Apostleship and to betray him to foretell us that Covetous falshearted Hypocrites will be in the Visible Church and will betray it 2. Covetous love of Money is the root of treachery in Hypocrite Ministers and others 3. Judas's sin was not by a sudden Passion but deliberate contrived and contracted for three pound fifteen Shillings 17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying where wilt thou that we prepare for thee to eat the passover 17. On the fifth day of the week called now Thursday at eventide c. 18. And he said Go into the City to such a man and say to him the Master saith My time is at hand I will keep the passover at thy house with my disciples 18. N. As to the great controversies here whether Christ and the Jews did eate the passover the same day and whether Christ did eate the Paschal Lamb or only the unleavened bread and bitter herbs which was the beginning of the passover being to have eaten the Lamb at the next evening if he had not been Sacrificed himself I leave the discussion of them to Commentators who handle them at large not troubling ordinary Readers with them 19. And the disciples did as Jesus had appointed them and made ready the passover 20. Now when the even was come he sat down with the twelve 21. And as they did eat he said Verily I say to you that one of you shall betray me 22. And they were exceeding sorrowfull and began every one of them to say to him Lord is it I 23. And he answered and said He that dippeth his hand with me in the dish the same shall betray me 19 c. N. 1. Christ being under the Law was to keep the Law of the Passover 2. The innocent Disciples were troubled both at the tidings of the thing and that they should be under suspicion 24. The Son of man goeth as it is written of him but wo to that man by whom the Son of man is betrayed it had been good for that man if he had not been born 24. N. Gods decree to bring good out of mens evil extensuateth not mens sin or punishment the escaping of a Greater evil is here called Good not in itself but to that Man 25. Then Judas answered and said Master is it I He said to him Thou hast said 25. N. Judas was before resolved and hardened so that this notice did not stop him from the sin 26. And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat this is my body 26. N. 1. This bread was unleavened and part of the Passover 2. The blessing it was the Separating it to this holy use and praying God to bless it and pronouncing it blest 3. The breaking it signified the breaking of Christs Body represented hereby as the Sacrifice for sin 4. The giving it signifieth the giving himself to believing receivers with and for their spiritual and everlasting life For the Sacrament as Administred hath these three parts 1. The Consecration 2. The Commemoration or Representation 3. The Communication 5. This is my Body meaneth This is my sacrificed body representative When it is Consecrated it is not to be called Bread that is mere bread for it hath now another form and forma denominat But it is only a Relative form If you ask what matter it hath It is Bread still If you ask what form it is Christ Sacramental Body As if you ask of the Kings Coyne what is it it is in General Money particularly this or that piece of Money The answer is not it is Silver or Gold for that speaketh not the Form But if you ask what Metal it is made of it is Silver or Gold so is it here 6. It is not Christs Body as Glorified in Heaven that is represented in the Sacrament but as Crucified flesh The second council of Nice with the foregoing General Council at Constantinople agree that Christs body in Heaven is not flesh though they differ about Images Flesh and blood enter not there but Spiritual bodies it is not flesh if it consist not of fibrous Coagulated blood and Chyme made of food which is not there 7. But it is the true body of Christ that was first offered to God in sacrifice and as such Given to believing receivers so far as to be theirs in Relation of Mystical union and the Meritorious cause of their pardon grace and glory 8. What a novel monster the fiction of Transsubstantiation is I have fully opened in a little Treatise called full and easy Satisfaction what is the true Religion 9. The Circumstances of Christs action are occasional and no Laws for us As are 1. Giving it at a Passover 2. At the end of a meal 3. At supper or at night 4. In an Inn or Guest Chamber 5. To none but his family 6. To none but men 7. To none but Ministers 8. In an upper room 9. Lying along in each others bosoms 10. But once in his life 11. Giving it to all at once and not one by one tho that seem of more importance than the rest 12. Delivering the bread before he gave thanks over the Cup and not over both at once tho no doubt these may safely be imitated 9. Whether Judas was present or not is uncertain and of no doctrinal moment if he were and Christ also washt his feet with the rest it shewed his obdurateness that could go presently forth to betray him Doubtless if wicked Hypocrites intrude the sin and punishment is only their own so be it we sin not by neglecting discipline for the Keyes are given to the Pastors to keep out men proved uncapable by impenitence 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the new Testament which is shed for many for the remission of sins 27 28. N. Giving to one by one is not Necessary 2. The evangelists speak not all the same words in reciting Christs administration Matthew hath no more but This is my Body nor Mark neither leaving out Which is given for you as Luke hath it or Which is broken for you as Paul hath it Do this in Remembrance of me And of the Cup there are different words of Matthew Mark Luke and Paul and Mark mentioneth their drinking it before Christs words This is my blood of the New Testament c. But what is not spoken by one is by another and the sence is the same and it tells us that if such a difference be in our administration it nullifieth not the Sacrament 28. This wine is representatively or Sacramentally my blood shed not as that of the Paschal Lamb for Jews only to seal that Old Covenant of their peculiarity but for the Gentiles also or the world to purchase and seal the Universal Covenant of Grace which giveth
