jangling or Vain Chat as if Religion lay in being Doctors of Moses's Law when as they understand not what they say themselves nor what the things are which they pretend to teach Note 1. They that shoot not at this mark as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and place not Religion as aforesaid have ever since corrupted it by Vain Jangling though not about the same Subjects Some setting the Churches together by the Ears about unnecessary curious Notions concerning the person of Christ or concerning Gods Decrees and Concourse and some about the Clergies Universal Domination and about their Canon Law worse than was that of Moses and their Dunghil of Corruptions and ensnaring Ceremonies and some about quibling Notions concerning Justification Faith and Works Satan hath Religious Diversions for them that are above Sensuality And Ignorant-confidence with rage is the usual Character of all such 8. But we know that the law is good if a man use it lawfully 8. We praise the Law as well as they It is Gods Law and therefore good if lawfully used which is to lead Men to Christ and typifie Spiritual things to come and to condemn and restrain sin but not to justifie Men instead of Grace nor to be imposed on the Gentiles or continued when a better doth displace it 9. Knowing this that the law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and profane for murderers of fathers and murderers of mothers for man-slayers 10. For whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound doctrine 11. According to the glorious gospel of the blessed God which was committed to my trust 9 10 11. It must be foreknown 1. That the World was not Lawless that had not Moses's Law They had the Law of Nature and the common Law of Grace which was given to Mankind after the fall And Christ hath now brought us the Holy Spiritual Law of Grace in the most perfect edition So that sin is condemned where Moses's Law is not received or known 2. That Moses's Laws as such were all Political for the Government of that Republick even the Ten Commandments and had Penalties to be executed by Men annexed as an essential part of it Now of this Law saith Paul It was not made with these Penalties either to bridle or to punish them that without it were Righteous Men that is Who were obedient to the Law of Nature and of Grace and whose Hearts were ruled with the love of Righteousness and needed not to be frightened to it by Corporal Penalties much less for us Christians who have Christs Law of Grace and are Sanctified by his Spirit writing it in our Hearts by Love of Goodness But God knowing the corruption of Mans Heart did make it for the Israelites to restrain them by fear from living like Lawless Disobedient Men c. and to punish them by the Magistrate who were ungodly sinners unholy profane murtherers c. which the Gospel and Christs Law which I preach is as much against as Moses's Law and more powerfully overcometh So that we that have better even Christs Law without us need not the continuance of Moses's Law 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the ministry 12. Note It is a great mercy to be entrusted with the Ministry of the Gospel with Ability and Faithfulness 13. Who was before a blasphemer and a persecutor and injurious But I obtained mercy because I did it ignorantly in unbelief 13. Note 1. The great Mercy of God to great sinners even Persecutors and Blasphemers may be converted 2. That God giveth the greatest Mercy without previous merit 3. The word because here meaneth not that Ignorance was a proper cause of Gods Mercy But that it made
always liars evil beasts slow bellies This witness is true 12. Epimenides an esteemed Poet of their own saith that the Cretians are false bad and savage gluttonous and idle and his words are true of too many of them who are not converted from these sins 13. Wherefore rebuke them sharply that they may be sound in the faith 13. Note That sharp or cutting Rebukes are necessary to some that they be sound in Faith and Religion 14. Not giving heed to Jewish fables and commandments of men that turn from the truth 14. Not believing the Jewish Fables and Traditions and Commands of Men which the Pharisees uphold and which turn men from sound Faith Note Do you think that Paul then was for introducing all the vast body of the Popish Canons and all their corrupt Traditions and Ceremonies 15. Unto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled 15. They pretend that men are defiled by eating things unclean not keeping their Days Traditions c. But to Believers who are purified from guilt and sin all Meats and Days and things of that nature are clean and lawful yea sanctified to further them in serving God But all things are made unclean as abused to sin and evil ends by them that are unclean and unbelievers their defiled Minds and Consciences defile all to them 16. They profess that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate 16. It is not these Judaizers and Hereticks Profession that they know more of God and his Will than others that will prove them wise or good For their deeds contradict their tongues They are practical Atheists while they deny God by their works and lives as if they knew not God to be the Holy and Righteous Governour and Judge of all For they are abominable and disobedient and averse and unmeet for all good works CHAP. II. 1. BUT speak thou the things which become sound doctrine 2. That the aged men be sober grave temperate sound in faith