A PARAPHRASE ON THE New Testament With NOTES DOCTRINAL and PRACTICAL By PLAINNESS and BREVITY fitted to the Use of Religious FAMILIES in their daily Reading of the Scriptures and of the younger and poorer sort of Scholars and Ministers who want fuller helps With an Advertisement of Difficulties in the REVELATIONS By RICHARD BAXTER 1. Tim. 3.16 Great is the mystery of Godliness God was manifested in the flesh Justified in the Spirit Seen of Angels Preached to the Gentiles Believed on in the World Recieved up into Glory 1. Joh. 4.16 God is Love and he that dwelleth in Love dwelleth in God And God in him Joh. 1.4 In him was Life and the Life was the Light of Men. Joh. 20.17 Go to my Brethren and say to them I ascend unto my Father and your Father and unto my God and your God 2. Pet. 3.11 Seeing that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godliness Looking for and hasting unto the coming of the day of God 13. We according to his promise look for new heavens and a new earth wherein dwelleth righteousness Luk. 23.43 To day shall thou be with me in Paradise Josh 24.15 Choose you this day whom you will serve But as for me and my house we will serve the Lord. LONDON Printed for B. Simmons at the Three Cocks and Tho. Simmons at the Princes Arms in Ludgate-street M DC LXXXV An Account of the Reason and Use of this Paraphrase READER THis Paraphrase written for my own use being published for yours in order to that end I owe you this account of it A Friend long urging me to write a Paraphrase on the Epistle to the Romans as being hard to 〈◊〉 understood when I had done that I found so much profit by that Attempt that it drew me to go on till I had finished what I offer you It was like almost all my other publick works done by the unexpected conduct of Gods urgent Providence not only without but contrary to my former purposes God hath blest his Church with many Mens excellent Commentaries on the Scriptures and I never thought my self fit to do it better than they have done But that is best for some persons and uses which is not best to others I long wish'd that some abler Man would furnish vulgar Families with such a brief exposition as might be fitted to the use of their daily course in reading the Scriptures and instructing their Housholds I found that many who have done it better than I can do are too large and costly for this use some like Deâ—date very sound are unsatisfactorily brief some have parcelled their Annotations into so numerous shreds that Readers specially in a Family course will not stay to search and set them together to make up the sense I like Dr. Hammends order best but 1. I differ from him in so much of the matter 2. and took his stile to be too lax 3. and his Criticisms not useful to the vulgar 4. and his Volumn too big and costly And therefore I chose more plainly and yet more briefly and practically by the way of Paraphrase to suit it to my intended end But I must give the Readers notice 1. That where I seem but in few words to vary from the Text those words answer the large Criticisms of divers expositors as the Learned may find by searching them and the Greek-Text though I must not stay to give the reason of them as I go on 2. That tho I have studied plainness yet brevity is unavoidably obscure to unexercised persons who as Learners cannot understand things without many words 3. That where the Evangelists oft repeat the same things to avoid tediousness I repeat not the whole Exposition and yet thought not meet wholly to pass it by 4. That where the Text is plain of it self instead of an Exposition I fill up the space by Doctrinal or Practical Observations seeing Practice is the end of all and to Learners this part is of great necessity 5. That where great Doctrinal Controversies depend on the Exposition of any Text I have handled those more largely than the rest and I hope with Pacificatory and Satisfactory Evidence â—y great desire and care is that â— may hereby pâ—omote Christian Piety in Families To which special end I also wrote my Poor Mans Family-book and The Catechizing of Housholders And had I not done it in many Books so oft already I should here set my self with greatest Earnestness to urge and intreat all Christian Parents to the more faithful Practice of Family Religion especially in the wise and diligent Instruction and Education of their Children Sure no good Christians should come behind the Jews who had far less light and help that we have who yet are twice Commanded by God Deut. 6. and 11. Hear O Israel the Lord God is one Lord. Thou shall Love the Lord thy God with all thy heart and with all thy soul and with all thy might And these words which I command thee this day shall be in thy heart And thou shalt teach them diligently to thy Children and shall talk of them when thou fittest in thy House and when thou walkest by the way and when thou lyest down and when thou risest up And thou shalt bind them for a sign upon thy Hand and they shall be as Frontlets between thine Eyes And thou shalt write them on the Posts of thy House and on thy Gates Yet now many thousand Families called Christians account this much Puritanism and needless preciseness as if the Scripture even the Gospel of Salvation were only for the use of Priests yea some that disown the Papists restraint of the Laity-unlicensed from reading it translated in a known Tongue do worse than Popishly refrain themselves And those that in Baptism vowed to bring up their Children as Christians in the knowledge of the Gospel of Christ persidiously break that solemn vow as they Hypocritically made it and by ungodly negligence betray to Satan the Souls of their Children and themselves which they devoted to God Reader I beg of you as from Christ for his sake for your Souls sake for your Childrens sake for the sake of Church and Kingdom that you will conscionably and seriously set up Family-Religion calling upon God Singing his Praises and instructing your Children and Servants in the Scripture and Catechism and in a wise and diligent Education of Youth Hear me as if I beg'd it of you with tears on my knees Alas what doth the World suffer by the neglect of this It is out of ungodly Families that the World hath ungodly Rulers ungodly Ministers and a swarm of Serpentine Enemies of Holiness and Peace and their own Salvation What Country groaneth not under the Confusions Miseries and horrid Wickedness which are all the Fruits of Family neglects and the careless and ill Education of Youth It is a work of great skill and constant care to instruct and
For though he speak never so high and excellent Mysteries no Man that knoweth not that Language understandeth him 3. But he that prophesieth speaketh unto men to edification and exhortation and comfort 3. But he that intelligibly applieth Gods Word to the Hearers speaketh so as conduceth to their Edification and Exhortation and Comfort which are the Ends of your Assemblies 4. He that speaketh in an unknown tongue edifieth himself but he that prophesieth edifieth the church 4. It is supposed that he that speaketh in a Language unknown to the People understandeth it himself and so may be edified himself For the Spirit of God did not move Men to speak like Parrots they knew not what But he that by Gods Spirit instructeth and exhorteth others edifieth the Church for which End you meet 5. I would that ye all spake with tongues but rather that ye prophesied for greater is he that prophesieth then he that speaketh with tongues except he interpret that the church may receive edifying 5. I would you had all such knowledge of Languages as is useful to propagate the Gospel But I more wish as Moses that all the Lords People were Prophets that is inspired to speak wisely and zealously the Will of God to Men. For he is the Greatest in the Church who is most Edifying and that is he that prophesieth more than he that speaketh strange Language unless he interpret it to the Churches Edification 6. Now brethren if I come unto you speaking with tougues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine 6. What the better will you be for speaking Languages to you except I either reveal to you something immediately from God or open to you some Truths which you knew not before or fâ—om God urge you to some needful Duty or Doctrinally expound to you the Matters of Faith and Obedience recorded in the Gospel 7. And even things without life giving sound whether pipe or harp except they give a distinction in the sounds how shall it be known what is piped or harped 7. Even the sound of lifeless things as Musical Instruments being used for some signification are useless if by distinction their signification be not perceptible 8. For if the trumpet give an uncertain sound who shall prepare himself to the battel 8. You may learn this of Soldiers how vain the unintelligible Sound of the Trumpet is 9. So likewise you except ye utter by the tongue words easie to be understood how shall it be known what is spoken for ye shall speak into the air 9. So if you speak not intelligibly to the Hearers what the better are they You do but speak into the air 10. There are it may be so many kinds of voices in the world and none of them is without signification 10. Even the Voices of Birds and Beasts have their useful significancy to Man and to one another much more of Men. 11. Therefore if I know not the meaning of the voice I shall be unto him that speaketh a barbarian and he that speaketh shall be a barbarian unto me 11. Therefore what I understand not is of no mor use to me than to a Barbarian of another Language 12. Even so ye for as much as ye are zealous of spiritual gifts seek that ye may excel to the edifying of the church 12. Therefore as you much desire Spiritual Gifts prefer those that most edifie and seek them not for vain glory 13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret 13. Let him that hath the Gifts of Languages pray for the Gift of edifying Interpretation 14. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitful 14. If I pray in an unknown Tongue my Spirit prayeth but others understand me not and cannot profitably join with me 15. What is it then I will pray with the spirit and I will pray with the understanding also I will sing with the spirit and I will sing with the understanding also 15. Therefore when I pray or sing by the Gift of unknown Tongues I will also pray and sing intelligibly for edification 16. Else when thou shalt bless with the spirit how sholl he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest 16. If others join not with thee it is but a private Exercise and not a Church-exercise And how shall the Vulgar join by consent and say Amen to what they do not understand 17. For thou verily givest thanks well but the other is not edified 17. Thy Thanksgiving is a good Work but what is another or the Church the wiser for it 18. I thank my God I speak with tongues more than you all 18. I thank God he hath given the Gift of more Languages to me than to any of you 19. Yet in the church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue 19. Yet in the Worshipping Assembly which is the Church I prefer a few intelligible Words which may teach others before all that can be said for ostentation and are unintelligible 20. Brethren be not children in understanding howbeit in malice be ye children but in understanding be men 20. Be not like Children that lâ—ve unedifying Gingles but imitate them in harmlesness but as Men value and use that which increaseth Wisdom and Understanding 21. In the law it is writen With men of other tongues and other lips will I speak unto this people and yet for all that will they not hear me saith the Lord. 21. It is spoken in Isaiah 14.11 by God That with Men of c. to shew their hardheartedness that would neither hear their own Prophets nor Strangers sent to them by the Providence of God 22. Wherefore tongues are for a sign not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them which believe 22. So that the miraculous Gift of Languages is to convince Unbelievers of that which the Church believeth already But Prophetical opening the Doctrine of Christ for further edification is appointed for them that are already Believers 23. If therefore the whole church be come together into one place and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that ye are mad 23. Surely you should not meet or worship God scandalously like mad Men But if the whole Church do meet in one place as Churches then did and all speak in unknown Tongues the Unlearned and Unbelievers will take you all for mad Phanaticks 24. But if all prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all 24. But if all that speak do by Gods Spirit
henceforth as the Unconverted Heathens that follow their own false imaginations 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart 19. Who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness 18 19. Their Understanding being darkened and they being meer strangers to a holy living on and unto God because of the ignorance and blindness of their Minds which have lost the very light of Nature and being stupified by Pravity and Custom in sin have given themselves up to fleshly lusts to do the filthiest Acts with greedy desire and delight 20. But ye have not so learned Christ 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus 20 21. But Christ has taught you and you have learned a clean contrary course of life If indeed you have heard what he teacheth and have been taught the True Doctrine of Christ 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts 23. And be renewed in the spirit of your mind 22 23. That you put off the old fleshly Mind and Life which is corrupt in disposition and practice by the deceit of sensual lusts And that you be made New Men in the very bent and habits of your Mind with New Judgment and Affections 24. And that ye put on the new man which after God is created in righteousness and true holiness 24. And that you become New Men possest of New Dispositions wrought in you by God according to his Word and for his Glory consisting in Righteousness and true Holiness 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another 25. And in particular as parts of your Righteousness see that you avoid all lying and fraud and speak the plain truth to one another for we are all fellow Members of one Body and therefore should not be false and fraudulent to each other 26. Be ye angry and sin not let not the sun go down upon your wrath 26. Anger is given us for the due resisting of Evil but use it not blindly rashly and inordinately to sin much less may you lie down and continue in such sin 27. Neither give place to the devil 27. And do not yield to Satan who by Mens provocations would draw you to sin 28. Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth 28. If any have by want or errour been tempted to steal or take any thing that is anothers against his Will let him do so no more nor by idleness continue his necessities but as he is able labour in some profitable work and that not only to supply his own wants but to relieve as many others as he well can 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers 29. Let no sinful rotten or filthy Discourse come out of your Mouths which will signifie a polluted Heart and may corrupt the hearers but let your words be such as are not only harmless to others but profitable even that which is useful to edification for useless truth it self is not to be chosen 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption 30. For the Spirit of God which is his Mark and Seal upon you to prepare you for the day of Salvation is a hater of all filthiness and vanity and a lover of Purity and Holiness and Mutual Edification And though he have not Passion and Grief as Men have yet as offended Men will in displeasure forsake that which is filthy and abhorred so will the Spirit of God in displeasure forsake a filthy sinner And that is one of the forest kind of Punishment 31. Let all bitterness and wrath and anger and clamour and evil-speaking be put away from you with all malice 31. And Gods Spirit being the Spirit of Love cast away Malice and all that savoureth of it bitterness wrath and hurtful anger clamorous fierce and ill and hurtful words 32. And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you 32. As having the same Spirit in the same Body be kind and tenderhearted one to another taking the good or hurt of each other as your own And as you can easily forbear and forgive your selves and be willing that others forgive you so forgive one another and that out of the belief and thankful sense of Gods forgiving you much more for the sake of Jesus Christ CHAP. V. 1. BE ye therefore followers of God as dear children 2. And walk in love as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour 1 2. Having therefore so obliging an example of your Heavenly Father shew that you are his true beloved Children by imitating him and let Love be your very Nature and course of life remembring still how Christ hath loved us and given himself for us an Offering and Sacrifice for our sins with which God was highly pleased in him 3. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh saints 4. Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks 3 4. But let not Fornication or any uncleanness or filthy lust be once named among you unless by necessary opposition and detestation for this is the course beseeming all Christians who must be pure or Saints Nor yet use any ribald talk or filthy action nor foolish speaking nor vain jesting or drollery the foam of a light vain wit for these are unbeseeming Holy Persons but rather employ your Tongues in thanks and joyful praise to God and in holy edifying Discourse 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an Idolater hath any inheritance in the kingdom of Christ and of God 5. Let none pretend that Christianity by freeing them from the Law giveth them liberty to sin unpunished For if you are Christians the Word and Law of Christ hath taught you that no Whoremonger or Unclean Person or Covetous Person who is an Idolater by loving the World more than God or one that imitateth Idolaters in lusts hath right of inheritance in Heaven or in the holy Church on Earth 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience 7. Be not ye therefore partakers with them 6 7. Let no Hereticks or Libertines deceive you with false Pretences of Liberty for
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
Educate your Children and to keep them from tempting Company and snares To cry out of dumb or unfaithful Ministers while you are worse at home your selves is but self-condemnation Are Mâ—nâ—stâ—rs more obliged to care for your Childrens Souls by Nature or by Vow and Covenant than you are Can they do that for whole Parishes which you will not do for for one Houshold or your own Children The first Charge and part is yours If Families treacherously neglect their part and then look that all should be done at the Church you may as wisely send Boys to the Universities before they are taught to Read or Write in lower Schools If there be any hope of the amendment of a Wicked Miserable distracted World it must be mostly done by Family-Religion and the Christian Education of youth Godliness is profitable to all things but the Curse of God is in the house of the wicked And the ungodly betrayers of Souls of themselves Children and Servants will very quickly be Summoned to a terrible account Especially those that should as Rulers be Exemplary to the vulgar and are ashamed to own serious Family-Religion as if all beyond some formal Hypocrisie and lip labour were a dishonour to their houses or a needless thing These helps which I offer them that need it is that when they Read the New Testament daily in their Houses they may not read all the Paraphrase to their Families but such particulars of Exposition and Doctrinal Notes as they find most suitable to their case And I think it will not be unuseful to the Younger and Weaker sort of Ministers and the Poor ones that cannot buy larger Commentaries And if Rich Men will give their Tenants and Neighbours such Books as are suitable to the instruction of Families and the People will diligently use them it may do much to keep up saving Knowledge and Practice where the publick Ministry faileth most The God of Mercy Teach Foolish Men to have Mercy on their Families and themselves The Farewel Ne vacua sit pagina TIme and Work end Blest Souls are gone before Consumed Lights may serve to kindle more The dead can speak God can his Lamps restore The Winds that blow them out will quickly cease Hâ—gh Pride rough Passion God can soon appease TRUTH LOVE and CONCORD raise with great increase The WISE PURE PEACEABLE for this hee 'l chuse PROUD-WOLDLINGS RAGING-FOOLS he will refuse And Snuffers not Extinguishers will use Yet Satan will not cease Tares will be sown RULERS and GUIDES hee 'l strive to make his own By STORMS and SCANDALS some will be o'rethrown Diotrephes must Rule Judas be Rich The Ignorant will err young Ears will itch The blind will lead the blind into the Ditch Lord convert Saul Check Jewish rage And Sects which sad Church-Wars do wage Let LIGHT and LOVE PROUD WRATH asswage But those blest Souls who dwell with thee Better things see And better be Than Adam or the Golden Age. ERRATA Reader I cannot gather all the Errata These few I note for thy correction INtrod p. 1. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. c. 19. v. 19. Par. for ninth r. tenth and for If r. self Luk. for c. 7. r. 4. Joh. c. 5. v. 5. Par. foâ—â—8 r. 50. c. 6. v. 38. Par. l. 11. r. that the l. 12. for or r. of v. 40. Par. l. 1. r. one wâ—â—â— by c. 17. v. 5. Par. l. 12. add The Divine nature uniting c. v. 9. Par. l. 12. put out of c. 18. v. 1. r. the bâ—ook c. 1â— v. 34. Par. put out since Act. 8. v. 22. Par. r. Prayer of a c. 17. contents r. contemn Rom. 13. Annot. l. 3â— for â—haâ— shall r. 10 c. 47. r. noâ—isie 1. Tim. c. 6. Annot. l. 5. r. bad bin better l. 7. for answering r. 〈◊〉 Rev. c. 19. v. 10. Par. l. 6. put out we v. 17. Par. l. 6. r. is the ib. for fable is r. fables l. 10. for â—r of Advertisem p. 1. l. 27. r. purposed p. 3. l. ult for in r. is p. 5. l. 35. for her's r. her p. 6. l. 24. r. say p. 9. l. 41. r. Terret l. 42. â— let him p. 13. l. 35. r. Infelicity The New Testament of our Lord and Saviour Jesus Christ THO it be not known when or by whom all the Books of the New Testament were gathered and made up into one nor when or by whom this Title was set before them and tho for a time some Churches received not the Epistle to the Hebrews nor that of James the 2 of Peter the 2. and 3. of John that of Jude or the Revelation Yet it hath never the less satisfactory evidence of its Truth for this uncertainty and delay I. For As long as we know it is all the word of the Spirit of God it satisfieth our Faith whether all be bound up in one Book or in many And John the Apostle living long after all the rest it is more than probable that none were received in his time but by his approbation and consent and even in the daies of the Apostles they gave Testimony to the Writings of one another so Peter doth of Pauls and Jude transcribeth much of 2 Peter 2. telling us that even inspired Apostles disdained not to use and repeat each others Writings without any guilt of vain repetition or being plagiaries II. And that the few books doubted of by some were commonly afterwards received tends more to the confirming than the shaking of our belief of their Authority certainty after doubt is the most confirmed certainty It must needs be some time before all the Churches to whom the several Epistles were written could produce and Communicate them by convincing proof to all the rest And yet we must know that the Epistles to particular Churches were sent to them as to members of the Church Universal and they were obliged to communicate them to others so that we must not take them as private Letters III. Whoever first gave this title to the whole Book The New Testament or Covenant c. it 's of no great moment to know It was The New Testament before it was so entitled as one Volume But the Church hath by continual owning this Title shewed that they have received all these Books as Gods word and the whole New Testament and that no more are to be received as such The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Grotius in his preface hath spoken at large signifieth indeed Gods statute Law concerning Mans Duty and Salvation or Gods constituted and proposed terms of Life And tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more strictly signifie usually a Mutual Covenant this doth but imply the consent of Man to the Law or terms of God It is the same thing that is called a Law and a Covenant in several respects As God enacts it and promulgated it before mans Consent it is a Law and a conditional deed of Gift and Testament and an offered Covenant in several respects