and said to them murmur not among your selves 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day 43. The objections which you murmur on do indeed require Divine Grace to overcome them and therefore none can sincerely believe and come to me as a Christian except the Father who sent me to save men convince and draw them to me to be saved and all those I will raise to life everlasting 45. It is written in the Prophets and they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me 45. As the Prophets speak of a Divine teaching so it is those that are thus taught of God that come to me 46. Not that any Man hath seen the Father save he which is of God he hath seen the Father 46. Not by a Teaching by seeing him For it is I only that come from him that have seen him 47. Verily verily I say to you he that believeth in me hath everlasting life 48. I am the bread of life 49. Your Fathers did eat Manna in the Wilderness and are dead 50. This is the bread that came down from Heaven that a man may eat thereof and not die 51. I am the living bread which cometh down from Heaven If any man eat of this bread he shall live for ever and the bread that I shall give him is my flesh which I will give for the life of the World 47. I tell you he that believeth on me hath that everlasting Life which Manna gave not for they are dead that did eat it I am the Bread that come indeed from Heaven and give Life not temporary but everlasting not to a few but to the World or universal Church My sacrificed flesh shall purchase this 52. The Jews therefore drove among themselves saying how can this man give us his flesh to eat 53. Then Jesus said to them verily verily I say to you except ye eat the flesh of the Sâ—n of Man and drink his blood ye have no life in you 54. Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day 55. For my flesh is meat indeed and my blood is drink indeed 52. This seemed to them a saying not to be digested and Christ at that time would no further explain it to them than by saying I tell you unless that you live by virtue of my Flesh and Blood received by Faith as food is by your mouth ye have no spiritual saving life It is all they that thus by Faith partake of my Sacrificed Flesh and Blood that have the Title and beginning of Eternal Life and I will at last raise them up to the full fruition of it For my sacrificed Flesh and Blood are truly enlivening and saving 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him 56. He that by true Faith trusteth in my sacrificed Flesh and Blood professeth thereby to be united to me as digested food is to the body whereby I also dwell in him and I will give him the Spirit of Life and he shall live by influence from me 57. As the living Father hath sent me and I live by the Father so he that eateth me he shall live by me 57. As the Father is Essential self-Self-life and I live by Communication from him so he that is intimately united to me and I to him as food is to the body by digestion by a covenanting lively Faith shall live by me a life of Grace and Glory 58. This is the bread which came down from Heaven Not as your Fathers did eat Manna and are dead He that eateth of this bread shall live for ever 58. I am the true Bread from Heaven who give everlasting Life when your Fathers who did eat Manna died and were not by that made immortal 59. These things said he in the Synagogue as he taught in Capernaum 59. N. Remember it was not those only that had followed him that he spake this to and the following sharp passages but to his auditors at Capernaum 60. Many therefore of his Disciples when they had heard this said this is an hard saying who can hear it 60. N. Christ would not forbear this mysterious doctrine though the hearers could not digest it but would make an ill use of it to depart from him 61. When Jesus knew in himself that his Disciples murmured at it he saith to them doth this offend you 62. What if ye shall see the Son of Man ascend up where he was before 61. I will e're long ascend up visibly to Heaven And will not that prove that I came from Heaven 63. It is the Spirit that quickneth The Flesh profiteth nothing The words that I speak to you they are Spirit and they are Life 63. And as to your offence at my words of the eating of my Flesh you know that Flesh of it self would be a dead and sensless thing were it not for the Soul that is it's life And so it is not my meer dead flesh that I say shall give you life but my Flesh as it is in dignity the Body of the Son of God purchasing life for the World and as it is accompanied with the operation of the Holy Ghost which animaterh them spiritually who by Faith are united to me And thus not only my flesh but the words that I speak to you are by my Spirit made the means of communicating to you Spirit and Life 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 64. But there are some of you that follow me that are not true believers and therefore have not this quickening Spirit For he knew their hearts and knew who would after betray him N. Though Christ knew Judas and other Hypocrites he did not expel them but sent out Judas to Preach with the rest to tell us how the visible Church will be constituted and must be ordered 65. And he said therefore I say to you that no man can come to me except it were given to him of my Father 65. N. That the word Can speaketh not of Physical power but partly moral indisposition and partly an hypothetical impossibility of event 2. That though Gods grace be the cause of faith no man is deprived of that Grace but by his own wilful sin which maketh him unexcusable 66. From that time many of his Disciples went back and walked no more with him 66. By forsaking him they shewed that they were never sound believers 67. Then said Jesus to the twelve will ye also go away 68. Then Simon Peter answered him Lord to whom shall we go Thou hast the words of eternal life 69. And we believe and are sure that thou art the Christ the Son of the living God 67. N. 1. Christ puts