in charity in patience 1. Note Sound Doctrine is practical teaching men their duties 2. It was so ordinary with the Jews for the Younger to reverence and obey the Elder that Officers being chosen by seniority caeteris paribus it is of no great moment whether we here expound this of Office or Age as most do They that take Aged to signifie Rulers some mean Deacons some Elders that ruled only either as some not Ordained to Preach or as others not Ordinary Preachers But all unproved 3. The aged women likewise that they be in behaviour as becometh holiness not false accusers not given to much wine teachers of good things 3. That the Aged women who are in the Church-Catalogue or List that they behave themselves as becometh holiness not to diabolize or calumniate not addicted to Wine Teachers of the younger sort in good things Note Whether these were Deaconesses by Office or not it is certain 1. That all Aged women should instruct the younger 2. But because few do their duty to purpose it is of great use in a well ordered Church that some few of the fittest be by Office chosen to this work that the Ministers may direct these Aged women in it and not be themselves too often with the younger sort in private 4. That they may teach the young women to be sober to love their husbands to love their children 5. To be discreet chast keepers at home good obedient to their own husbands that the word of God be not blasphemed 4 5. It is their work to teach the younger women to be wise and of sound Judgment to love their Husbands and Children and shew it in their care and behaviour to be discreet and chast in mind and behaviour to keep at home and look to their houshold business and not affect to be needlesly abroad in idleness or under temptations to be good and subject to their Husbands for there is danger that the miscarriages of young women may bring reproach on Religion and the Gospel which they profess 6. Young men likewise exhort to be sober-minded 6. Note 1. By Sober-mindedness is meant a mind setled in the Truth guided by sound Judgment and not by Passion nor seduced by Sense and Appetite or Evil company or proud Self-conceit or hasty Judging into evil ways 2. By Paul's warnings we may note what the Vices are that young men and all sorts are most in danger of 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptness gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you 7 8. In all the good which thou wouldest persuade thy hearers to be an eminent visible Pattern thy self that they may see in thy self what thou meanest in thy Preaching Let thy Doctrine be entire and sincere without corrupt mixture and grave without levity sound words that deserve not blame and cannot be confuted that gainsayers for such you must expect may be ashamed having no ill to charge on your Doctrine or Life 9 10. Exhort servants to be obedient unto their own masters and to please them well in all things not answering again Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things 9 10. Servants even the lowest are thy Charge and must be taught to be obedient to their Masters and in all things lawful belonging to their Government to make it their care to please them not crossing and contradicting them nor stealing the least thing nor taking any thing that is theirs which is not allowed them by their consent but shewing all conscionable trustiness that while Christian Servants thus excel all others it may honour the Gospel and Religion more than opinionative proud Professors do 11 12. For the grace of God that bringeth salvation hath appeared to all men teaching us That denying ungodliness and worldy lusts we should live soberly righteously and godly in this present world 11 12. For the Grace of God by a Redeemer which bringeth Salvation is made known now to all sorts of men and extendeth to Servants as well as Masters teaching us all not the vain speculations of the world but to deny all Doctrines and Practices which are ungodly and all worldly lusts of sensuality or covetousness and that we should live in this present world soberly and temperately to our selves righteously and charitably to others and holily and obediently to God 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ 13. Animated herein by our believing expectation of our hoped blessedness and the appearing of the glory of that great God and our Saviour Jesus Christ according to his faithful Promise 14. Who gave himself for us that he
that this Promise is made it followeth that it is a Promise on condition of preceding Faith As Vocation giveth Faith which is the Condition of consequent Justification and Sanctification Though all be of Grace God's Wisdom maketh the Condition a means to introduce the rest 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest 11. And it shall not be doubtful to them whether the Lord or Baal be the true God as it hath been with this unstedfast People who have so long lived in Idolatry For all the Church of Believers from the least to the greatest shall know and own me to be their God and not need to be again taught it as an unknown thing Note That this speaketh not against the necessity of Humane Teaching for it is by such teaching that God is supposed to give them the knowledge of himself Nor doth it mean that it shall be needless to teach the best to know God better for to know him is the sum and perfection of Knowledge and 't is Life Eternal But the meaning is That it shall not be an unknown thing that the Lord is our