more clearly and the wonders of Divine Love are more abundantly manifested and far greater power of the Spirit is given to make all effectual in faith hope and Patience humility obedience and love which now are become the very nature of a true believer The Gospel according to St. MATTHEW That is The History of Christs Birth Life Death Resurrection Ascention Doctrine Covenant Example and Mission of his Apostles to Preach Salvation through him to the World Written by St. Matthew a Converted Publican one of the Twelve Apostles as Tradition saith eight years after Christs Ascention whether in Greek or in Hebrew after translated into Greek is uncertain CHAP. I. 1. THE Book of the generation of Jesus Christ the Son of David the Son of Abraham 1. I begin this History of Christ with the Genealogy or Catalogue of his Ancestors according to the line of Joseph his reputed Legal Father after the flesh so far as to evince that he was the Son of David and Abraham the rightful King of the Jews and the promised seed by their own supputation 2. Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his brethren 2. And Judas begat Pharez and Zara of Thamar and Pharez begat Ezrom and Ezrom begat Aram 4. and Aram begat Aminadab and Aminadab begat Naason and Naason begat Salmon 5. and Salmon begat Booz of Rachab and Booz begat Obed of Ruth and Obed begat Jesse 6. and Jesse begat David the King and David the King begat Solomon of her that had been the Wiâ—e of Urias 7. and Solomon begat Roboam and Roboam begat Abia and Abia begat Asa 8. and Asa begat Josaphat and Josaphat begat Joram and Joram begat Ozias 8. Ahaziah Joash and Amaziah are here passed by perhaps as being by the Mother of Ahaziah of Omâ—i's cursed Line or for other unknown cause Note that the Lawful Succession much more the Grandchild or distant issue it with the Hebrews called the Son or Begotten though not immediately 9. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias 10. and Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias 11. and Josias begat Jechonias and his brethren about the time they were carried away to Babylon 9. They were oft carried away But this was a little before the most notable Captivity 12. And after they were brought to Babylon Jechonias begat Salathiel and Salathiel begat Zorobabel 13. and Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat Azor. 12. One old Copy hath before Josias begat Jechim and Jechim begat Jechoniah Dr. H. saith in a very ancient Hebrew Copy of this Gospel this verse goeth and Eliakim begat Abner and Abner begat Azor By either of which the number of fourteen Generations is kept entire 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. and Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob 16. and Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 17. So all the generations from Abraham to David are fourteen generations and from David till the carrying away into Babylon are fourteen generations and from the carrying away into Babylon to Christ are fourteen generations 14. I reduce them to fourteen in the recitation for memory sake and other reasons This sufficeth to my intended end 18. Now the birth of Jesus Christ was on this wise when as his Mother Mary was espoused to Joseph before they came together she was found with Child of the Holy Ghost 18. Note the Holy Ghost did miraculously cause Her Conception without a humane Father 19. Then her husband Joâ—eph being a just man and not willing to make her a publick example was minded to put her away privily 19. Joseph being a good man averse to hurtfulness thought rather to hide all by putting her privily away than to expose her to the shame and punishment due by the Law to such as he thought her to be 20. But while he thought on these things behold the Angel of the Lord appeared to him in a dream saying Joseph thou son of David fear not to take to thee Mary thy wife for that which is conceived in her is of the Holy Ghost 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins 20 21. Note It was a dream that had its convincing evidence for ordinary dreams give no such certainty 2. The name Jesus a Saviour signified his office which is to save his people from their sins and deserved punishment 22 23. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a virgin shal be with child and shall bring forth a â—on and they shall call his name Emanuel which being interpreted is God with us 22 23. In all this the Prophecy of Isa 7.14 to Ahaz in how short time God would then deliver them was fulfilled in a farther sense intended by the Holy Ghost than that nearest foretold event Note God with us is God taking our Nature appearing to us and reconciling and bringing us to himself 24. Then Joseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his wife 25. And knew her not till she had brought forth her first born son and he called his name Jesus 24 25. Note Tho these words are no full proof that Mary had any other Children after yet at least they make it utterly uncertain and as it is no Article of faith as to the moment of it so neither as to the certainty Yet the Papal Sect have pretended Tradition for it that Mary lived and died a virgin as of so much weight as to hereticate the deniers of it And so they make all the Scripture insufficient not only as to matters of orders discipline and worship but to articles of Faith that they may on pretence of Faith and Orthodoxness destroy Christian unity and Love and exercise domination by excommunicating and damning men on pretended tradition or authority at their pleasure CHAP. II. 1. NOw when Jesus was born in Bethlehem of Judea in the days of Herod the King behold there came wise men from the east to Jerusalem 2. saying Where is he that is born King of the Jews for we have seen his Star in the East and are come to worship him 1 2. Some time after Christ's birth Astronomers of great note came from the East-country Chaldea or Arabia saying We have seen an extraordinary Star which signifieth the birth of the King of the Jews the Messiah whom they expected and are come to do our homage and honour to him 3 4. When Herod the King had heard these things he was troubled and all Jeruâ—alem with him And when he had gathered all the chief Priests and Scribes of the people together he demanded of them where Christ should be born
3 4. Note 1. When Christ cometh to save men it casts the world into disturbance 2. The first that was troubled and rose up against Christ was the King because his cross interest was greatest 3. All Jerusalem is troubled with the King 5. And they said unto him In Bethlehem of Judea for thus it is written by the Prophet And thou Bethlehem in the land of Judah art not the least among the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel 5 6. Note Bethlehem was the City of David's birth and of Christ's The Prophecy is in Mic. 5.2 a clear Prophesie of Christ but thou Bethlehem Ephratah tho thou be little among the thousands of Judah Thousands had their proper rulers yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have been from of old from the days of Eternity 7. Then Herod when he had privily called the wise men enquired of them diligently what time the Star appeared 8. And he sent them to Bethlehem and said Go and seek diligently for the young child and when ye have found him bring me word again that I may come and worship him also 7 8. N. His malice contrived to have made use of the wise men to further his cruelty cloaking it with hypocrisie 9. When they heard the King they departed and â—o the Star which they saw in the East went before them till it came and stood over where the young child was 9. Note How this differed from other Stars and how it moved and directed them is not to be clearly apprehended by us at this distance of time and place who saw it not 10. When they saw the Star they rejoyced with exceeding great joy 10. They greatly rejoyced that God thus renewed their direction N. Some ancient Fathers thought that this Star was an Angel He maketh his Angels Spirits and his Ministers a flame of fire 11. And when they were come into the house they saw the young child with Mary his mother and fell down and worshipped him and when they had opened their treasures they presented to him gifts gold and frankincense and myrrhe 12. And being warned of God in a dream that they should not return to Herod they departed into their own countrey another way 11 12. They did their homage as sent by God And then God defeated the malice of Herod 13. And when they were departed behold the Angel of the Lord appeared to Joseph in a dream saying Arise and take the young child and flee into Egypt and be thou there till I bring thee word for Herod will seek the young child to destroy him 14. And when he arose he took the young child and his mother by night and departed into Egypt 13 14. N. God could have cut off Herod or secured Christ by other ways or miracles But to shew that he will not make miracles ordinary but work by usual means Christ must fly into Egypt a land of Heathen Enemies to be saved from the King and People of Israel such flight was not unlawful 15. And was there till the death of Herod that it might be fulfilled that was spoken of the Lord by the Prophet saying Out of Egypt have I called my Son 15. Note Whether the Prophet Hos 11.1 understood this of any more than Israels first deliverance from Egypt the Holy Ghost looked further and meant more even the case of Christ 16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent forth and slew all the children that were in Bethlehem and all the coasts thereof from two years old and under according to the time which he had diligently enquired of the wise men 16. Note Interest and malignity conjoyned made this King stick at no inhumane bloudy cruelty Innocency was no defence against him 17. Then was fulfilled that which was spoken by Jeremy the Prophet saying 18. In Ramah was there a voice heard lamentation and weeping and great mourning Rachel weeping for her children and would not be comforted because they are not 17 18. Tho it was another case that the Prophet meant God's Spirit might look to this Or the words may signifie This case was much like to that mentioned Jer. 31 15. and so speak but an allusion 19. But when Herod was dead behold an Angel of the Lord appeared in a dream to Joseph in Egypt 20. saying Arise and take the young child and his mother and go into the land of Israel for they are dead who sought the young childs life 21. And he arose and took the young child and his mother and came into the land of Israel 22. but when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets he shall be called a Nazarene 19 c. Note 1. Still Christ is preserved by avoiding mens rage 2. The Jews called Christ a Nazarite from that place of his dwelling but he was truly Netser the branch and a Nazarene devoted to absolute purity of Whom Sampson's Order was a Type described also Numb 6. Lam. 4.7 Amos 2.11 12. This seemeth the sence by allusion CHAP. III. 1. IN those days came John the Baptist preaching in the Wilderness of Judea 2. And saying Repent ye for the Kingdom of Heaven is at hand 1 2. In those daies John as a Prophet inspired by God Baptized upon preaching in the Wilderness of Judea that the Kingdom of the Messiah long looked for was now just at hand and therefore they should by true Repentance be prepared for its Entertainment N. 1. It s called the Kingdom of Heaven because it is a Theocracy a Special Government of God by a saviour sent from Heaven to lead men to Heaven as distinct from the prophane Kingdomes of the World who look but to humane power and Laws and bodily prosperity 2. That of Mal. 3.7.2 3. Was here fulfilled The Jews longed for Christs coming supposing it would have exalted their Nations in temporal prosperity but could not endure him when he was for humility spirituality and a heavenly Kingdom 3. Tho repentance be always a duty it s specially necessary to our special and great mercies and our assurance of pardon by a saviour A purified mind and life are suitable to the consolation of Christ and the indwelling of the comforting Spirit 3. For this is he that was spoken of by the Prophet Esaias saying The voice of one crying in the Wilderness prepare ye the way of Lord make his paths streight 3. It was John that Isaiah prophesied of and foretold what his preaching should be Tho it be grace that prepareth for further grace mans duty must be used thereunto and
some thirty some sixty and some an hundred 20. N. All sound Christians are not equally fruitful 2. The quality of the hearts of the hearers causeth the differing success of the same Doctrine or Sermons on different persons 21. And he said to them Is a candle brought to be put under a bushel or under a bed and not to be set on a candlestick 21. God doth not give you more light than others to hide it but to use it for the good of many 22. For there is nothing hid which shall not be manifested neither was any thing kept secret but that it should come abroad 22. Light is for the manifesting of all things and it will manifest all things how dark or secret soever they seem 23. If any man have ears to hear let him hear 23. Let him that hath ears and understanding see that he hear Gods word regardfully with all the serious attention of his heart for it is of greatest concernment to his soul 24. And he said to them Take heed what you hear with what measure ye mete it shall be measured to you and to you that hear shall more be given 25. For he that hath to him shall be given and he that hath not from him shall taken even that which he hath 24 25. See that you set your hearts to the word you hear For as you use Gods word he will use you Learn faithfully and you shall be taught more but if you stifle or neglect the truth your knowledge will be as none or worse than none to you and God may forsake your understandings 26. And he said So is the kingdom of God as if a man should cast seed into the ground 27. And should sleep and rise night and day and the seed should spring and grow up he knoweth not how 26 27. N. Man soweth but God blesseth it and we see it not grow but see that it hath grown Who then shall exact of another an account just when or how he was convetted 28. For the earth bringeth forth fruit of her self first the blade then the ear and after that the full corn in the ear 29. But when the fruit is brought forth immediately he putteth in the sickle because the harvest is come 28. Do your part in sowing and God will prosper it And tho you see not present fruit it will ripen and shew it self last and be rewarded and fully blest 30. And he said Whereunto shall I liken the kingdom of God or with what comparison shall we compare it 31. It is like a grain of mustard-seed which when it is sown in the earth is less than all the seeds that be in the earth 32. But when it is sowed it groweth up and becometh greater than all herbs and shooteth out great branches so that the fowls of the air may lodge under the shadow of it 30 c. You all look for the Kingdom of the Messiah but you mistake in expecting a sudden visible pompous appearance of it It is the Catholick Church for which now I am sowing the seed of the Gospel and seemeth like a grain of Mustard-seed a small inconsiderable thing one of the contemptiblest Societies on Earth But God will prosper this seed so that my Church shall become so conspicuous and eminent that Princes and Nations and worldly men shall be glad for their interest to have the name of Christians and to be under the protection of the Christian Powers 33. And with many such parables spake he the word to them as they were able to bear it 34. And without a parable spake he not to them and when they were alone he expounded all things to his disciples 33 34. He spake to them according to their low capacities as to Children by familiar comparisons further teaching the sence of all to those that as Scholars came to learn of him 35. And the same day when even was come he saith to them Let us pass over unto the other side 36. And when they had sent away the multitude they took him even as he was in the ship and there were also with him many other little ships 37. And there arose a great storm of wind and the waves beat into the ship so that it was now full 38. And he was in the hinder part of the ship asleep on a pillow and they awake him and say to him Master carest thou not that we perish 35. c. N. God raiseth dangers to shew us our weakness and his power in our deliverance 2. They are safe who are in the same ship with Christ 3. Yet Christ seemeth for a time to neglect us in our dangers as if he cared not what became of us 39. And he arose and rebuked the wind and said to the sea Peace be still and the wind ceased and there was a great calm 4. And he said to them Why are ye so fearful How is it that ye have no faith 41. And they feared exceedingly and said one another What manner of man is this that even the wind and the sea obey him 39. c. N. All things obey Christ save voluntary sinners 2. It is but a word of his that is needful to allay all our dangers 3. Too much fear sheweth too little faith Trusting Christ is the cure of such fear 4. How greatly should he be reverenced and obeyed by man whom wind and seas and all creatures must obey CHAP. V. 1. ANd they came over to the other side of the sea into the Countrey of the Gadarenes 2. And when he was come out of the ship immediately there met him out of the tombs a man with an unclean spirit 3. Who had his dwelling among the tombs and no man could bind him no not with chains 4. Because that he had been often bound with fetters and chains and the chains had been plucked asunder by him and the fetters broken in pieces neither could any man tame him 5. And always night and day he was in the mountains and in the tombs crying and cutting himself with stones Matth. 8.28 tells us that they were two which Mark denieth not tho he mention but one 6. But when he saw Jesus afar off he ran and worshipped him 6. Devils worship is but a constrained confession of Christs power over them 7. And cried with a loud voice and said What have I to do with thee Jesus thou Son of the most high God I adjure thee by God that thou torment me not 7. N. It is no wonder if malicious hypocrites abuse the name of God by Excommunications and reproaching of his truest servants when the Devil durst use Gods name to adjure Christ himself 8. For he said to him Come out of the man thou unclean spirit 8. N. It appeareth that Devils are not always just in the same condition but when they are restrained from going about to do mischief it is to them an imprisonment and tornment as it is to a Wolf to be tyed up from killing sheep