Wilderness 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted 6. Now these were admonishing Types to us and written to warn us that we lust not after forbidden gratifying of the Flesh as they did If they are accused as lusting in the Wilderness for Flesh when they had onely Manna for forty years what excess of Lust is it in them that take it for their Liberty and Wisdom to serve their Flesh and Appetite to the scandal of others by their ill Example 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play 7. And take warning by them and do not partake of Idols Feasts and make a sport of that which God is jealous in 8. Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand 8 And take warning by their Destruction Num. 25.1 2 3. to avoid Fornication which some of you make light of 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents 9. And be warned by their Plagues that you make not your Fleshly Lusts and your impatience of Sufferings to be the Law and Measure of your Expectations from God as if he must needs do what your Flesh would have him and allow you to do what you desire 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer 10. And let not the Life of Self-denial and Sufferings in the Flesh which Christ calls you to provoke you to murmur and be impatient under the Cross or weary of Christianity lest you be destroyed by the Executioners of Gods Justice as they were by the Plague 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 11. The History of them and their Sins and Punishments are written for the use of all following Generations even for us that live in the last Age of the World to warn us to avoid the like 12. Wherefore let him that thinketh he standeth take heed lest he fall 12. Therefore in stead of Self-conceitedness and Self-confidence let even those that think best of themselves for Wisdom and Stability take heed lest they fall to Sin and Misery 13. There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it 13. There hath yet no tempting Trial befallen you but such as Men in your State of Humanity ordinarily undergo so that your Sufferings have been no justification of any self-saving Compliance with Idolaters And you have no cause to distrust God for the time to come for he is faithful and will not let your Trials be intolerable but with the Trial will shew you a safe passage out of it at last that by the forefight of that and the breyity you may be able to undergo it 14 15. Wherefore my dearly beloved flee from idolatry I speak as to wise men judge ye what I say 14 15. As you plead for Wisdom I will suppose I speak to Men of Wisdom who can judge of Reason and I offer the Reason of my Exhortation to your wisest Judgment 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ 16. Is not our Communion in the Lords Supper in Wine and Bread blessed a common Reception Sacramentally of the Blood and the Body of Christ Do we not join in a professed Reception of these communicated to us by Christ 17. For we being many are one bread and one body for we are all partakers of that one bread 17. For we that are many Persons are one Church or Body of Christ by Covenant-union with him the Bread of Life of whom we all Sacramentally and professed'y partake as many Grains of Corn make one Loaf and many Members one Body 18. Behold Israel after the flesh are not they which eat of the sacrifices partakers of the altar 18. Do not they that eat of the Sacrifices of the Jews thereby profess Worship to the God they sacrifice to 19. What say I then that the idol is any thing or that which is offered in sacrifice to idols is any thing 20. But I say that the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils 19 20. And now do not we know as well as others that an Idol or Image is nothing but Wood Stone Gold c. and that the Meat that is offered them is not in it self at all changed from what it was But I say that it is Devils that seduce the Heathens to this Idolatry and Devils whom they thereby obey and Devils whom they worship as supposed Demi-gods there represented and consequentially Devils with whom they have this Federal Communion And I would not have you Christians to be Subjects and Communicants with Devils 21. Ye cannot drink the cup of the Lord and the cup of devils ye cannot be partakers of the Lords table and of the table of devils 21. Think not that you may do both You cannot lawfully acceptably or effectually Sacramentally and Federally communicate in the Blood and Body of Christ or receive that sacred Cup and Bread and be made Members of him and his Church and also communicate in the Federal Sacrifices to Devils no not with your Bodies though you never so much despise them in your Hearts 22. Do we provoke the Lord to jealousie are we stronger then he 22. Shall we provoke God by that which in the Second Commandment and often he hath told us he will be a jealous Avenger of Are we strong enough to overcome him or to bear the Wrath of the Almighty 23. All things are lawful for me but all things are not expedient all things are lawful for me but all things edifie not 23. As I am from under Moses's Law and not bound by it as such so also I know that all Meats are in themselves now clean and lawful to me But lawful things may be used contrary to the Will of God the Ends of Christianity and the Edification of others and the Law of Christ forbiddeth us so to use them 24. Let no man seek his own but every man anothers wealth 24. We are bound by Christ to love others as our selves and therefore not to prefer our own small and bodily Interest or Safety before the spiritual greater Good of others nor to do only what we think best for our selves but also what is best for others especially for the Church of Christ 25. Whatsoever