God 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 12. For the greatness of my Mercy shall forgive all the sins of their unconverted state and not charge them upon them to their destruction and all the infirmities of their regenerate state Note That this Promise of Justification as well as the former of Sanctification supposeth them to be Believers in order of Nature first as the Condition 13. In that he saith A new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away 13. This term of a new Covenant implieth that the old one must then be abolished and the time is come CHAP. IX 1. THen verily the first covenant had also ordinances of divine service and a worldly sanctuary 1. The Mosaical Covenant had its proper Ordinances of Service to God and an earthly temporary Tabernacle 2. For there was a tabernacle made the first wherein was the candlestick and the table and the shew-bread which is called the sanctuary 3. And after the second vail the tabernacle which is called the holiest of all 2 3. This made Tabernacle had two parts In the first called the Sanctuary was the Candlestick c. And within the second Veil was the Holiest of all Note Some out of Philo say that the Tabernacle and the Temple after was made as an Image or Figure of the World and therefore called Worldly the outer part figuring the lower World in which was the Candlestick with six Branches and one in the midst signifying the Planets and twelve Loaves on the Table signifying the Fruits of the Earth The inmost signifying the highest Heavens But 't is presumptuous to trust our Wit too far in feigning Divine Significations And 't is groundless hence to gather that it was called a Worldly Sanctuary 4 5. Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had manna and Aaron's rod that budded and the tables of the covenant And over it the cherubims of glory shadowing the mercy-seat of which we cannot now speak particularly 4 5. In it was the Golden Censer for Incense brought when the Priest went in and the Ark overlaid with Gold in which or near it was the Pot of Manna and Aaron's Rod and in it the Table of the Commandments of the Covenant and over it the Images of Angelical Cherubims shewing God's Glory when it appeared to men which also shadowed the Covering or Mercy-Seat 6. Now when these things were thus ordained the priests went always into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people 6 7. Into the first part of this Tabernacle the Priests went to perform the ordinary Service But into the second went only the High Priest once a Year but not without the Blood of Calves and Goats which he offered for such sins of himself and the people as were expiable 8. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 8. By this the Holy Ghost signified that under that Law or Tabernacle-state the Access of Sinners to God for assured Acceptance here and Glory hereafter was not yet clearly fully and with satisfiing Assurance revealed nor by that Law as such conferred for it was reserved to the coming of the Messiah Though the Promise or Law of Grace saved men then 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 9. Which figuratively signified the time then or now present when the Gifts and Sacrifices were offered which could not suffice to perfect the Acceptance of the Offerer with God or to cleanse him from the Conscience and Guilt of Sin 10. Which stood only in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation 10. I speak not of the Laws of Nature of Godliness Charity Justice and Sobriety which are common to the Jews with us and other people but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positive Institutions of bodily Service to God proper to Moses's Law And these Laws in such Outwards as the Body performeth called Rites and Ceremonies Meats Drinks Washings which God indeed imposed on them as a material part of their Obedience but it was as suited to their Carnality and Minority till the Messiah's Reformation set up a better Law and Worship 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 11. But Christ is come a High Priest of the future Felicity promised in the Gospel even to procure us Grace and Glory officiating in a greater and more perfect Tabernacle even his Body now glorified in Heaven having done his preparatory Work on Earth which was not built as Tabernacles are on Earth 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us 12. And not as the Levitical Priests by the Blood of Goats and Calves offered for Expiation but by obedient and voluntary offering his own Blood a Sacrifice for the sins of the World he obtained his Entrance into the state of Glorious Exaltation there to intercede for us and rule us having here by his Merit and Sacrifice purchased Eternal Redemption