like these Infants in the Kingdom of God else he might have taken up a Lamb or a Dove and blessed them and said of such harmless creatures is the Kingdom of God But he must mean of them and such as them or of such both in age and also in humble teachable receptivity is the kingdom of God else it would be no reason to bless them Which can be nothing lower than acceptance as Visible-Infant-Church-Members 2. He that in all ages from the beginning took Infants to be Infant-Members of his Church and came not to destroy but to enlarge mercies to the faithful and their seed and saith They are holy and was much displeased with his erroneous Apostles for forbidding them to be brought for his benediction sure will not be well pleased with those that now forbid them to be dedicated in the Baptismal Covenant to him But yet if any man will say I deny not the interest of the Infants of the Faithful in the Church and Covenant but only think that Baptism was appointed only for the solemn reception of the adult and so will be Baptized at age after or without Infant Baptism merely to satisfie Conscience and then live in Love and Peace with those of another mind I should gladly live in Love and Peace with such 15. Verily I say to you Whosoever shall not receive the Kingdom of God as a little child he shall not enter therein 16. And he took them up in his arms put his hands upon them and blessed them N. 1. These words plainly intimate that he received them as capable of the Kingdom of God that is the Church on Earth and in Heaven Christ doth not thus bless unbelievers and their seed but those that 1 Cor. 7.14 are called Holy 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I do that I may inherit everlasting life 17. N. It hence appeareth that the Jews except the Sadducees then believed an everlasting life 2. And that we should do whatever God would have us do to attain it 18. And Jesus said to him Why callest thou me good there is none good but one that is God 18. Good indeed in the prime sence is a high title none being more proper to God himself and none perfectly and primarily and essentially good but God It s a greater matter to be good than thou deemest 19. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Defraud not Honour thy father and mother 19. N. Defraud not is the sence of the Tenth Commandment that is Love thy Neighbour as thy self so as not to desire from him any thing to his hurt Qu. Why doth Christ mention none of the Commandments of the first Table Answ The man is supposed to confess God and consequently his duty to him and to mean in his question What good works must I do towards others Qu. 2. Why doth not Christ recite the Commandments in their true order Answ When the matter alone is intended the order is not necessary 2. The Evangelists recite not all Christs words in the same order that he spake them as is evident in the difference of their recitals These very words are otherwise recited by Matth. 19.18 19. Thou shalt do no Murther is first and Thou shalt love thy Neighbour as thy self is last and instead of Defraud not 20. And he answered and said to him Master all these have I observed from my youth 20. N. He meant that he had not directly in the outward act broken any of these not knowing how far the Law reacheth 21. Then Jesus beholding him loved him and said to him One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the cross and follow me 21. Jesus beheld him with kindness approving in him what was good and said So far thou hast done well But there is more than this necessary to obtain everlasting life even to prefer it before all the wealth and pleasure of this world and life it self and to trie thee herein Go and sell all and give to the poor and take heaven for thy treasure instead of all and follow me in self-denial unto suffering N. Not that all are bound to sell all but all are bound so to prefer heaven as will make them forsake all that stands against it 22. And he was sad at that saying and went away grieved for he had great possessions 22. Carnal men may be sorry that they cannot bring down God to their terms Good and bad would be as well as they can both here and hereafter But when they see they cannot have both Earth and Heaven the Faithful chuse heaven tho sensible of earthly sufferings and the worldly chuse the world and most to keep off sorrow and despair do force on themselves a hope that they shall have both and that God will save them on their own terms 23. And Jesus looked about and saith to his disciples How hardly shall they that have riches enter into the kingdom of God 23. How hard is it to perswade rich men to love heaven better than earth and to yield to the conditions of salvation 24. And the disciples were astonished at his words but Jesus answered again and saith to them Children how hard is it for them that trust in riches to enter into the kingdom of God 25. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God 24. So bad is the heart of man that it is exceeding hard to have riches and not to place mens trust in them and such as do so cannot be true Christians and be saved N. To trust in riches is to take them for our best and to take and expect more comfort from them than from Christ and Heaven 26. And they were astonished out of measure saying among themselves Who then can be saved 27. And Jesus looking upon them saith With men it is impossible but not with God for with God all things are possible 27. N. Sure the inordinate desire to be rich must needs signifie unbelief Can men seek that which they believe maketh their salvation almost impossible The same I say of murmuring poverty 28. Then Peter began to say to him Behold we have left all and followed thee 29. And Jesus answered and said Verily I say to you There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels 30. But he shall receive an hundred fold now in this time houses and brethren and Sisters and mothers and children and lands with persecutions and in the world to come eternal life 31. But many that are first shall be last and the last first 29. c. N.
he that believeth in me though he were dead yet shall he live 26. And whosoever liveth and believeth in me shall never die Believest thou this 25. I am the principle and cause of Life and Resurrection The dead that believe in me shall be raised And the living that believe in me shall live for ever their Souls first and their Bodies after raised to blessedness 27. She saith unto him Yea Lord I believe that thou art the Christ the Son of God which should come into the world 27. Yea for I believe that thou art the Christ and herefore hast power of life and death 28. And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29. Assoon as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him 31. The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying She goeth unto the grave to weep there 29. N. Faith Love and Necessity will make all hast 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died 33. When Jesus therefore saw her weeping and the Jews also weeping which came with her he groaned in the spirit and was troubled 34. And said Where have ye laid him they say unto him Lord come and see 35. Jesus wept 32 35. N. Christ wept in compassion with his servants sorrows And he loveth us no less now than when he wept with mourners 36. Then said the Jews Behold how he loved him 36. Love can express it self by grief for the hurt of those whom we love 37. And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it 39. Jesus said take away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days 39. N. How vile a thing will less than four days shew the body of man to be Is pride and vain pampering fit for such a body 40. Jesus saith unto her Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God 40. N. The effect of Gods power is the Glory and unbelief hinders the effect in us 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42. And I knew that thou heardst me always but because of the people which stand by I said it that they may believe that thou hast sent me 41 42. He looked up towards Heaven as the place of Gods glory the spring and end of earthly blessings N. Christ knew before that God would do this Miracle by him but begg'd it by prayer to convince the hearers that it was of God 2. It 's our comfort that Christs intercession is always heard 43. And when he thus had spoken he cried with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave cloths and his face was bound about with a napkin Jesus saith unto them Loose him and let him go 43. N It was not the lowd voice but the invisible power that revived him yet Christ would suit his voice thereto 2. It 's vain to ask how could he go when his feet was bound As if all sort of binding disabled from rising or Christ could not enable him who revived him 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 45. This Miracle convinced many and it 's strange that it convinced not all 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 46. Some hardened Spectators turn'd all this but to information against him to the Pharisees 47. Then gathered the chief Priests and the Pharisees a councel and said what do we for this man doeth many miracles 48. If we let him thus alone all men will believe on him and the Romans shall come and take away both our Place and Nation 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not 47. N. 1. The greater Christs Miracles were the more they thought they ought to destroy him because the people would the more follow him And still the wiser and better any Minister of Christ is the moâ—â— worldly wicked men endeavour to destroy them because the people follow them 2. The fear of great Mens power more than Gods causeth wicked Polititians to destroy the best 3. But thereby they bring on themselves that very destruction which they thought to avoid 51. And this spake he not of himself but being high Priest that year he prophesied that Jesus should die for that nation 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad 51. And though he meant this of saving them from the Romans though by injustice yet he being Priest that year though by unlawful entrance by the Roman Power God honoured the office so far as to make him utter those words which should be a just Prophesie as meant by God though not by him And should signifie that Christs death should tend to the conversion also the chosen people of God in all the Gentile world who should thereby be made his Children and one Church 53. Then from that day forth they took counsel together for to put him to death 53. The greatest Miracle and good Work of Christ fixed their resolution to murder him 54. Jesus therefore walked no more openly among the Jews but went thence unto a country near to the wilderness into a city called Ephraim and there continued with his disciples 54. N. Christ yet fled from persecution and spent most of the three years and a half of his publick Ministry among remote poor people in Galilee or near the Wilderness N. Qu. It 's strange that Matthew Mark and Luke say nothing of this great Miracle Ans 1. No one was to say all but altogether to say sufficient 2. And John tells us that even altogether have said but little of all that Christ said and did but only so much as should be enough to convince unbelievers Qu. Where was Lazarus's soul while he was dead If in heaven was it not a wrong
c. which are left to them as Judges of Edification But not when they forbid Christs Ministers the work to which they are vowed and consecrated unless they be unable or forfeit their Commission The Pastors or Bishops Preached three hundred years against the Will of Emperors and Kings and long after against the Will of Christian Emperors called Arians Eutychians Monothelites c. For we cannot but speak the things which we have seen and heard 20. We are not so blind and hardened as to go against all the Divine Evidence which we have seen and heard and to silence what God bids us speak of which we have been the Eye and Ear Witnesses our selves 21. So when they further threatned them they let them go finding nothing how they might punish them because of the people for all men glorified God for that which was done 21. The common People were not so blinded hardened and malignant as the Chief Priests and Rulers but glorifyed God for that which did but stir up the Rulers malice â— God made the People a restraint to the Priests and Rulers rage 22. For the man was above fourty years old on whom this miracle of healing was shewed 22. For the case was past all doubt the Man having been thus lame forty years Chap. 3.2 23. And being let go they went to their own company and reporred all that the chief Priests and Elders had said unto them 24. And when they heard that they lift up their voice to God with one accord and said 23. Note Not that all are supposed with conjunct voice to say just the same words but either some of them one part and some another or some said these words with others acclamations and consent or they all spake by turns to the same sence Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is 25. Who by the mouth of thy Servant David hast said Why did the heathen rage and the people imagine vain things 26. The Kings of the Earth stood up and the Rulers were gathered together against the Lord and against his Christ 24. God Prophesied by David that the Rulers of the Nations Gentiles and Jews should in vain joyn their Councels and Powers against Christ his Gospel and his Kingdom 27. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together 28. For to do whatsoever thy hand and thy Counsel determined before to be done 27. All combined by their own wickedness to do that which God hath foredetermined God foredecreed that Christ should be a sacrifice for sin but the wicked determination of their Wills that did it God only foresaw and permitted but did not cause 29. And now Lord behold their threatnings and grant unto thy Servants that with all boldness they may speak thy word 30. By stretching forth thine hand to heal and that signs and wonders may be done by the name of thy holy child Jesus 29 30. Note 1 That threatnings of malignant People are a fit opportunity for Gods Grace to his Servants 2. Boldness to Preach when unjustly forbidden is a great effect of Gods grace to his Servants 3. The gift of convincing miracles though promised must be prayed for by them 31. And when they had prayed the place was shaken where they were assembled together and they were all filled with the holy Ghost and they spake the word of God with boldness 31. The Spirit caused them thus to pray and more of the Spirit was poured on them in answer to those Prayers giving the boldness which they asked and that with a signal shaking of the place 32. And the multitude of them that believed were of one heart and one Soul neither said any of them that ought of the things which be possessed was is own but they had all things common 32. They were all of one mind and will and practice united in fervent Love which made all common to them Note It was not a commonness by levelling Titles but by voluntary fervent love 2. And the Spirit did this in the beginning to give the word an example what true Christianity and the Spirits Operation is even such fervent Love to each other for Christ's sake as destroyeth all sinful selfishness and maketh others interest to be to us as our own and so uniteth us in one Body 33. And with great power gave the apostles witness of the resurrection of the Lord Jesus and great grace was upon them all 33. And with evident miracles and wonderful gifts of the Spirit did the Apostles perform their Testimony of Christs Resurrection And the favour of God and Man was upon them or great charity prevailed among them 34. Neither was there any among them that lacked for as many as were possessours of land or houses sold them and brought the prices of the things that were sold 35. And laid them down at the apostles feet and distribution was made unto every man according as he had need 34. This was neither to be the constant practice nor yet was it an unwise excess of zeal But it was a present effect of the Spirit to shew what a degree of Love all Christians should desire and what self-denial and contempt of Riches it should cause 36. And Joses who by the apostles was surnamed Barnabas which is being interpreted The Son of consolation a Levite and of the Countrey of Cyprus 37. Having land sold it and brought the money and laid it at the apostles feet 36 37. To signifie his renouncing the World and selfishness in Love to Christ and his Church he himself being after to go abroad the World to preach the Gospel CHAP. V. BUt a certain man named Ananias with Sapphira his wife sold a possession 2. And kept back part of the price his wife also being privy to it and brought a certain part and laid it at the apostles feet 3. But Peter said Ananias why hath Satan filled thine heart to lie to the holy Ghost and to keep back part of the price of the land 1. They pretended to give the whole price but brought a part and said it was all Why hast thou let Satan put so great a sin into thy heart as to think to deceive the Holy Ghost in us Apostles as if he knew not when thou lyest Note The sin consisted 1. In Hypocrisie pretending to give more than he did 2. In the remnant of a worldly distrustful mind that could not trust God with all 3. In blasphemy against the Holy Ghost implyed as if he knew not the heart 4. In reserving what he pretended to devote which was a kind of Sacriledge 4. Whiles it remained was it not thine own and after it was sold was it not thine own power why hast thou conceived this thing in thine heart thou hast not lied unto men but unto God 4. While it was unsold it was thy
you free 30.31 I cannot take you for my disciples unless your Faith be rooted so as to persevere and proceed to learn what yet you have not learned And if ye do this you shall know more of that truth that will save you and deliver you from the greatest of your bondage 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free 33. Some present answered him we be Abrahams seed and though the Romans master us we are no mens slaves What then is the freedom which thou dost promise us 34. Jesus answered them Verily verily I say unto you whosoever committeth sin is the servant of sin 35. And the servant abideth not in the house for ever but the Son abideth ever 36. If the Son therefore shall make you free ye shall be free indeed 34 35.36 Can you boast of your freedom who by your sinful practice shew that you are the servants of sin and by it are liable to the judgment of God as slaves are to stripes And if you have thus enslaved your selves to sin and to Gods judgments he may turn you out of his house you know not how soon But the Son and Heir is not turned away Therefore if you will be free indeed from the guilt of sin and the wrath of God and the malice of Satan come in by the Son and so you may be free 37. I know you are Abrahams seed but ye seek to kill me because my word hath no place in you 38. I speak that which I have seen with my Father and ye do that which ye have seen with your father 37.38 I know that ye are the seed of Abraham by the flesh But were you seed as he is the Father of the faithful you would not seek to kill me and reject my word Even that word of truth which I have received of my Father which you reject and obey the will of your father 39. They answered and said unto him Abraham is our father Jesus saith unto them If you were Abrahams Children ye would do the works of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 39.40 If ye were Abrahams Children you would be like him and do as he did But to seek to murder me for telling you the truth which I have heard from God is not like Abrahams works of Faith 41. Ye do the deeds of your father Then said they to him We be not born of fornication we have one Father even God 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me 4â— Ye shew by your deeds whose nature you have and so who is your father 42. If God were your Father you would be like him and then you would love me who came from him as sent by him 43. Why do ye not understand my speech even because ye cannot hear my word 44. Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyar and the father of it 43.44 Why is my doctrine rejected by you but because your corrupt natures and sin are contrary to it To speak plainly to you as the Childs nature is like the Fathers from whom it is received so yours is so like the Devils nature that I may say you received it from him and he is the father of it and so far of you For you love to do that which he loveth and desireth These are his great Characters 1. He was from the beginning A MALICIOUS MURDERER 2. He is A LIAR a deserter of the Truth and an enemy to it His business in the World is to Deceive by Lying and when he thus lieth and deceiveth he doth according to his corrupt nature for he is a Liar and the Father of Lies N 1. By these three Characters of LYING MALIGNITY and MURDER or hurtfulness the devilish nature and seed is known And no boasting of Abraham or Christianity is any disproof of it 2. Devilisms is the universal pravity of the malignant World And it is no wrong or railing so to say that the Devil is their Father 45. And because I tell you the truth ye believe me not 45. Though nature love the Truth as Truth yet because the Truth that I tell you is cross to your prejudice and carnal minds and lusts ye reject it as if it were error 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me 46. If you know any falshood or sin by me prove it if you can but if it be Truth that I say why doth prejudice and malice hinder you from believing it 47. He that is of God heareth Gods words ye therefore hear them nor because ye are not of God 47. The Children of God have a mind and nature like him And therefore they savour and love his word Therefore your rejecting Gods word doth prove that ye are not the Children of God 48. Then answered the Jews and said unto him Say we not well that thou art a Samaritan and hast a devil 48. They said do we not call thee as thou art in saying thou art a distracteâ— Samaritan heretick 49. Jesus answered I have not a devil but I honour my Father and you do dishonour me 50. And I seek not my own glory there is one that seeketh and judgeth 49. I am not a distracted Demoniak but you calumniators My Doctrine and Works honour my Father and as for your dishonouring of me though I can bear it who seek not my own Glory my Father will secure my honour and judg you for your reproach 51. Verily verily I say unto you if a man keep my saying he shall never see death 51. I tell you that reject my word that to believe and keep it is the way to everlasting life and to be saved from death spiritual temporal by resurrection and eternal 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater than our father Abraham which is dead And the Prophets are dead whom makest thou thy self 52 53. Now we know that thou art a distracted demoniack When thou talkest of mens not dying when Abraham and the Prophets are dead Art thou so much greater than all they 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know