When man consents it is a Law accepted a gift and Testament accepted and a mutual actual Covenant the Law hath its introductive History and Doctrine its precepts prohibitions promises and threats And the Covenant hath the same parts only denominated from mutual consent But because there are Laws of more or less rigor and of various tenours it is the Law of Faith or Grace which is the Covenant Testament and Gospel which is now before us denominated from the Donative and Promissory parts though precept and threatening be included IV. It is of great importance that we err not by giving too little or too much to the sacred Scriptures from both which extreams many dangerous errours How 1. On the left hand those err that deny it to be Gods word of infallible truth intelligible and perfect as to its proper use without humane supplements written or orall Doctrinal or Canon Laws and those that deny it to have infallible ascertaining evidences of its truth These be-friend infidelity heresies prophaness Church Tyranny leaving it to Clergy-men to make us a new Faith New Sacraments and a new Religion at their Pleasure and to persecute good men that dare not renounce the Scripture sufficiency and Christs perfection by obeying their dictates and Cannons as Co-ordinate with Christs if not co-equal These make Church-concord utterly impossible while they deny the sufficiency not only of the essentials but of all the Bible to be the terms of Concord without their supplements or additions as if Christ that is the Author and finisher of our Faith and the maker of his own Church had not so much as told us what a Church or a Christian is or whom we must take for such into our love and Communion nor fixed the necessary terms of Union but left them to none knoweth whom even fallible men lyable to error and Tyranny that can but get uppermost and say then that they are the true Church and the Masters that must be obeyed while they are themselves of as many minds as they are of different Countrys interests and degrees of knowledge and sincerity 2. On the other side those overdo in ascribing to the Scripture who say that God had no Church or the Church no infallable rule of Faith and life before the writing of iâ— and who say that men converted by the Creed Catechismes preaching or tradition without knowing the Scripture can have no saving faith and that think none can be saved that doubt of any Canonical Books text or matter whether it be Gods word or that say Scripture is so perfect that there is no humane imperfection of the Pen-Men founâ— in phrase word or method and that God could not have made it better or that every Book may be known to be Canonical and every reading to be right when copies vary without Historical tradition by its own evident light and that we have no more cause to doubt of any word or matter than of the truth of the Gospel and that Reason is of small use either for the proof or exposition of the Scripture but the most illiterate if he found a Bible that he had never heard of may by its own light know its truth and sense as well as studious learned Men and that no other Books need to be readâ— and that the Scripture is a sufficient teacher of Physick Logick Grammar c. and that nothing is to be used or done in the External Forms Modes and Accidents of Gods Worship but what is particularly commanded in Scripture and that it telleth every man whether he be sincere and justified or not and not only telleth him â—ow to know it by inward evidence with many other such mistakes proceeding from mistaking the use of the Scripture by which its perfection must be measured Which all tend to confusion and at last to infidelity or doubting of the whole when these errourâ— are discerned V. And tho all the Scripture be of equal truth as it is Gods word yet many untruths are in it as uttered by Men and Devils which God truly recordeth And all parts are not of equal necessity or weight And as many err by casting off the Old Testament so others err by equalling it to us with the New It is Gods word left to acquaint us what was heretofore and to shew us how Christ was prophesied of and expected and how the Church was governed in the darker and more servile state and times But we have great cause to take heed of overvaluing its use to us lest we contradict Paul that saith that even that which was written in stone is done away and the Law Changed with the Priesthood and the old and faulty Covenant for a Better of which see the nine first Chapters to the Hebrews c. Judaizers are they that most of Pauls Epistles are writtâ—n against And as John Baptist waâ— greater than the Prophets so the least in the Kingdom of God is greater than he Evâ—n the holy Patriarks and David had a far more obscure Revelation of Christ and grace and the love of God and the glory to come then we have And accordingly we should have much more faith holiness and comfort than they It is dangerous making the best of them our Examples in points of faith or duty wherein they came far short of Gospel light and grace God doth not now bear with Poligamy as lie did then nor with such divorces nor doth the Gospel countenance such streams of blood as the Israelites ordinarily shed nor such lies as David was oft guilty of nor such a strange life