man on Earth who must all once die and then be doomed to their endless state so Christ was once to die as a Sacrifice for the sins many and to them that wait for him in the prepared state of Faith Hope Obedience and Patience he shall appear again but not any more to bear the punishment of their sins but to justifie them publickly and take them to his glory CHAP. X. 1. FOR the law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the commers thereunto perfect 1. For the Law having but in its Ceremonies a shadow of the great heavenly Blessings of the Gospel and not the clear Image or Draught or Map of the things themselves doth shew by the frequent yearly iteration of those Sacrifices that it doth not perfect the Sacrifices 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins 2. For then they would have ceased to be offered because the Worshippers once pardoned and cleansed should have no more conscience of guilt or remaining pravity 3. But in those sacrifices there is a remembrance again made of sins every year 4. For it is not possible that the bloud of bulls and of goats should take away sins 3 4. Note 1. This Text doth not deny that the faithful Jews were then forgiven nor that the Law conduced to it as used in subordination to the antecedent Promise and Law of Grace But without this Promise the Law could not do it 2. Nor doth this infer that we may not mention lament and beg pardon for our old sin while we live on Earth Nor that renewed sins have no need of a renewed pardon but no need of a new Sacrifice 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of me to do thy will O God 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second 5 6 7 8 9. David as a Prophet personating Christ saith c. taking down Sacrifices as insufficient and introducing Christs obedient Sacrifice of himself 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all 10. And by this Decree of God giving us a Saviour to be a Sacrifice for our sins we are as far as belongeth to the Expiating Sacrifice made a holy people unto God the sins of the faithful by this price being pardoned and Reconciliation made 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins 11. And the Priests must be still sacrificing the same things never finishing the Expiation 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God 13. From henceforth expecting till his enemies be made his footstool 12 13. But Christ having offered but one Sacrifice for sins as sufficient for ever sate down in the possession of Glory and universal Dominion in the Heavens on the right hand of God where he will reign till he hath subdued all his Enemies even all that opposeth the perfecting of his work of the Salvation and Glory of his Church 14. For by one offering he hath perfected for ever them that are sanctified 14. For all the faithful and sanctified are by that one offering as a sufficient Expiatory Sacrifice freed from all guilt and sin now initially and shall be perfectly without any other Expiatory Sacrifice for ever 15 16 17. Whereof the holy Ghost also is a witness to us for after that he had said before This is the covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them And their sins and iniquities will I remember no more 18. Now where remission of these is there is no more offering for sin 15 16 17 18. Note here 1. That when the price is given and taken and a free Act of Oblivion made on the bare condition of thankful acceptance the crime is said to be pardoned in the common custom of speech it being done as far as belongeth to the Satisfier and the Rector as such though yet the Resusers be all actually unpardoned For a Conditional Gift puts nothing in act till the Condition be performed 2. That here in the Promise Pardon is not in time before Renovation and so not actually of any Infidels or unconverted though elect thereto 3. That even the pardon of the sanctified is but such as excludeth any more Sacrifice but not any more Faith Repentance Watching Praying c. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Jesus 20. By a new and living way which he hath consecrated for us through the vail that is to say his flesh 21. And having an high priest over the house of God 19 20 21. And now I come to the Use of all that I have said in all the foregoing Doctrine We are not now deterred from access to God by unexpiated guilt but may come to him as a Father with comfortable reverent boldness and hope as reconciled by Christ even in confidence of the merit of his Righteousness and Sacrifice which is as a new and still effectual living way through the veil of his flesh consecrated for us And we have now in the Heavens a Glorified High Priest who is Head over all things to his Church which is the House of God and ever liveth to do all for us in Heaven which belongeth to a perfected High Priest 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 22. Let us therefore draw near to God in holy Worship and heavenly Desires and Aspirings with a heart that is sound sincere and true to Christ and our convictions and abounding with full belief and trust in Christ for all that he hath promised having our hearts cleansed by Christ's Blood which the sprinkling figured under the Law from the conscience of guilt and the love and power of sin and our bodily practice purified from uncleanness typified by the washings under the Law and federally signified by our Baptism 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised 23. Let us against all subtle deceitful Adversaries and against all