he so sincerely believe in God and his Mercy as to fear and serve him or to work righteousness or truly obey his Laws he shall be mercifully accepted by him who is the rewarder of them that diligently seek him 36. The word which God sent unto the Children of Israel Preaching peace by Jesus Christ he is Lord of all 37. That word I say you know which was published throughout all Judea and began from Galilee after the baptism which John preached 38. How God anointed Jesus of Nazareth with the holy Ghost and with power who went about doing good and healing all that were oppressed of the Devil for God was with him 36 c. The word which God sent to the Children of Israel was not like Moses Law confined to them but it was the Proclaiming of Reconciliation to all Jews and Gentiles that will believe in him who is by Redemption Lord of all and not only of the Jews This word you cannot but have heard hath been published throughout all Judaea c. How God indued Jesus with the Holy Ghost and with Power who went about donig good and healing c. 39. And we are witnesses of all things which he did both in the land of the Jews and Jerusalem whom they slew and hanged on a tree 40. Him God raised up the third day and shewed him openly 41. Not to all the People but unto witnesses chosen before of God even to us who did eat and drink with him after he rose from the dead 39. We are Witnesses of his Doctrine and Miracles and of his Resurrection and did eat and drink with him being chosen to this Office 42. And he commanded us to preach unto the People and to testifie that it is he which was ordained of God to be the judge of quick and dead 42. Judge of all that are alive at his coming and that were dead before and are then raised 43. To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins 43. All the Prophets foretold that through the Merits of this the Messiah God by his Covenant of Grace would give Remission of sins to all that truly believe in him 44. While Peter yet spake these words the holy Ghost fell on all them which heard the word 44. Even while Peter was thus speaking the great miraculous gift of the Holy Ghost came down on all that heard which broak out in the effects before them all 45. And they of the circumcision which believed were astonished as many as came with Peter because that on the Gentiles also was poured out the gift of the holy Ghost 46. For they heard them speak with tongues and magnified God Then answered Peter 45. This was astonishing News to the Jewish Christians to hear Gentiles speak Tongues not learned and to be rapt up in the praise of God 47. Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we 47. Can any reason be given why these though Gentiles should not be Baptized when God hath thus signally owned them by his miraculous gift of the Spirit as he hath done us 48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days 48. He caused them to be entred by Baptism into the Christian Covenant and Church and they prayed him to stay a while with them to confirm and comfort them CHAP. XI ANd the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God 2. And when Peter was come up to Jerusalem they that were of the Circumcision contended with him 3. Saying thou wentest in to men uncircumcised and didst eat with them 1 2. Note 1. Even in the pure Apostolical first Church there were wrangling contending Christians 2. Even that which should have been their rejoycing was their matter of censorious contention 3. These weak ones charged sin on the Apostle as if they had been wiser and holier than he 4. It was the separating and self honouring vice which caused this censorous contention 4. But Beter rehearsed the matter from the begining and expounded it by order unto them saying 5. I was in the City of Joppa praying and in a trance I saw a Vision A certain Vessel descend as it had been a great sheet let down from Heaven by four corners and it came even to me 6. Upon the which when I had fastened mine eyes I considered and saw four-footed beasts of the Earth and wild beasts and creeping things and fowls of the air 7. And I heard a voice saying unto me Arise Peter slay and eat 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth 9. But the voice answered me again from Heaven What God hath cleansed that call not thou common 10. And this was done three times and all were drawn up again into Heaven 11. And behold immediately there were three men already come unto the house where I was sent from Cesarea unto me 12. And the Spirit bade me go with them nothing doubting Moreover these six brethren accompanied me and and we entred into the mans house 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter 14. Who shall tell thee words whereby thou and all thy house shall be saved 4. Of all this we have spoken on the former Chapter Note 1. God who hath ordained the Ministry of men will use it for mens Salvation 2. How greatly should the Gospel and mens Preachtng it be valued when it is Gods means of saving men 3. God used then to Covenant and save whole houshoulds together And it seems Cornelius's house was prepared for it 15. And as I began to speak the holy Ghost fell on them as on us at the beginning 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost 15 16. I remembred Christs promise of the Spirit and saw that he owned them by fullfilling it 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God 17. Seeing God so evidently owned them as he had done us I was neither able nor willing to oppose God in his way of mercy to the Gentiles which should rather be our joy 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentace unto life 18. Note 1. Goâ—s miraculous gift of the Spirit was an undenyable evidence of his approbation 2. Censorious separating Contention came from hafty rash judging of things unknown and before they heard what could be said 3. When contentious censorious
from them returned to Jerusalem 14. But when they departed from Perga they came to Antioch in Pisidia and went into the Synagogue on the Sabbath-day and sat down 13. Note They began with the dispised Jews still as understanding each others Languages and as the most prepared to hear the news of the Messiah Miraculous Language was like Miraculous works not constant and at the speakers will as if they still spake by Miracles 15. And after the reading of the law and the Prophets the Rulers of the Synagogues sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on 15. Note Thus were their Rulers like Church-Justices that disposed of Order that were no Teachers themselves 1. It was among the Jews allowed any man that professed to be a wise man and a Teacher thoug not in Office to Teach the People by the consent of the Ruler of the Synagogue 3. The reading of the Law and Prophets was the chief part of their Liturgie 16. Then Paul stood up and beckening with his hand said Men of Israel and ye that fear God give audience 17. The God of this people of Israel chose our Fathers and exalted the people when they dwelt as strangers in the land of Egypt and with an high arm brought he them out of it 18. And about the time of fourty years suffered he their manners in the Wilderness 19. And when he had destroyed seven nations in the land of Chanaan he divided their land to them by lot 20. And after that he gave unto them judges about the space of four hundred and fifty years until Samuel the Prophet 21. And afterward they desired a King and God gave unto them Saul the son of Cis a man of the tribe Benjamin by the space of fourty years 22. And when he had removed him he raised up unto them David to be their King to whom also he gave testimony and said I have found David the son of Jesse a man after mine own heart which shall fulfil all my will 16. c. Note The recital of the History of the Jews was by Peter and Stephen and Paul judged the meetest way to introduce the tidings of Christ as come it being that which the Jews believed and understood and on which they grounded their priviledges and expectations 23. Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus 24. When John had first preached before his coming the baptism of repentance to all the people of Israel 23. This Jesus is the Son of David whom you expect and John by Preaching and Baptizing foreshewed you 25. And as John fulfilled his course he said Whom think ye that I am I am not he But behold there cometh one after me whose shoes of his feet I am not worthy to loose 25. John told you that he was not the Christ but that this Jesus was he 26. Men and brethren children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent 26. To you Jews and Proselytes who are prepared by the fear of God and expectation of the Messiah we are sent to tell you that he is come that you may believe in him to Salvation 27. For they that dwell at Jerusalem and their rulers because they knew him not nor yet the voices of the Prophets which are read every sabbath-day they have fulfilled them in condemning him 28. And though they found no cause of death in him yet desired they Pilate that he shoul be slain 29. And when they had fulfilled all that was written of him they took him down from the tree and laid him in a Sepulchre 30. But God raised him from the dead 27 The chief of your Nation not believing in him nor understanding the Prophets fulfilled the Prophesie by killing him but God raised him 31. And he was seen many days of them which came up with him from Galilee to Jerusalem who are his witnesses unto the people 31. He shewed himself to those that he chose to be his Witesses to the World 32. And we declare unto you glad tidings how that the promise which was made unto the Fathers 33. God hath fulfilled the same unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee 32. To you expectants we bring joyful news the Messiah is come the promise of him is fulfilled to us and Christ is risen Note Seeing all men love glad Tidings the Gospel should be welcome to all 33 And as David the Type is called Gods begotten Son because he Exalted him to the Throne so is that word fulfilled now on Christ indeed begotten of God and raised to Glory 34. And as concerning that he raised him up from the dead now no more to return to Corruption he said on this wise I will give you the sure mercies of David 34. And this everlasting Kingdom which Christ is raised to is that called the sure Mercies of David Isa 55.3 35. Wherefore he saith also in another psalm Thou shalt not suffer thine holy one to see corruption 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his Fathers and saw corruption 37. But he whom God raised again saw no coâ—ruption 35. This musr be meant of Christ c. 38. Be it known unto you therefore men and breathren that through this man is preached unto you the forgiveness of sins 39. And by him all that believe are justified from all things from which ye could not be justified by the law of Moses 38 39. By his Sacrifice and Merits and intercession and Kingly Power all sins shall be pardoned to all that truly believe in him and take him for their Saviour and King And by him all such are acquit from damning guilt and punishment initially now by his pardoning Law of Grace and finally hereafter by his Judgment and Execution from which the Law of Moses can never justifie or acquit you by all its Sacrifices and your observances 40. Beware therefore lest that come upon you which is spoken of in the prophets 41. Behold ye despisers and wonder and perish for I work a work in your days a work which you shall in no wise believe though a man declare it unto you 40. Take head lest your obstinate unbelief cause God to cast you off and take in the Gentiles in your stead 42. And when the Jews were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next sabbath 42. Some dislike these words but others especially Proselytes desired to hear them again By the same words is meant the same doctrine Note They grosly mistake that say it is the Lords day as such that is here called the next Sabbath 43. Now when the congregation was
and so only to them then it was null to Abraham and it is of no effect to any 15. Becsuse the law worketh wrath for where no law is there is no transgression 15. Because as the Law is made to forbid and condemn Sin so it obligeth Sinners to undergo the Punishment which were no obligation were there no obliging Law And Abraham was not under Moses's Law and so transgressed it not 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the law but to that also which is of the saith of Abraham who is the father of us all 16. Therefore this great Promise and Blessing is made to Believers as such that it may be free and of meer Grace that so it may be sure and firm to all the Seed or Children of Promise not only to the Jews that had the Law and were the Natural Seed but to the Gentiles also who have Abraham's Faith and so are his Spiritual Seed who is the Father of all Believers 17. As it is written I have made thee a father of many nations before him whom he believed even God who quickeneth the dead and calleth those things which be not as though they were 17. As it is written I have made thee a Father of many Nations and not of the Israelitish Nation only So that though the Gentiles were not then called as now they are by the Gospel yet that God who promised this to Abraham when his Body and Sarah's were naturally past Generation and to Isaac when he was unborn and again when God demanded him as an Offering and thence as it were raised him from the dead that God I say did decree the calling of the Gentiles and spake of that in Promise which was long after to be done 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken So shall thy seed be 18. This was the meaning of Gods Promise to Abraham who against all natural probability trusted Gods Promise and believed and hoped that accordingly he should become the Father of many Nations And that as was promised his Seed should be as the Stars in Heaven 19. And being not weak in faith he considered not his own body now dead when he was an hundred years old nor yet the deadness of Sarah's womb 19. And his Faith was not weak and shaken with the consideration that his aged Body was almost dead and unfit for procreation or that Sarah's Womb was so also 20. He staggered not at the promise of God through unbelief but was strong in saith giving glory to God 21. And being fully perswaded that what he had promised he was able to perform 20 21. He was not staggered by unbelief unto a distrustful doubting but was strong in Faith whereby he gave God the Glory of his Power Wisdom Love and Truth being fully perswaded that though Nature shewed no probability of it in second Causes the Almighty God could perform all that he had promised 22. And therefore it was imputed to him for righteousness 22. And therefore this way of glorifying God by the trusting belief of his free Promise was so suitable to Gods Ends and Honour that he accepted it as Righteousness or a sufficient qualification of him that should partake of his free given Mercy though Abraham had no sinless innocency nor could say that he never deserved death 23. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead 23. And certainly God did not leave this on Record for Abraham's sake only as if there had been a Righteousness and right to Life which he only must have and belonged to no other and he must be justified by some odd way proper to himself 24. But this is written also for all us to tell us what Righteousness God requireth and accepteth to our Salvation and that if we believe with trust on his Power Truth and Mercy who raised up our Lord from the dead this Faith shall be imputed to us for Righteousness and we shall be saved by the Sacrifice Merits and Mediation of Christ though our Sins deserved death and neither the Law of Innocency or of Moses justifie us 25. Who was delivered for our offences and was raised again for our justification 25. Even our Faith in God by Christ and in him who for our Sins was made a Propitiatory Sacrifice to procure us free Forgiveness of them and was raised again to cause our Justification by uniting us to himself and pardoning our Sin and giving us his Spirit and right to Impunity and Salvation and justifâ—ifying this right and us as our Advocate and by his Sentence as our Judge CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ 1. Therefore I may conclude that being Constituted Accounted of God and judged Righteous by Faith we have Peace with and towards God as Reconciled and Adopted through our Lord Jesus Christ notwithstanding we are not justifiable as fulfillers of the Law 2. By whom we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God 2. By whose mediation it is that we came or had access by Faith into this blessed state of Grace and Gods Favour wherein we now are and greatly rejoyce in hope of the promised Glory of God 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad on our hearts by the holy Ghost which is given unto us 3 4 5. Yea more than so but also in all our tribulations which we undergo in the World for Christ and Righteousness we exult with glorying and joy knowing that this tribulation doth by exercise increase our Patience and being tryed our patient and constant suffering maketh us the more certain by experience that our Faith is sound and giveth us experience of Gods supporting Grace And this experience much confirmeth our hope of Gods acceptance and our Salvation which we should be apt to doubt of if our Faith and Gods Grace had not been thus tryed it being easie by self-flattery to think untryed Faith is better than it is And this confirmed hope will never leave us to shame by disappointment for it is accompanied and sealed by that special gift of the Holy Ghost which sheddeth abroad on our Hearts the effects and sense of the Love of God through Christ and so replenisheth us with Reflecting-love to God even as the Summer Rains and Sunshine moisten and warm the Earth and replenish it with pleasant Fruits 6. For when we were yet without strength
my Brethren and Kinsmen according to the Flesh yea so great that were my own misery a means by which God would save their Nation I could consent to be deprived of my part of blessedness with Christ and used as a cursed Man for their Conversion that all the Grace foredescribed might be theirs I say not that I do wish it for it is no means to any such end but that I could wish it if God had made it such a means Because the happiness of a Nation and the Glory of Gods Grace in so many is much better than my single welfare and if God had set them in competition the best should have been preferred 4. Who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises 5. Whose are the fathers and out of whom as concerning the flesh Christ came who is over all God blessed for ever Amen 4 5. Who are the posterity of Abraham Isaac and Jacob adopted of God to be to him a Holy Nation above all People of the Earth who had the Ark and Temple where God oft shewed his presence by a Glory and with whom the Covenant of Peculiarity was made and oft renewed To whom God gave the Law from Heaven and appointed all the Services or Worship therein commanded and gave them the Promise of the Messiah and his Grace and Kingdom though now they undersand them not The beloved Fathers were their Ancestors for whose sakes they were first taken into this Covenant of Peculiarity and which is their greater Honour Christ is of their Stock and Nation according to the Flesh in whom all Nations of the Earth are blessed being himself over all God blessed for ever These are their great and excellent Privileges 6. Not as though the word of God hath taken none effect for they are not all Israel that are of Israel 7. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called 6 7. But what doth it follow that all Gods Promises to the Jews of a Saviour had taken no effect because the most of them believe not for many thousands of them are converted besides the Gentiles And it is not all that were the Off-spring of Jacob that God ever promised to save but as he made the Promises to Abraham and Isaac and yet took not Ishmael nor Esau into the state of Peculiarity so he may distinguish of the Seed of their posterity as well as he did of theirs without breaking his Promise to them They are not all the Children of the Promise of Life that are Abraham's natural Seed Isaac's Seed had the Pecularity and so have now the believing part 8. That is They which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed 8. That is They which are the Children of the Flesh are not as such the Children of God but only those to whom he made the special promise of Grace and Glory these are the seed of Promise indeed 9. For this is the word of promise At this time will I come and Sarah shall have a son 10. And not only this but when Rebecca also had conceived by one even by our father Isaac 9 10. For the Promise plainly distinguisheth of the Natural Seed and is made to Sarah's Son and not to Hagar's to Jacob and not to Esau and therefore it is not to the Natural Seed as such and to them all 11. For the children being not yet born nor having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth 12. It was said unto her The elder shall serve the younger 11 13. For before the Children were born or had done good or evil that God's purpose might stand by which he chose or preferred one before the other not because of the difference of their works but by the absolute Will of him that is the Lord of all and may freely distribute his bounty as he please it was said to her The elder shall serve the younger as expressing Gods differencing power and purpose 13. As it is written Jacob have I loved but Esau have I hated 13. As the Prophet Malachi 1 2 3. saith of the Edomites and the Israelites long after Jacob and his Israelites I have loved and chosen into the Covenant of Peculiarity but the Idumean Posterity of Esau I have rejected out of that Privilege of Peculiarity and have exposed their Country to waste and ruine even as God preferred the Person of Jacob before Esau's who was the First-born and was rejected from the Birthright and Peculiarity 14. What shall we say then Is there unrighteousness with God God forbid 14. But what doth it hence follow that God is unjust for making such an unmerited difference Not at all 15. For he saith unto Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion 15. For as he saith by Moses I will have mercy and compassion on whom I will so no doubt but he may and doth as he pleaseth without giving us any reason but his Will give his free gifts with difference and disproportion to some that deserve them not passing by others And if he call the undeserving Gentiles our Eye must not be evil because he is good 16. So then it is not of him that willeth or of him that runneth but of God that sheweth metcy 16. So that the reason why the sinful Gentiles or any unworthy sinner is called while the Jews and other sinners are lest in their chosen unbelief and sin it is not because that these sinful Gentiles or such others were first more willing or more worthy by their previous seeking of Grace but from Gods free differencing Grace and Mercy 17. For the scripture saith unto Pharaoh Even for this same purpose have I raised thee up that I might shew my power in thee and that my Name might be declared throughout all the earth 17. And that he giveth not his free mercies equally to all is proved in his words to Pharoah As if he had said I well foreknew all thy sin and obstinacy but I will serve the Honour of my Name by it all for I have raised thee and made thee King with this intent to manifest my power in triumphing over all thy Rebellion and to proclaim the fame of my works against thee through all the Earth 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth 18. So that though as Rector he do equal Justice unto all according to his Laws and their Works yet he hath two other Relations even as our Lord or Owner and as Benefactor and according to these he is a free distributer of his undeserved Mercies and may do with his own
as he lift and giveth them arbitrarily in great inequality He giveth his Mercy to whom and in what degree he please and whom he will he leaveth in their wilful sin and even occasioneth though he cause it not their obduration by such mercies and providential dispensations as he knows they will abuse to harden themselves in sin 19. Thou wilt say then unto me Why doth he yet find fault for who hath resisted his will 19. It 's like you will say If this he so why doth he find fault with Men that want but what he will not give them and are not what he will not make them Doth not all this proceed according to his Will If he would give them all his Grace they would be better 20. Nay but O man who art thou that repliest against God Shall the thing formed say to him that formeth it Why hast thou made me thus 20. Gods Laws and Governing Will which make Mans Duty is resisted by sin but as to the Disposing and Donative Will of God as our Owner and free Benefactor can Man that is a dark and sinful Worm think himself meet to call God to account and demand a reason of his free Gifts why he giveth them to this Man and not to another Darest thou thus dispute with God and ask a reason of his Will which is absolute and the spring and reason of all created good Hath the unformed Matter an antecedent right to any subsequent shape or use and may it say Why hast thou made me thus and not in a nobler form for higher use 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another to dishonour 21. The power that a Potter hath over his Clay is incomparably less than God hath over Man and yet none accuseth him for making one Vessel to serve at the Table and another for a baser use As God had done thee no wrong if he had made thee a Dog or a Toad and not a Man so he doth thee none if he give thee not that undeserved abused Grace which he freely giveth to others that as little deserve it 22. What if God willing to shew hi wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction 22. Shall Man accuse God because he resolveth to shew his punishing Justice and Power on those self-hardening wilful sinners who made themselves Vessels of wrath and fitted to destruction when he hath in long patience and forbearance endured them while they abused Mercy 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory 23. And because he will make known the riches of his Glory in the felicity of those whom he had freely made Vessels of Mercy and had by Grace prepared them for Glory 24. Even us whom he hath called not of the Jews only but also of the Gentiles 24. I mean on all us that are true Christians both Jews and Gentiles effctually called by his free Grace 25. As he saith also in Osee I will call them my people which were not my people and her beloved which was not beloved 25. Which purpose of free Mercy to undeserving sinners he expresseth in Hosea 2.23 saying I will call them c. 26. And it shall come to pass that in the place where it was said unto them Ye are not my people there shall they be called the children of the living God 26. And as the words Hos 1.10 shew that God will call even unworthy outcasts and make them his People by free Grace 27. Esaias also crieth concerning Israel Though the number of the children of Israel be as the sand of the sea a remnant shall be saved 27. Which differencing Grace God expresseth even of the Israelites Isa 10.32 33. that of all their number it is but a remnant that shall escape his Judgment and return from captivity signifying the like difference as to their Salvation by the Faith of Christ 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make on the earth 28. Or the Consumption decreed shall overflow in Justice for the Lord God of Hosts shall make a Consumption even determined in the midst of all the Land c. 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodom and made like to Gomorrah 29. And that differencing mercy decreed to save a little remnant the other words of Isay prove Except the Lord c. 30. What shall we say then That the Gentiles which followed not after righteousnes have attained righteousness even the righteousness which is of faith 30. What shall we say then to this mystery of Grace the calling of the Gentile world and the abscission of the most of the present Nation of the Jews which so much offendeth them That the Gentiles who lived in darkness and unrighteousness have attained Righteousness in reality and imputation even that which is by Faith in Christ 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness 31. But Israel who had Gods own Righteous Law and trusted to be justified by keeping it have not understood the True Law and terms of Justification nor have attained that Justifying Righteousness to which their Law did point them 32. Wherefore Because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone 32. And wherefore have they not attained it Because they understood not that the Promise and Covenant of Grace was the very life and foundation and end of the Law by which they should by faith have expected Justification as Gods free gift to True Believers but thought it must be had by the Righteousness of their own Works in keeping all the Ceremonies and Precepts of that Law For Christ became to them a Stumbling-stone in whom they should have believed 33. As it is written Behold I lay in Sion a stumbling-stone and a rock of offence and whosoever believeth on him shall not be ashamed 33. As it is written Isa 28.16 Behold I lay in Zion a Stone which many will stumble and fall upon though it be the pretious Foundation-stone and a Rock that many shall be split upon though that on which my Church is built and whosoever believeth on him shall not be disappointed nor ashamed of his hopes So that the cause why Israel is cast off is not because God sent not his Son and Gospel to them nor invited them to believe nor gave them evidence of the Truth of Christ which was sufficient to convince a well-disposed mind much less because he hindred them from believing or because he shewed mercy to the Gentiles but because by error they hardned themselves against Christ as not answering their Carnal erroneous
epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart 3. For your Conversion openly proveth that you are as it were Christs own Epistle by our Ministry written by the quickning Spirit of the Living God and not with Ink not as Moses's Law on Tables of Stone but on your very Hearts And therefore as you are the Epistle or Testimony of the Work of Christ so of me as his Minister 4 5. And such trust have we through Christ to God-ward Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God 4 5. It is of God that I have this Confidence and Glorying Far be it from me to think that I have any such Sufficiency of my self to convert Souls but my Sufficiency and the Success is all of God 6. Who also hath made us able ministers of the new testament not of the letter but of the spirit for the letter killeth but the spirit giveth life 6. It is he that hath made me an able Minister of the New Covenant not a Preacher of the Law of Moses written in Stone but of the Gospel of Christ who sendeth us forth by his Spirit and giveth his Spirit by our Ministry For the Law of Moses curseth Sinners and sheweth them Sin and condemneth them But the Spirit of Christ doth quicken them and kill their Sin and lead them in the way of Life 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away 7. For if that Ministry of Moses which by consequence was of Death or of a Law that condemned but gave not the Spirit of Life written and engraven by God in Stones was accompanied with so great Glory that the Israelites could not endure to look Moses in the Face for the Glory of his Countenance which yet is now done away 8. How shall not the ministration of the spirit be rather glorious 8. Must not the more excellent Ministry of a durable Gospel by which God giveth Men his Spirit be more glorious though we the Ministers seem contemptible 9. For if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory 9. The different Covenants shew the different Glory of the Ministry For if Moses's Ministration of a condemning Law was Glory our Ministration of a justifying saving Gospel-Covenant must needs exceed his Ministry in true Glory 10. For even that which was made glorious had no glory in this respect by reason of the glory that excelleth 10. For as a greater Light maketh a lesser seem as none so the Mosaick Ministry of the Law had as it were no Glory being clouded by the Glory of the Gospel 11. For if that which is done away was glorious much more that which remaineth is glorious 11. For if the Law of Moses considered formally as such and given to the Jews to rule their Common-wealth and lead them to Christ which was to cease when the Gospel came to which it was a Schoolmaster was yet given in Glory much more is the Gospel which is to continue and its Ministration glorious 12. Seeing then that we have such hope we use great plainness of speech 12. Wonder not then that we speak boldly to you when we can shew such Authority 13. And not as Moses which put a vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished 13. We do not as Moses veil our Faces signifying that the Israelites could not well look to the true End and Meaning of their own Law which is Christ to whom by Types it pointed them nor see that it was to be abolished by his better Covenant as it now is We speak freely to you with open Face 14. But their minds were blinded for until this day remaineth the same vail untaken away in the reading of the old testament which vail is done away in Christ 14. But the Minds of the unbelieving Jews were blinded and to this day the Veil remaineth by this their Blindness so that they understand not the End and Design of the Old Testament when they read it Bâ—t it 's taken away by Christ to true Believers 15. But even unto this day when Moses is read the vail is upon their heart 15. Their Unbelief sheweth us that the Veil and Blindness is on them to this day 16. Nevertheless when it shall turn to the Lord the vail shall be taken away 16. But when they shall be converted to Christianity the Veil shall be taken away and they shall understand the Meaning and Tendency of the Law 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty 17. And as the Letter doth but point unto the Spirit without which it doth but kill so it is Christ who is that Spirit which is the Sum and End of the Letter and Types And where the Spirit of the Lord is there is Freedom and Power of Speech as well as Deliverance And therefore we use that Freedom with you 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. 18. And so all true Christians not veiled as the Jews but with open Face in the open Light though yet but as in a Glass behold the Glory of the Lord and by our Spiritual Renovation are changed into the Image of Christ from one Degree of Glory to another by the Spirit of the Lord who will perfect his Work ANNOTATIONS THe fear of favouring Antinomianism hath tempted some to pervert this Chapter about the abolishing of Moses's Law I know of no Man that hath written so much against the Antinomians as I have done nor with so much success in casting down their Libertine Errours in this Land And yet I abhor running into the contrary Extreme And therefore I say that it is evident to any unprejudiced considering Reason that Paul here affirmeth That the very Law written in Stone is abolished and done away To say It is only the Glory of the Burning Mount or of Moses Face that is done away is plainly contrary to Ver. 7 9 10 11 13. I will not tire the Reader with Arguments from so plain Words The Truth is this 1. The Law of Nature is not done away by Christ but made part of his own Law into whose Hands that and all things are given 2. The Ten Commandments except the Preface and a Word or two in the Second Commandment and the Determination of the Seventh Day in the Fourth Commandment are the Common Law of Nature 3. Christ also hath expresly made them his Law
Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children 25. For Hagar signifieth Mount Sinai in Arabia and prefigureth the present State of Jerusalem which is outwardly in bondage to the Romans and inwardly to their Law 26. But Jerusalem which is above is free which is the mother of us all 26. But the Jerusalem above in Heaven of which true Christians on Earth are Heirs and to which they belong by Promise Initiation and relative Union with Christ which is the Mother of us all that are Children of Promise the Gospel and Spirit coming from Heaven and our Inheritance being there is fully freed from all Bondage and so are we all initially in our Gospel-Liberty 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travailest not for the desolate hath moe children than she which hath an husband 27. For it 's written c. The Christian Church which before Christs coming was but in obscure Rudiments and after was but as a Grain of Mustardseed a little Flock shall become Catholick and be incomparably greater than was the Jewish Church Note That whereas many Expositors take Jerusalem which is above or Supernal to mean only the Church on Earth because it is caused by Grace and Revelation from Heaven and tendeth to it they causelesly give away a plain Text which proveth the Immortality of the Soul and its Felicity presently upon our Death As if Jerusalem above were but Jerusalem on Earth caused from above and so was Moses's Law and the old Jerusalem The Heavenly Society containeth the Spirits of the Just made perfect with the innumerable Company of Angels c. Heb. 12. To this we are joined in the Relation of Heirs When it is said That this shall come down with Christ at Judgment it implieth that it was with Christ in Heaven before and he hath promised that where he is there his Servants shall be also Joh. 12.26 And that some Expressions here signifie the Church on Earth is not against this for the Church on Earth is but the lower part of that in Heaven 28. Now we brethren as Isaac was are the children of promise 28. We are Children by Adoption and free Gift and of a freely-given Inheritance 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now 29. As Ishmael persecuted Isaac so now the Jews and Carnal Seed do persecute Christians the Spiritual Seed 30. Nevertheless what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman 30. But as the Scripture saith Cast out c. so the unbelieving Jews that trust to the Works of the Law for Life shall not inherit the saving Privileges of the Christian Church 31. So then brethren we are not children of the bond-woman but of the free 31. So then we that are the Children of Promise saved by Faith are not under the Bondage of the Law but delivered from Sin and Curse by Christ CHAP. V. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage 1. It is not a vain thing which Christ hath purchased for us undervalue not this Freedom and cast it not away but hold it fast and do not causelesly return to the Yoak of Jewish Bondage Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing 3. For I testifie again to every man that is circumcised that he is a debter to do the whole law 2 3. I Paul tell you That if you be crcumcised as these Men tell you must be Acts 15. that is as it binds you to Moses's Law as the Condition of Salvation you renounce the Deliverance purchased by Christ and so he will be no Saviour to you For to be so circumcised is to bind your selves under that whole Law and Covenant of Works Note That as Baptism Physically taken is but Washing and is not Baptism in the Moral sense which is a Sacramental Covenanting with Christ by that Figure just so the Physical Act of Circumcising is not Circumcision in the proper Moral sense but using it as a Covenanting Sign And as Abraham used it as a Seal of the Promise to him as a Believer it is in specie morali another thing from that used by the Carnal Jews as signing another Covenant For they used it as a Covenanting Sign that they would keep Moses's Law as the Condition of Life whereas they ought to have used it as a Seal of the Promise made to Abraham and his Seed and also to bind them sincerely to keep that Law as the Matter of their Obedience trusting to the Promise for Grace and Pardon So that Paul doth not say that the Abassines that are circumcised for other Ends or Timothy or such believing Jews as were circumcised only to win the Jews had no profit by Christ but only such as believed those that taught them Except you be circumcised and keep the Law of Moses you cannot be saved 4. Christ is become of no effect unto you whosoever of you are justified by the law ye are fallen from grace 4. What use is Christ of to you If you trust to your fulfilling the Law for Justification you renounce Justification by Grace and so are fallen from Christianity and the Covenant of Grace 5. For we through the Spirit wait for the hope of righteousness by faith 5. For the Spirit of Christ which is poured out on the Faithful causeth them to wait in hope of that Blessedness of which we are made Heirs by the Righteousness of Faith 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love 6. For in our State of Christianity as Subjects of Christs Kingdom a Man shall not be accepted and justified as circumcised or as uncircumcised though Circumcision as binding him to the Law of Works may undo him But the Qualification necessary to â—alvation is Faith working by Love that is such an effectual Belief of the future Heavenly Blessedness purchased and promised by Christ as causeth us to place our Trust and Hope on Gods Love and Christs Merits and Promise to attain it and in the sense hereof to love God and that Glory above all thiâ— World and our Neighbours sincerely as our selves 7. Ye did run well who did hinder you that ye should not obey the truth 7. You began your Race of Christianity well who hath stopped and perverted you from the Belief and Obedience of the Truth of the Gospel which you then received 8 9. This perswasion cometh not of him that calleth you A little leaven leaveneth the whole lump 8 9. This Judaizing was never taught you by me that first preached to you or by God But a few corrupted Men among
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