sin 6 7. If we say that we live in communion with God and yet are in the Darkness of Unbelief Ignorance Errour and Wickedness we do but lie But if we walk in the Light of holy Knowledge Faith and Purity we have mutual communion with God and with his Son Jesus Christ whose Blood doth cleanse us from all sin Note Qu. Is it not Fanaticism to talk of Fellowship with God or Communion either Ans Fellowship is too harsh an â—nglish word But Communion is the thing meant consisting in receptive participation from God and accepted returns to God And this is no fancy but the only rectitude and felicity of our Souls If you conceive not how think how the Eye hath Communion with the Sun Really 1. By receiving its luminous Beams or emitted Light by the receptive aptitude of the visive faculty and organs 2. By such an emission or active congress by which the Light and Sun are seen 8. If we say that we have no sin we deceive our selves and the truth is not in us 8. If we say that we need not Christ thus to cleanse us from Guilt and Corruption as having no sin this is but self-deceâ—ving faâ—shood 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 9. But if we with true Repentance confess our sins always to God and humbly to Man whâ—n either reparation of any ones wrong or satisfaction to the Church offended or the curing of scandal and honour of Religion or the ease or information of our own Consciences require it God that hath promised it is faithful and just to forgive us our sin and to cleanse us from its guilt and power 10. If we say that we have not sinned we make him a liar and his word is not in us 10. But if we will either pretend to sinless perfection or else break God's Command and say that it is no sin but a duty or an indifferent thing and so justifie our selves or our sins this is to give the lie to God's Word which therefore doth not rule such men CHAP. II. 1. MY little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father Jesus Christ the righteous 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world 1 2. I write to you as to Babes who need help and confirmation in your temptatious by Seducers that you may not be drawn by them to take sensuality or such like evils to be lawful nor to live wilfully or impenitently in any sin But if any man contrary to the bent and tenor of his heart and life be guilty of any sin of infirmity let him not despair but flie to our Advocate with the Father Jesus Christ whose perfect Righteousness merited our Pardon For he is the Propitiation for our sins by virtue of his Sacrifice now interceding for us in Heaven And he is a Propitiation sufficient for the sins of the whole World so far as that none of them shall be damned for want of a sufficient Sacrifice but only for want of accepting his Grace and actually effecting the Pardon of all in the World who believingly trust and accept him and his Grace 3. And hereby we do know that we know him if we keep his commandments 3. And because uneffectual Faith is but self-deceit and he pardoneth sin to none but to the sincerely penitent and obedient it is by this that we must be known to be sound Believers if we sincerely keep his Commandments 4. He that saith I know him and keepeth not his commandments is a liar and the truth is not in him 4. He that professeth the Knowledge and Faith of Christ and caâ—ls himself a Christian and yet doth not sincerely keep his Commandments is an Hypocrite and Liar and is not what he professeth to be 5. But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him 6. He that saith he abideth in him ought himself also so to walk even as he walked 5 6. But as true Faith worketh by Love so doth Love by Obedience and it is they that keep his Word in whom the Love of God doth shew its soundness and perfection We cannot bear fruit unless we are in him as the branches in the Vine And it is by this fruit that we must know that we are in him He that professeth to be a Christian and in Christ must walk as Christ did in Holiness Love Obedience and Patience 7. Brethren I write no new commandment unto you but an old commandment which ye had from the beginning the old commandment is the word which ye have heard from the beginning 7. It is not novelty that I bring you as Seducers do but that same old Commandment which Christ and his Apostles preached when they first brought the Gospel to the World I call it Old because it is the Word which you heard from the beginning of Christianity 8. Again a new commandment I write unto you which thing is true in him and in you because the darkness is past and the true light now shineth 8. Yet it may be called a New Commandment which I write as it is the Doctrine of Divine Love newly and more resplendently shining forth in the work of our Redemption by Christ and there is true and just reason to call it new both in Christ and in you In Christ because he is the newly incarnate crucified glorified demonstration of God's Love to Man and the eminent Messenger of it accordingly obliging to a new and extraordinary Love to God and one another And in you because as you are renewed by and to this special Love so as new men you live therein For the darkness of a life of malice and ungodliness is past and the true Light now shining is ever accompanied when it is effectual with the Heats of Love and Obedience 9. He that saith he is in the light and hateth his brother is in darkness even untill now 9. The true Light of Knowledge and Faith is so inseparable from the Heats of Love that whoever pretendeth to that true Christian Light is deceived and hath it not indeed if he hate or do not truly love his Brother Note We must love all in the various kinds and measures as God appeareth in them that is 1. All men as men above brutes 2. All professed Christians not nullifying that Profession as such 3. All Christians of eminent wisdom and goodness and usefulness as such 4. All Rulers and Teachers as such 5. All kindred friends and neighbours as such But 1. We must hate all the evil that is in any of them 2. Not equally but as it is in various degrees in them 3. And no hatred to the sin and to the man as a sinner must cast out our Love to