they desire a better countrey that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a city 16. But it was a better Countrey which they desired and though the carnal Seed look't but to Canaan the true Believers took Jerusalem but as a Type of the Jerusalem above and chiefly desired a heavenly Countrey and it was specially in relation to Heaven that God condescended to be called The God of Abraham Isaac and Jacob and the God of Israel for it 's there that he will gloriously own and govern them Note 1. The force of Christ's Argument against the Sadduces from God's relation to Abraham c. is here expounded 2. They err that think Believers of old expected not a heavenly felicity Though Moses's Law as it was political to be the Rule of Magistrates Judgment reached not so high yet as subordinate to the Promise or Covenant of Grace it did 17. By faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his only begotten son 18. Of whom it was said That in Isaac shall thy seed be called 17 18. It was by believing and trusting the Promise of God concerning his Seed in Isaac that Abraham when God thereby tryed him offered up even that Son to death to whom the Promise of Multiplication was made and the Nations to be blest in his Seed 19. Accounting that God was able to raise him up even from the Dead from whence also he received him in a figure 19. For he believed that God's Promise must be fulfilled and could not be broken for want of Power no more than for want of Wisdom or Goodness and that he would rather raise him from the dead than break his word And indeed he received him again as it had been from the dead in which he prefigured Christ's Resurrection and ours Note The great difficulty of Abraham's case was how he was bound to take that to be God's Voice which bid him murder the Innocent and so break God's Law of Nature Must not we try the Spirits by the standing Law of God in Nature Ans 1. God is the absolute Lord of all Lives and can do no man wrong And Abraham knew that he could make both Isaac and himself amends yea that he could and would presently raise him to life again 2. And by full evidence and experimental proof he knew that it was God that spake to him But we are supposed to have more cause of doubting where we must try the Spirits We must believe no pretended Revelation against certain foreknown Truth nor yet disbelieve God upon a proud pretence that we know that to be Truth which indeed we know not 20. By faith Isaac blessed Jacob and Esau concerning things to come 20. It was by believing God's Promise of things to come yet unseen that Isaac blessed Jacob and Esau foretelling what God would do with them 21. By faith Jacob when he was a dying blessed both the Sons of Joseph and worshipped leaning upon the top of his staff 21. It was by believing unseen future things that Jacob when he could scarce sit up and was ready to die foretold what God would do with the posterity of Joseph's Sons Note Qu. When Isaac and Jacob both ignorantly preferred the younger before the elder how could that be said to be done by Faith which they understood not Ans. 1. They believed the promised Blessing to both 2. And they believed the inward Inspiration of God which told them This person on whom thou layest thy hands shall have this particular Blessing though they knew not which of them it was by name It was to a determinate individual 22. By faith Joseph when he died made mention of the departing of the children of Israel and gave commandment concerning his bones 22. How could Joseph foretel the Israelites going out of Egypt and give them order to carry his bones with them but by believing unseen future things on the credit of God's Testimony by inward prophetical Inspiration which was his Word to him 23. By faith Moses when he was born was hid three months of his parents because they saw he was a proper child and they were not afraid of the Kings commandment 23. It was by believing some intimation from God partly inward and partly in his personal appearance what Moses should prove as to unseen future things which encouraged his Parents to hide him notwithstanding the murderous commandment of the King 24. By faith Moses when he was come to years refused to be called the Son of Pharaohs daughter 25. Choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt for he had respect unto the recompence of the reward 24 25 26. It was by trusting God's Intimations oâ— unseen future things that Moses being grown up refused the wealth and honour of an Adopted Son of Pharaoh's Daughter preferring affliction among the People of God before the short enjoyment of sinful pleasures yea esteeming such reproach as we Christians now undergo for Christ and as the Believers of the future Kingdom of Christ then suffered to be not only tolerable but greater riches than all the Treasures of Egypt because he had a believing respect to the recompence of Reward to which such sufferings did conduce 27. By faith he forsook Egypt not fearing the wrath of the king for he endured as seeing him who is invisible 27. Why left he Egypt to go into a Foreign Land and Wilderness and after fearlesly faced a wrathful King when he spake from God but because as his Eyes saw the flaming tokens of the presence of God so his Faith was instead of a sight of him that is invisible He believed in an unseen God for unseen future things 28. Through faith he kept the passeover and the sprinkling of blood lest he that destroyed the first-born should touch them 28. Why kept he the Passover and sprinkled the door-posts with blood but because he believed God for unseen future things even that the destroying Angel should spare such houses 29. By faith they passed through the red sea as by dry land which the Egyptians assaying to do were drowned 28. How durst they have ventured into and through the Red Sea but that they believed God that he would there deliver them by that Miracle when the Egyptians were drowned who went not in by Faith but by Presumption Note It is a great Controversie among Expositors whether the Israelites passed quite through the Sea to the other side or rather went in and came out as in a semicircular course on the same side because their Journeys are after said to be on the same side where they entred and so they think it was but to draw in the Egyptians 30. By faith the walls of Jericho fell down after they were compassed about seven
to lay down your lives rather than wilfully to sin 5. And ye have forgotten the exhortation which speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him 5. Have ye forgotten the Lord's gentle words as of a Father to his Children My Son c. Prov. 3.11 6. For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth 7. If ye endure chastening God dealeth with you as with sons for what son is he whom the Father chasteneth not 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not sons 6 7 8. Note 1. Chastisement is one sort of punishment distinguished from destructive punishment in that it is not only for a warning to others but also for the amendment of the Offender No man correcteth another but for a fault and that maketh it punishment 2. It is not any derogation from the perfection of Christâ—s Satisfaction that we are punished for he never intended to make us lawless or that our sins should not be punished at all His Law of Grace hath penalties annexed A Father hath fatherly justice and punishment for his Children and Christ is not a King without such Justice 3. Even the Sufferings of Martyrs are of a mixt naâ—ure partly for sin even Adam's and their own God not on Earth taking off all the first curse but making a Medicine of it for good and partly for the tryal and reward of Faith 4. Pardon of sin is not perfect in this life else no chastising penalty would remain 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live 9. We reverently submitted to the Correction of our Parents whose Authority was less and they were liable to do it amiss And shall we not much more submit to God who is the Infinite Spirit and Father of Spirits as well as of our flesh and is of infallible Wisdom and never doth amiss and will fit our Spirits by suffering for a better Life 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness 10. For they chastened us as fallible and passionate men as they thought good though sometimes in causeless anger but God doth all in Wisdom and Mercy for our good to make us more holy which is to be more happy as liker to himself 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby 11. Indeed Suffering as such is grievous as a hurt to Nature and a Fruit of Sin to be chastised It is not to be expected that Pain should be pleasant but it is the Fruit of it which is good which is Peaceable Rigâ—teousness making us more righteous and holy which is Peace to the Soul as Health is to the Body This is the Fruit when we have been tryed and exercised by it 12. Wherefore lift up the hands which hang down and the feeble knees 13. And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed 12 13. Therefore seeing Nature is weak and young unsettled Christians are apt to discouragement and fear and fainting labour to strengthen and encourage your selves and one anotheâ— and avoid tempting Seducers and keep under the â—elps in publick and private which God hath appointed for you and avoid all Scandals which may turn the Weak out of the way who already go but lamely in it but rather labour to heal such weakness 14. Follow peace with all men and holiness without which no man shall see the Lord. 14. Let Peace with all men as much as in you lyeth be not only your desire but your study care and diligent pursuit and holiness and purity of heart and life without which none are capable of the blessed sight of God's pleased Face either here by faith or hereafter in glorious fruition Mat. 5.8 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled 15. Make it your diligent care that none of you fail of sound believing obeying and enjoying that Grace which is offered you by Christ in the Gospel and you have professed to accept lest any ill and dangerous Doctrine or fleshly Lust or Practice spring up among you and cast you into trouble and danger and the Churches be defiled by them while the Weak and Unstedfast are carried away and catch the Infection 16. Lest there be any fornicator or profane person as Esau who for one morsel of meat sold his birthright 16. Lest Seducers and fleshly Lust draw any to Fornication or any be so prophane and set so light by Christ and Grace and Glory as to lose them all for the base things of the World and to prefer Wealth and sensual delights before them Like Esau that set so light by his Birthright as to sell it for one Dish of Meat Note What a base price all ungodly men do set on Christ and their own Salvation What hath the Fornicator the Drunkard the Glutton the Worldling the Ambitious Proud and Oppressors for all but the base portion of a Beast 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears 17. For the Text tells you that after when he would fain have had that Blessing of Primogeniture which he sold and sought it of Isaac with tears Isaac rejected him and would not retract what he had said of Jacob. Note This intimateth a warning of the danger of the contempt of Grace lest God withdraw the Offers or leave men to the power of Temptation as deserted But 1. It determineth not any thing about the damnation of Esau 2. Nor that he truly repented of his sin against God but only of his loss of the priviledge of the elder Brother and yet could not be forgiven but that this loss could not be recalled 3. Nor that any one that truly repenteth and is converted shall not be forgiven For the contrary is a great part of the Doctrine of the Gospel 18. For ye are not come into the mount that might be touched and that burned with fire nor unto blackness and darkness and tempest 19. And the sound of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more 18 19. For ye are not in the Infant and Wilderness-state of Israel when they must hear from God out of a Mountain on Earth which was touchable but must not be touched and which terrified them with
with holy Resolution and soberly watch and keep up your Hope until the end for that glorious effect of Redemption and Grace which you shall see and enjoy at the day of Christ's glorious appearing which will answer all your Hopes 14. As obedient children not fashioning your selves according to the former lusts in your ignorance 14. And as obedient Children of God to whom you are reconciled no more living as you did in the time of your ignorance in fleshly lusts and worldly vice 15. But as he which hath called you is holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy 15 16. And as Children must be like their Father and they must please God who will be saved by him therefore as he that hath called you is a holy God and Saviour be ye a holy People for so God requireth Be holy for I am holy 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear 17. And if you call God your Father and call on him who without respect of persons for any worldly difference judgeth all men according to their works let the thoughts of his Holiness and future Judgment cause you to pass the time that you as Sojourners wait for Christ's coming in holy cautelous obedient fear 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers 19. But with the precious blood of Christ as of a Lamb without blemish and without spot 18 19. For the preciousness of the price which redeemed us tells us the great worth of our Salvation from sin and misery which was not with silver and gold or any corruptible price but it was with the precious blood of Christ the spotless Lamb of God that ye were redeemed from the vain Ceremonies and Traditions which you were bred up in and from your sinful conversation 20. Who verily was fore ordained before the foundation of the world but was manifest in these last times for you 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God 20 21. Whom God had sore-ordained to this blessed Office before the foundation of the World but though oft prophesied of was not incarnate and manifest in the flesh till these last times even for you that live since his coming who are not by him drawn as we are falsly accused from the true and only God but by him are taught the true knowledge of God and to believe that God to be God indeed wise good and almighty who raised Christ from the dead and gave him glory and so that your Faith and Hope might be ultimately in God alone by Christ's Mediation 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently 22. And as you have purified your Souls from former Errour and Sin by obeying the Gospel by the work of God's Spirit unto unfeigned love of Christian Brethren be sure to keep up that Love and with a pure heart and deep affection to love each other 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 23. Seeing you are not only Brethren by corruptible generation and relation but of incorruptible seed by the Word of God who liveth and abideth for ever and so must your incorruptible love to each other which is part of your incorruptible nature 24. For all flesh is as grass and all the glory of man as the flower of grass the grass withereth and the flower thereof falleth away 25. But the word of the Lord endureth for ever And this is the word which by the gospel is preached unto you 24 25. For all flesh and all its glory is a fading dying thing like the grass and flower But God's Word is everlasting Truth as Christ the Author is and is our Guide to an Everlasting Life And this true Word is it which we preach to you by the Gospel and bespeaketh endless constancy in your holy love and obedience CHAP. II. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies and all evil-speakings 2. As new born babes desire the sincere milk of the word that ye may grow thereby 1 2. Lay aside therefore and renounce all naughtiness and all deceit and hypocrisy or counterfeiting and all envy and all speaking evil of others And as new born babes desire and seek and drink in the rational Milk or intellectual without fraud and mixture that you may grow up to Salvation by it which the mixture of heresie or hypocrisie would vitiate and invectives against others would but turn it against your selves 3. If so be ye have tasted that the Lord is gracious 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious 5. Ye also as lively stones are built up a spiritual house and holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ 3 4.5 And if you are Christians indeed and have had a Spiritual relish of the love of God in Christ you must suppose his Church to be like an House in which every stone is a living man and Christ is the chief Foundation stone as the Lord of Life on whom all the building is erected rejected indeed by the Jewish and Heathen Rulers but chosen of God to this blessed Office and more Precious than any Pearl and so coming to him the Foundation as so many living stones your selves you being cemented to him and to one another are made one Spiritual House of God yea as a Temple in which you are all Priests to offer Daily Sacrifice to God which he will accept through the Intercession of the great High Priest Jesus Christ For your Prayer and Praise may be thus accepted Think thus of Gods House and you may be for sweeping and repairing it but you will never be for dividing dismembring or separating from it 6. Wherefore it is contained in the scripture Behold I lay in Sion a chief corner-stone elect precious and he that believeth on him shall not be confounded 6. This the Scripture foretold saying I lay in Sion c. That is I set over the Church a Saviour and a King on whom the Church shall be sounded And none shall be put to shame by the frustration of their Faith Hope and Obedience who put their trust in him 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner 8. And a stone of stumbling and a rock of offence even to
threatned revenge when he suffered by them but prayed for the pardonable and committed all to God the righteous Judge 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes ye were healed 24. And never think much to imitate the Patience of your Lord considering what he did therein for us For it was the punishment of our sins which as a Sacrifice he bare in his suffering body on the Cross that we being dead to sin as he died for sin might live to righteousness as he revived and rose And he that healed you by his own stripes will not let you be finally losers by any stripes which you endure in obedience to him 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls 25. For in your state of ignorance and unbelief you were like wandring lost Sheep but now you are converted and come home to the true Shepherd and Bishop of your Souls who keepeth you and will feed save you CHAP. III. 1. LIkewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be won by the conversation of the wives 1. And though Wives be not Servants yet a loving subjection and obedience to their Husbands is their duty so that if their Husbands be unbelievers and are not converted by Ministers preaching yet the conversation of their Wives may be such as may convince them of the goodness of Religion and may win them to a liking of the Word till by it they are fully converted Note This winning conversation of Wives is their excelling all other sorts of Women in love prudence meekness patience humility diligence in educating Children in holiness c. 2. While they behold your chast conversation coupled with fear 2. While they see your pure and chast conversation joyned with the true fear of God or reverence to them 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold and of putting on of apparel 3. And do not inordinately mind that sort of adorning which consisteth in following the fashions of proud vain or lascivious persons such as plaiting or knotting the Hair and wearing Ornaments of Gold to make you seem rich or extraordinarily comely and costliness neatness or curiosity of Apparel Note That the thing forbidden is the signifying of a vain proud procacious tempting mind and the imitation of such vain persons And that the Rule to be observed in Apparel by the rich is to chuse 1. That which is best for bodily health as warm and suitable 2. Least hindering and most useful for labour and business 3. Decent without curiosity or too much costliness 4. Not scandalous either imitating those above our rank or humorously and sordidly singular but imiting the gravest of our own age and rank 5. But the command of a Husband though he should be mistaken may oblige a Wife or Child to somewhat differing from their own inclination or judgment 6. And young persons desiring Marriage may go further adorning than graver Women so they deceive none thereby 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 4. But labour to excel in that which is the truest and preciousest ornament which is the New Creature of a right frame of heart which is not like beauty or apparel or gold a corruptible thing and specially a humble meek and quiet spirit void of pride and passion and of an unquiet mind that troubleth it self and those that are about such that is hardly pleased nor can live pleasingly to others but keep themselves and their Families in discontent and uncomfortable trouble God is the Judge of our amiableness whom you must specially please And he highly valueth this meek and quiet spirit 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands 5. This was the chief adorning of those holy Women whose praises you read of in the Scripture who trusted in God being in reverent and loving subjection to their Husbands 6. Even as Sara obeyed Abraham calling him lord whose daughters ye are as long as ye do well and are not afraid with any amazement 6. And thus Sarah the believing Wife of Abraham the Father of the Faithful obeyed and reverenced her Husband and spake of him as her superiour and you will be the Daughters and Successors of her Faith and Blessing as long as you do well and are obedient to God and your Husbands and give not way to those vexatious causeless fears which your Sex is much liable to and which signifie too little trust in God especially when they would fright you from your duty 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred 7. And you Husbands must dwell with them as beseemeth those that should teach and guide them and therefore should excel them in knowledge and help to edifie them and because their parts are supposed to be lower than yours do not contemn them for it but contribute your Authority and Wisdom to maintain their honour and keep them from being contemned by Children or Servants as being so nearly united that you should live together as joynt Heirs of all the mercies of God for this life and a better that so in this concord you may daily pray together as with one mind and mouth and that discord and discontent unfit you not for such united prayers 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous 9. Not rendering evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing 8. Yea let all Christians be of one mind and live in concord not exagitating but compassionating each others infirmities and sufferings loving as Christian Brethren ought pitiful to those that need you and humble and courteous to all not hurting those that hurt you nor railing at those that rail at you as if you might lawfully revenge evil with evil but contrarily bless those and give them good words who give you evil ones For Christ by his Word Example and Mercys hath called and obliged you to this that you may be blest of God 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it 10 11. For as it is said Psal 34. He that will love life
him so far as he is lovely 4. But Rulers may be obliged to put to death some sinners but that must be more for love to Justice and the Common-wealth than hatred to the man though yet as he is bad some hatred is due to him 10. He that loveth his brother abideth in the light and there is none occasion of stumbling in him 11. But he that hateth his brother is in darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes 10 11. He that truly loveth his Brother as himself doth shew that he is indeed a knowing and true Christian And he will be free from the scandâ—lous mischiefs of Persecution Oppression and other Injuriousness which want of true Love doth cause in others But he that hateth abuseth persecuteth hurteth or destroyeth his Brother is but a dark self-deceiving Pretender to Christian Faith and Wisdom and knoweth not what he doth himself when he exerciseth his Wit or Power against his Brother for he is blind in sin 12. I write unto you little children because your sins are forgiven you for his Name 's sake 13. I write unto you fathers because ye have known him that is from the beginning I write unto you young men because you have overcome the wicked one 12 13. And this Command of Love and Obedience is such as all sorts of you must receive I urge it on you that are Children in Christ because being washed lately in Baptism and the Blood of Christ from your sins you should love much because much is forgiven you I urge it on you ancient Christians because you have long been taught to know this Commandment and to know the Love of God in Christ which doth enforce it I urge it on you that are strong Christians because you have conquered the Devil who is the Wicked One and the grand Enemy of Love 13 14. I write unto you little children because ye have known the Father I have written unto you fathers because ye have known him that is from the beginning I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one 13 14. Again I say that you may not neglect it I urge this Commandment of Love and Obedience on all sorts among you On young Christians because to know God as he is Love and a Father to us is your chief Principle of Faith On you ancient Christians because it is your old Religion On you strong Christians because you that have most Strength and Victory over Satan must have most of this Grace of Love and Obedience 15. Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him 15. And I must accordingly warn you against the Love that is contrary to this Divine Christian Love which is the carnal inordinate Love of this World and Worldly Interest and Things Avoid this with all possible care for in that measure that you thus love the World you are so far destitute of the Love of God else it would prevail against it 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world 16. For All that is the Bait of Sensuality in the World whether it be the pleasures of Appetite Lust and other Senses or the pleasing of a covetous lustful or vain Imagination by the Eyes or Preferment Dominion pompous Living and Pride of Life are none of them the way to Communion with God and Salvation but are the Worldly Interest and Temptation of the Flesh which turn men's hearts to the World from God 17. And the world passeth away and the lust thereof but he that doth the will of God abideth for ever 17. And the World and all its Pomp Plenty and Pleasure and the Fleshly Lusts that are pleased by it are hastily passing away while they seem enjoyed But the reward and the pleasure of those that do the will of God will have no end 18. Little children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time 18. I yet speak to you as Children liable to Deceit It is now the latter part of the Age of the World And as you have heard that Antichrist shall come so even now there are many false Teachers risen up who in several sorts and measures are Adversaries to Christ which shews us that indeed it is already the beginning of the last Age. Note Of the Controversie about Antichrist see the Notes on 2 Thes 2. there are four Opinions very commonly pleaded for and others by some few I. Most of the old Doctors and Christians that have left us their Thoughts took Antichrist to be a false pretending Christ that should rise up towards the end of the World little dreaming that the Pope was he much less that all the visible Christian Church was then in its most flourishing state Idolatrous and Antichristian as some hold By which it appeareth that it is a Point that Godly Men may be ignorant of for few now but the Papists are of this Opinion II. Others think that Mahomet is the great Antichrist as being that open Enemy of Christianity who by pretending hatred to Idolatry hath set up himself and won more of the World than all the Christian part of the Earth by far III. Most Protestants hold that the Pope is the Antichrist but they greatly disagree of the time when he began to be so Some say at the Churches Deliverance by Constantine which was three hundred and four years after the Birth of Christ Some say About Anno 604. when Phocas named Pope Boniface the Third Universal Bishop in the Empire And thence riseth a Doubt whether the same Claim made not John of Constantinople Antichrist before and so there â—e not two Antichrists And whether the like Ambition made not Cyril Theophilâ—s and other Patriarchs of Alexandria and divers other Bishops to be so many Antichrists Some say He began about Hildebrand's time when the Claim of Universal Head and Vice-Christ over all the World began with Power over Princes which was above a thousand Years after Christ And some few say He began about Innocent the Third when the General Council of the Lateran owned that Power with Transubstantiation and the Murder of Reformers as Hereticks The Reasons for the Opinion that the Pope is the Antichrist you may find in many Volumes and particularly Bishop G. Downame's IV. Others think that Antichrist was a false Christ who was to appear in the days of some of the Apostles or that Generation to seduce the Jews into Rebellion against the Romans to their destruction And they are very confident that John here meant no other than Christ himself meant in
or only such as Ebion Cerinthus and others that denyed somewhat of Christ's Being his Manhood or his Godhead or his real Suffering Or those that were for Moses's Law and held that Christ may be denyed with the Tongue in case of danger so that the heart deny him not pretending that God will have Mercy to our selves and not Sacrifice 24. Let that therefore abide in you which ye have heard from the beginning if that which ye have heard from the beginning shall remain in you ye also shall continue in the Son and in the Father 24. Hold fast the Doctrine which at the first ye received from us and turn not after Novelties and this will preserve you against Seduction and continue you in the Faith Relation and Love of the Son and Father 25. And this is the promise that he hath promised us even eternal life 25. And if you live by â—aith upon his Promises he will give you Eternal Life which he hath promised whatever you suffer or forsake here in the way 26. These things have I written unto you concerning them that seduce you 26. It is the seducing Hereticks who occasion my writing these Warnings to you 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him 27. But I hope I need no other Argument to confirm you in the Christian Faith against Seducers than that the Spirit of Christ which is his Witness Agent and Advocate hath through his Apostles Preaching and Imposition of Hands been given to you and among you His Miracles have sealed his Truth before your eyes and his illuminating and sanctifying Grace hath been given you if you be true Believers And I hope you will not deny the Holy Ghost As he is thus the Infallible Objective Evidence of Christ's Truth so is he in you an Efficient Illuminating Teacher and ready within you to plead Christ's Cause and teach you all necessary Truth Therefore you need not any man's Testimony and Teaching as those do that have no other but must take the Word of Man alone Use Christ's Ministers but in due Subordination to the Spirit and quench it not and he will keep you 28. And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming 28. Therefore Children waver not but fixedly abide in Christ and true Christianity that when he shal appear in Judgment we may see and meet him with joyful confidence and not with shame unto Condemnation as Apostates will Note 'T is wonder that he that expounds all this of Christ's coming to destroy Jerusalem by the Romans his Enemies should think that all the Christians to whom the Apostles wrote should then meet Christ or be so much comforted therein when most were like to die first and few living to be much the better for it And Christian Compassion would fill them with Grief as Paul had Rom. 9. and 11. and not make them like men of utter malice to take it for so great joy to have the Jews so murdered when Christ wept over them that foretold it and when the Romans were far more to persecute the Church near three hundred Years And this Exposition leaveth all the Christian World since to this day little more use of the abundance of Motives and Comforts of the New Testament than of the fulfilled Prophecies of the Old Do not Christ's and the Apostles words nearly concern us Or should the Church be moved to Constancy Patience and Comfort chiefly sixteen hundred Years after because a Million of Jews were killed then 29. If ye know that he is righteous ye know that every one that doth righteousness is born of him 29. And as ye believe that Christs is just and a Lover of Righteousness so all that sincerely live a righteous Life towards God and Man are new born by his Sanctifying Spirit to his Image and shall surely be received and owned by him CHAP. III. 1. BEhold what manner of love the Father hath bestowed upon us that we should be called the sons of God therefore the world knoweth us not because it knew him not 1. Let us therefore instead of forsaking Christ admire the wondrous Love of God to us that hath in Christ adopted us to be his Sons Indeed our Dignity is unknown to the unbelieving World for they knew not Christ to be the Son of God and how then should they know us 2. Beloved now are we the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is 2. And it is no wonder if our Condition be unknown to the unbelieving World for though we are already the Sons of God and have Right by Promise to future Glory our future Glory is yet unseen and what we shall be doth not appear to the World or to our own sight But we know by faith that when Christ appeareth we that are his Members shall in our several measures be made like our glorified Head in the Perfection both of Soul and Body and place and state of Blessedness For he hath promised that we shall be with him and therefore shall see him as he is and therefore be made capable of such a sight and glorious Communion 3. And every man that hath this hope in him purifieth himself even as he is pure 3. And knowing that without Holiness none can see God and that it is the Pure in heart that have the Promise of seeing him therefore all that have a true effectual Hope of seeing him will make it their chief care to purifie themselves that such Likeness to Christ may render them capable of such a blessed sight 4. Whosoever committeth sin transgresseth also the law for sin is the transgression of the law 5. And ye know that he was manifested to take away our sins and in him is no sin 4 5. For to sin is to transgress and break God's Law for that is the definition of Sin And ye know that Christ came in the Flesh to be a Sacrifice for Sin and to take it away and destroy it and never sinned himself and all this that he might vindicate God's Law and Holiness 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him 6. So far as any man is in him and is taught and ruled by him so far is he freed from all sin and all his true Members are delivered from the predominant love and practice of all known sin and are willing to know all that they may avoid it And he that would not know it and when he doth know it doth not hate it more than love it and so far forsake it as to conquer
Schismaticks Fanaticks Puritans Rebels against the Pope or Church that they may justifie their hating murdering imprisoning silencing and ruining them As the Scribes were loth to know who was their Neighbour so are these loth to know who is a Brother But God will know his Children though men call them by reproachful names Alas for the murderous Generation that preach write and strive to destroy the Upright and say they killed them or ruined them in Love that is they hated them in Love Woe to them when God shall judge them 3. Every degree of unjust Hurt or Hatred is a Breach of the Sixth Commandment But the meaning is not every degree or mistaking wrong is as bad as actual Murder or as sure a sign of Death Alas how few else would live 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren 16. As God hath manifested his Love to us by laying down for us the Life of our Redeemer so if we be God's Children we must learn of him as to love our Enemies so if God should call us to it as needful to better ends than our lives to lay down our lives for Christian Brethren 17. But whoso hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 17. And if Love must make us die for others surely those have no true Love to God and to the Brethren as God requireth who cannot lay down part of their abundance perhaps superfluity for them but while they are well able yet cannot find in their hearts to relieve them but shut up the bowels of their compassion from them Note O the dreadful account that many of the Rich must give that feast all the year while their poor Neighbours hunger and spend forty times more in needless house-keeping as they call their Luxury than on the Poor 18. My little children let us not love in word neither in tongue but in deed and in truth 18. Let not your Love be hypocritical which will bring forth no better fruit than good wishes and fair words but shew the truth of it by your cost and real helps 19. And hereby we know that we are of the truth and shall assure our hearts before him 19. It is by such efficacy and real fruit that we must know that we are true Christians and not Hypocrites and must have assurance that our hearts are true to God 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have we confidence towards God 20 21. For if our Consciences tell us that our Love is barren and fruitless and so condemn us of Hypocrisie God is greater and more acquainted with our Hypocrisie than our Consciences But if our Conscience truly witness the sincerity of our Love by the fruits of it then this assurance of our Sincerity giveth us boldness towards God 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight 22. And if we do God's Will sincerely in obeying his Commands and the things that please him he will hear our Prayers and grant our just desires and give us that which is good for us whereas if we love iniquity and live therein God will not hear our Prayers Note They that deny that holy sincere Obedience is any condition of God's hearing our Prayers because Faith hath the promise contradict the scope of Scripture 23. And this is his commandment that we should believe on the Name of his Son Jesus Christ and love one another as he gave us commandment 23. And the sum of all this acceptable duty is but this To believe truly in Jesus Christ our Redeemer our Teacher King and Intercessor and to obey his great Command of Loving one another with all such God is pleased and heareth them 24. And he that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us 24. And if we keep Christ's Commands of fruitful Love in Faith there is a near Communion between Christ and us we dwell in Christ as his Members and he dwelleth in us and his dwelling in us is by the Spirit of Love and Holiness the Seal of his Promise which he hath given us He that keepeth Christ's Commandments specially of Love hath his Spirit And Christ dwells where his Spirit dwells CHAP. IV. 1. BEloved believe not every spirit but try the spirits whether they are of God because many false prophets are gone out into the world 1. There be many false Teachers who pretend to Revelation as Prophets who teach you the Doctrines of Sensuality Worldliness and Malice contrary to the Doctrine of Holiness and Love which I have taught you Therefore believe not that every man speaketh by God's Spirit who pretendeth to it nor that every strong suggestion in your selves is from God's Spirit which seemeth such before you try it But try all pretences of the Spirit whether they come indeed from the Spirit of God or rather from Satan or mens own imagination corrupted by pride Qu. How shall we justly try Spirits or spiritual pretences Ans By somewhat that is more easily known and no otherwise And that is two things 1. The common certain notices of the Light and Law of Nature 2. By the Infallible words of the Spirit in Christ and his Apostles and Prophets For both these are the sure Word of God who doth not contradict himself Our gifts of the Spirit are lower than the Apostles and must be tryed by theirs which were given them to record a Rule for us 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world 2 3. By this you shall know whether these Pretenders speak from the Spirit of God For the Spirit of God is the Spirit of Christ sent by him to be his Advocate and plead his Cause and do his Work in the World and therefore beareth witness of him If therefore these Teachers truly and openly in the face of danger do own profess and preach Christ Jesus as the Incarnate Word and Son of God sent from Heaven to redeem teach rule and save us this Doctrine is of the Spirit of God But if they deny the Godhead or Manhood of Christ or that he is indeed the true Incarnate Saviour Prophet Priest and King or will not own him in hazards or sufferings but deny him to save the flesh and teach men so to do
this Doctrine and Spirit is not of God But this is the Spirit of Antichrist which you have been foretold should come and is already in the World Note By the Spirit of Antichrist is not here meant the Spirit sent by Antichrist but the same Doctrine that Antichrist will vend and therefore from the sâ—me Spirit that acteth Antichrist which is a Spirit of opposition to Christ And in those times Ebion Cerinthus and many other Hereticks did some deny Christ's Manhood some his Godhead some his Death and some his Resurrection and each part of his Office was denyed That among all there Simon Magus only should be the Antichrist I see no reason to believe of which more before and after 4. Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world 4. But your Faith in Christ is of the Spirit of God who dwelleth and worketh in you and you have overcome the worldly seducing Spirit its Doctrines Baits and Temptations for God's Spirit which is in you is more powerful than the Spirit which deludeth the World 5. They are of the world therefore speak they of the world and the world heareth them 5. These Seducers are men of a worldly interest and mind and therefore they preach a wordly Doctrine fitted to a worldly Interest and Ear and therefore worldly men believe them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the spirit of truth and the spirit of errour 6. We are of God and can prove our Mission by his attestation to our Doctrine as being from God And therefore all that truly know God will receive and own our Doctrine as God's and us as his Apostles but he that is not of God having not the same Spirit receiveth not the same holy Doctrine nor us Thus differ the Spirit of God and of Errour 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God 8. He that loveth not knoweth not God for God is love 7 8. And as true Faith in Christ and open confessing him is one sign so true Christian LOVE is another to know that our Doctrine and Spirit is of God Therefore be sure that you unfeignedly love one another Most certainly LOVE is of God common Love is his common gift and holy Love is his special grace and every one that Loveth Saints as Saints as well as Men as Men sincerely for the Love of God and goodness in them is so far like God who as the God of Nature loveth Nature and as the God of Grace loveth Holiness and therefore is a regenerate Child of God and hath true Faith and Knowledge of God or else he could not love him in his Saints And whatever they pretend they have no true effectual Love of the most Holy God or of his Will who love not his Holiness in his Children and are not dear to one another For LOVE is not a meer quality in God but his very Essence GOD IS LOVE Note I know no sentence more worthy to be written in Letters of Gold or rather written on all our hearts But the other two prime Attributes written in this Epistle must be conjoyned GOD is LIFE LIGHT and LOVE And LOVE is complacency and includeth Infinite JOY or PLEASURE 9. In this was manifested the love of God towards us because that God lent his onely begotten Son into the world that we might live through him 9. And God's Essential LOVE doth tend to communication he is good and doth good He loveth us not with a barren Love as Hypocrites do but he chose this most woderful glorifying way of publick manifesting his Love to us even by sending his Son into the World that we might live through him 10. Herein is love not that we loved God but that he loved us and sent his Son to be the Propitiation for our sins 10. And the Glory of God's Love to us is not only that he consequently loved us for loving him but that he antecedently loved us that we might love him and while we were in sin and enmity freely sâ—nâ— his Son to be the Propitiation for our sins 11. Beloved if God so loved us we ought also to love one another 11. And Gods great works and glorious manifestations of himself to us are purposely to be as the Seal to the Wax to make us like him in our degree And he therefore chose this astonishing way of revealing his LOVE to us that by it we might be brought to love him and one another for him 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us 12. It is God himself that his Love â—bligâ—th us to LOVE But as we see him but in the Glass or Image of his Nature and Holiness in Man so we must Love him 〈◊〉 we see him here even in the Natuâ—e and Holiness of Man And if â—e thus holily love one another as Godâ—â— Image God by his Spirit dwelleth in us for it is his Spirit of Love that maketh us thus Love And his Love to us attaineth its end which was to make us like him in Love O that Christians would study this well 13. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 13. By this sure evidence we know that God and we do as it were dwell in each other and have blessed communion because he hath given us this Spirit of holy Love 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world 14. And we are the Preachers of Faith and Love as we have seen so we testifie that God the Father glorified his Love by sending his Son to be the Saviour of the sinful World 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God 15. It cannot be that any man can soundly believe such astonishing Love that God was manifested in flesh or that the Father sent his Son into flesh by his Doctrine Example Suffering Merits Resurrection and Intercession to save us and shall confess this whatever suffering it cost him but that man must needs be possessed by God's Spirit of holy Love and so God dwelleth in that man by his Spirit and that man in God as the great Object of his Faith and Love For with the heart man believeth to righteousness and with the mouth confession is made to salvation Rom. 10. 16. And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him 16. And knowing and by Faith believing the Love that God hath to us and hath declared in Christ we again conclude that GOD IS LOVE and he that
into some sins that are to be punished with Bodily Death or â—hame Magistrates must put to death Murderers and other capital Offenders and when Magistrates do it not God will oft times do it without them himself as he did on Ananias and Sapphira and others In this case if one be to be executed by Justice or be under God's Justice that will put him to death you may pray for his Soul but you must not pray for his Life though he repent because it is against God's Law and the common Good And if you should pray for the Recovery of such a man in Sickness God hath not promised you to recover him No nor any of his own Children when their dying time is come 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not 18. We know that all that are born of God hate sin and overcome it in the course of their lives and live in no reigning sin which is predominant but only hated infirmities which consist with sincere predominant Faith Obedience and Repentance nor have any sin at all so far as they have the Divine Nature but they watchfully keep themselves from the prevalence of Satan's snares 19. And we know that we are of God and the whole world lieth in wickedness 19. And though Christ's Flocks here be less than the World we see by experience that we are of God guided by his Spirit obeying his Laws pleasing his Will living to him and hoping for his Glory and that the unconverted World is wholly set on wickedness and mischief so notorious is the difference between the faithful and the ungodly World which foretells the future difference 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life 20. In a word by all aforesaid we are certain of the truth of our Religion We are sure that the Son of God is come and Christ is he and by his Doctrine and Spirit hath enlightned us to know the true and only God and his Will and we are by faith and the Spirit planted into him who is the Truth even into Jesus Christ So that we are sure it is the true God that we believe and serve and the Gift and Title to Eternal Life that by Christ we do receive 21. Little children keep your selves from idols Amen 21. I speak to you in love as if you were my own Children but with care of you as to your weakness and what temptations the Idolatrous World assaults you with As Christ hath called you out of the World from Idolatry which you have renounced as you love God and your Saviour and your Souls hold close to Christ and return not to Idols nor partake of their Sacrifices nor seem to own them by Idolatrous Communion Amen The Second Epistle of JOHN the Apostle 't is most commonly thought but not certain 1. THe elder unto the elect lady and her children whom I love in the truth and not I only but also all they that have known the truth 2. For the truth's sake which dwelleth in us and shall be with us for ever 1 2. Note It seems this was some choice Woman that was a great support and helper to the Christians and eminent in Piety and stedfastness in the Faith Though some few groundlesly think that it was some Church that he calleth Lady 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love 3. Grace Mercy and Peace from God the Father and Christ the Son are the true unvaluable Blessings I wish you to confirm you in the two great parts of Religion Truth and Love 4. I rejoyced greatly that I found of thy children walking in truth as we have received a commandment from the Father 4. I greatly rejoyced that I found thy Children both holding fast the Christian Truth and living in the practice of it as the Father commanded us to preach and do 5. And now I beseech thee lady not as though I wrote a new commandment unto thee but that which we had from the beginning that we love one another 5. The sum of my writing to thee is not any Novelty but the old great Law of Christ Be sure that we keep up true Christian Love which Satan is an Enemy to 6. And this is love that we walk after his commandments This is the commandment that as ye have heard from the beginning ye should walk in it 6. And the Love in which we all must live is our Union and Concord in keeping his Commandments even the same Gospel which from the beginning was committed to us For both new and false Doctrines and a sinful life do break the Union and Peace of Christians 7. For many deceivers are entred into the world who confess not that Jesus Christ is come in the flesh This is deceiver and an antichrist 7 For there are many Hereticks now come to that deceiving pass that they deny Christ himself either his Godhead or Manhood or Office or Work yea his Incarnation as if his Body were but a Fantasm These are Deceivers and Antichrists 8. Look to your selves that we lose not those things which we have wrought but that we receive a full reward 8. Look to your selves with watchful care that no temptation draw you to back-slâ—de and you lose all your former belief and labour nor we our ministerial labour on you but hold on that you and we may attain that full Reward that we seek 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ he hath both the Father and the Son 9. As it was by the Doctrine of Christ that you were brought into your blessed Knowledge and Relation to the Father and the Son so if you fall from that Doctrine you will fall from God himself to whom by Christ you are reconciled But if you abide in Christ's Doctrine you will continue your Relation to the Father and the Son 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed 11. For he that biddeth him God speed is partaker of his evil deeds 10 11. As for those Hereticks and Apostates that deny the Gospel or any Essential Part of Christianity shew them no encouraging Countenance Familiarity or Communion otherwise you will be guilty as Partners in their sin 12. Having many things to write unto you I would not write with paper and ink but I trust to come unto you and speak face to face that our joy may be full 13. The children of thy elect sister greet thee Amen 12 13. Note 1. Presence maketh
of the Capitol at Rome the Head-Temple of Idols either in Vitellius's Stirs when after Vespasian rebuilt it or in Titus's Reign when being burnt by Lightning Domitian rebuilt it But it seemeth unlikely that all this should be spoken of so small a matter as a Temple Others expound it of the sacking and taking of Rome five times in forty two Years by the Goths and Vandals and the Recovery by Justinian and Belisarius and Naâ—ses The most learned Protestants say the deadly Wound of the Beast was the Overthrow of the Heathen Roman Religion and Power but what the Healing was is the doubt Julian's Cure was too short to be meant Most think that the very erecting of the Papacy is meant as restoring Devilism or Idolatry under the Christian name Other Protestants think that the many Schisms in the Papacy was the deadly Wound and that it was healed by the Councils of Constance and Basil And others think that the Reformation gave the Pope the Wound and that the Revolt to Popery in France by Hen. IV. in England by Queen Mary in Germany by the Overthrow of the Palsgrave c. was the healing of it To wander after him is to follow him in blind Devotion 4. And they worshipped the dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him 4. That is say some They worship the Devil under the name of Heathen Gods for making their Empire so great and repairing the Wound of their Religion Say others They honoured and served the Papacy and him that erected it thinking it had been God when it was the Devil admiring the Sanctity and Power of the Papacy 5. And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue forty and two months 5. This the Ancients expound of an Antichrist not yet come And others of Domitian And others of the Pope 6. And he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwell in heaven 6. Say some He blasphemed the true God and Christ directly that is Domitian persecuting Christians Say others 'T is the Papal Blasphemy by Transubstantiation Image-worship arrogating God's Prerogatives persecuting them that obey his Word c. 7. And it was given unto him to make war with the saints and to overcome them and power was given him over all kindreds and tongues and nations 7. Those that take the first Beast to be Mahomet himself with his Arabian Saracen Powers and the second to be the Turkish Mahometans do easily tell when and how the Saints were overcome and Nations subjected to him But several Objections lie against this and so there do against those that apply it to Domitian And why it may not more plausibly be applyed to some following Persecutors especially Dioclesian I see not yet But that it is meant of the Papal Tyranny is the more easily believed by many that know the truth of the History that all the ten Heathen Persecutions set together were a little thing compared to the Papal Blood-shed Mede truly tells us that Perion reporteth and divers second him tâ—aâ— in France alone a Million of the Albigenses and Waldenses were killed And that Sanders de Vis Mon. l. 8. dem 34. confesseth that infinite Lollards were burnt in Europe And that Vergerius saith that within thirty Years an hundred and fifty thousand were consumed by the Inquisition and such Means And the numbers murdered in Bohemia and other Countries and since then in the Low-Countries France England Ireland c. render the ten Persecutions by Heathens as described by our most aggravating old Church-Historians to appear but as Morsel to the Papal Sacrifices 8. And all that dwell upon the earth shall worship him whose names are not written in the book of life of the Lamb slain from the foundation of the world 8. And his great Power and Victories shall cause the generality of worldly men to own admire and obey him whether it be the Heathen Rome or Mahometans or the Pope except those chosen Children of Wisdom whose names from the foundation of the world were by God's Decree written in the Book of the slain Lamb or in the Catalogue of those who were to be saved by Christ crucified 9. If any man have an ear let him hear 10. He that leadeth into captivity shall go into captivity he that killeth with the sword must be killed with the sword Here is the patience and the faith of the saints 9 10. Let all Christians regardfully mark what I say that they be not by the success of Persecutors or Tyrants tempted from their Patience Constancy or Duty Though these great Conquerours and Persecutors are a while adored for their Success and Power in the end they shall be used as they used others commonly when they have conquered and triumphed others conquer them and triumph over them and when they have killed many they are usually killed themselves Few famous Conquerors die the common death of all men Therefore the holy Wisdom of God teacheth his Saints as much as is possible to avoid War even defensive and to overcome by Faith and Patience especially in the case of Persecution and of private and particular persons towards injurious Rulers though Kingdoms may exercise self-defence lest they tempt all their Neighbours to make them their prey 11. And I beheld another beast coming up out of the earth and he had two horns like a lamb and he spake as a dragon 11. Many say that by Another Beast is meant the former in another respect and that they are but one But when the Text saith it is Another with so many notes and acts of difference such presumption doth not expound the sense but make it and may say any other improbable thing Others that say the first Beast was Heathen Rome and the second Papal Rome will as hardly as the former make it probable that Heathen Rome was one of the Popes Heads if he be the Beast Was the first Beast but one of the many Heads of the second Beast Or was the Heathen Religion but one of Heathen Rome's own Heads Or was the Pope's wounded Head in being before him If the Heathen Rome or its Heathenism was the wounded Head of the first Beast then the Pope was not the first Beast for that was not one of his Heads especially at its overthrow by Constantine Grot. and Dr. H. that say the second beast is Apollonius or Magicians or Magick if they soconfine it speak as improbably Whoever was the second his Lamb-like Horns shew him to be an Hypocrite pretending to Truth his Dragon-like Speech shew him to be the Devil's Agent But the Reasons to prove both one being against the plain Text some think rather that the first Beast was the Idolatrous Emperours that so cruelly set up Image-worship in the East and West and
these are the Sins for which Gods Wrath cometh on the Unbelievers and therefore will do so on all the Disobedient that live in them Therefore be not you Partakers in the Sin if you would not partake also of the Punishment 8. For ye were sometimes darkness but now are ye light in the Lord walk as children of light 8. For you were in darkness formerly your selves but Christ hath brought you into the light of saving Knowledge Live then as in the Light according to the Gospel and Spirit of Christ and do that of which you need not be ashamed 9 10. For the fruit of the Spirit is in all goodness and righteousness and truth proving what is acceptable unto the Lord. 9 10. For Christ ruleth all true Christians by his Spirit of Illumination and Sanctification and the Fruits of that Spirit and Light are Goodness Love and Kindness Righteousness Truth and Faithfulness trying and chusing what is pleasing to the Lord. 11. And have no fellowship with the unfruitful works of darkness but rather reprove them 11. Communicate not with these Heathens and Hereticks Works of Darkness and fleshly Lusts but rather do your best to save Men from them by reproof 12. For it is a shame even to speak of those things which are done of them in secret 12. For their secret Filthiness which cannot bear the Light is such as Modesty is loth to name 13. But all things that are reproved are made manifest by the light for whatsoever doth make manifest is light 13. But all things when the Light discovereth them are manifest and if approvable need not fear it for the Doctrine and Spirit of Christ are a manifesting Light 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light 14. Which is the sense of Isa 60.1 which calleth the People that slept in Darkness to awake that the Lord may shine upon them which Christ now doth to true Believers 15. See then that ye walk circumspectly not as fools but as wise 16. Redeeming the time because the days are evil 15 16. See then that you live not carelesly but with watchfulness and accurate circumspection not as Fools that see not or mind not their danger but as Wise Men that look on every side and are careful to avoid all sorts of Evil And therefore take hold of the present Opportunity and use well the Light of the Gospel while you have it for the World is round about you full of Snares and Dangers which without wise Circumspection cannot be avoided 17. Wherefore be ye not unwise but understanding what the will of the Lord is 17. Wherefore let not Ignorance and Folly prepare you for Deceit but labour to be well acquainted with the Will of God concerning your Duty 18. And be not drunk with wine wherein is excess but be filled with the Spirit 19. Speaking to your selves in psalms and hymns and spiritual songs singing and making melody in your heart to the Lord 18 19. And do not like Heathens and sensual Libertines think that the exhileration of excess of Wine which causeth Sottishness and Lust is either lawful or suitable to Devotion but be you exhilerated by the Spirit of God whose Grace you must excite and exercise by Psalms and Hymns of Praise to God and Spiritual Songs which you must use in holy manner to the Lord with the inward Melody of the Heart Note 1. That Paul here leaveth it to Christian Wisdom whether we shall use David's Psalms for others more fitted to Gospel Times and Worship 2. That hence it is evident that it is lawful to use some Forms of Worship invented and imposed by Man For Hymns and Songs cannot be used without Invention And the Church or many cannot join in them unless some one lead and impose them on the rest It would be mad Work for a Congregation to sing extemporate Songs and every one a several one of his own And if Prayer and Praise in Metre may be invented and imposed the same Reasons will hold as to Prose when Uniformity is needful as in Baptism c. 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ 20. Chearfully thanking God continually on all occasions for all his Mercies which are found in all things that he doth offering this to the Father in the Name of Christ Note That Psalms and Thanksgiving to God through Christ must be the most constant Part of Christian Worship 21. Submitting your selves one to another in the fear of God 21. And let Gods Command move you to be yielding and submissive and not stout and staff towards one another but especially to your Superiours but so as to fear and obey God before Men. 22 23. Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the church and he is the Saviour of the body 22 23. Let Wives shew their Subjection to Christ by submitting to their Husbands as by his Command For the Husband is under Christ the Head or Ruler of the Wife to govern her in Love and protect her as Christ is the Supreme Head and Ruler of the Church and the Saviour of it as his Body 24. Therefore as the church is subject unto Christ so let the wives be to their own husbands in every thing 24. Therefore as the Church is in all things to be subject to Christ so must the Wives be to their Husbands in all things belonging to that Relation under Christ 25. Husbands love your wives even as Christ also loved the church and gave himself for it 26. That he might sanctifie and cleanse it with the washing of water by the word 25 26. Husbands imitate Christ in loving your Wives as Christ did his Church for which in a special sense he gave himself by death that he might sanctifie it to God and cleanse it from Sin by washing away their Guilt and Filth signified and sealed in Baptism and by the Promises and Preaching of his Word 27. That he might present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish 27. That he may prepare it for the great Marriage-day and then present it to himself cleansed and beautified without Sin Guilt or Blemish but perfect in Holiness and glorious 28. So ought men to love their wives as their own bodies he that loveth his wife loveth himself 28. As Eve was taken out of Adam so the Union between Husband and Wâ—fe is so near that Men should love their Wives in a sort as their own Bodies and to love a Wife should be as the loving of our selves 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the church 29. And as Nature causeth all Men to love nourish and cherish their own