as Solomon lived I mean that such faults will not now consist with true grace under our fuller light and mercy as would do then to men in a darker infant Age and therefore let us take heed of presuming on their Examples Christ and his Apostles are far fitter for our imitation David fills most of his Psalms with such complaints of his Enemies and curses against them as shew a far deeper sense of the suffering of the flesh and the concerns of this life than Peter and Paul shewed who suffered far more and for a holier cause and rejoyced in tribulation and then is suitable either to the precepts or examples of Christ All was not well said and done by good men which is recited in the New Testament much less in the old So far are they mistaken that say the Jews and Gentiles were bound to believe the Apostles in no more than they proved out of the Scripture that most of the Creed was to be believed by other evidences And Christ and his Apostles gave us so full proof of the truth of the Gospel as that their attestation of the Old Testament is to us a more convincing proof of its Divine Authority than any others Therefore Christians must read and honour the Old Testament and study it but the New far more to which it is that the Heart and Life must be conformed There Heavenly glory shineth far
to confirm their Faith Amen THE GOSPEL According to St. JOHN CHAP. I. IN the beginning was the WORD and the WORD was with God and the WORD was God 2. The same was in the beginning with God 1 2. The WORD which hath been since incarnate was in the Beginning before the world was made And this WORD was with God yea the WORD was God Thus this same WORD was in the Beginning of Time and causality with God being God 3 All things were made by him and without him was not any thing made that was made 3. He was a causal beginning to the whole Creation for all things were made by him nothing was made without him by the Father in creating or forming the World 4 In him was LIFE and the LIFE was the LIGHT of men 4. Being GOD and one with the Father he was especially LIFE even in and with the Father the Infinite Eternal self-living God and so he was Radically and Communicatively LIFE to the World even Intellectual Life by which he is the LIGHT of man as Intellectual and as Taught by Revelation Note It is usual with the Scripture and School Divines to ascribe by some eminency of attribution LIFE and POWER to the FATHER LIGHT and WISDOME to the Son and LOVE JOY and PERFECTIONS to the Holy Ghost yet so that the same also are attributed to each person in Common And so the WORD is said here to have LIFE as one with the Father and yet eminently to be this LIFE by the way of Intellective LIGHT and Illumination 5 And the LIGHT shineth in darkness and the darkness comprehended it not 5 And this LIGHT shineth communicatively unto this darkned World which receiving it but according to the mode and disposition of the receivers through their wilfull resistance receiveth the Illumination and Teaching so defectively as that most in Judea and elsewhere remain in darkness still 6 7 8. There was a man sent from God whose name was John The same came for a witness to bear witness of the Light that all men through him might believe He was not that Light but was sent to bear witness of that Light 6 7 8. God sent John Baptist before us as Elias to Preach Repentance and Faith in the Messiah as ready to appear and as a witness from God to prepare and call the Jews to receive him that was the true LIGHT of the World which himself was not 9 That was the true LIGHT which lighteth every man that cometh into the world 9. He is the true LIGHT who giveth all the world that Light which they do enjoy As the Lord and Spring of Nature he giveth all men their Intellectual Natural Light And as the Repriever and Restorer of blinded Intellects he giveth all men that measure of moral and restored Light and Revelation which they have 10 He was in the World and the World was made by him and the world knew him not 10. He was in the World in a more excellent manner than the Soul is in the Body for the world was made by him and therefore maintained by him and he at last appear'd to the world incarnate and yet the world knew him not in either of his apparances 11 He came unto his own and his own received him not 11. He came in flesh to his people the Jews and they not believing him received him not 12 But as many as received him to them gave he power to become the sons of God even to them that believe on his Name 12. But to as many as took him by unfeighed Consent for their Lord and Saviour even to them that believing him to be the Son of God and true Messiah did place all their trust in him for reconciliation with God and for Salvation to all these he gave Right to the State and dignity of Adoption which he purchased even to be the Sons of God as united to him and Heirs of the heavenly Glory 13 Which were born not of blood nor of the will of the flesh nor of the will of man but of God 13. Who as Children have a like nature communicated from the Parents so have a nature Holy and Divine by spiritual Life Light and Love inclined to do the will of God and to desire things Holy and Heavenly which nature is not produc't of meer natural generation nor of fleshly appetite and senses nor of any meer humane Documents or Laws but is the effect of Gods Grace by his sanctifying Spirit 14 And the WORD was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth 14. And the word that made the World assumed humane nature in which he dwelt as a better Tabernacle than that of shadows and we saw his Glory appearing in this Tabernacle in his Heavenly doctrine Life Mâ—â—acles and Transfigurations which shewed him to be the only begotten of the Father Glorious in the fulness of Grace and Truth which the shaddowy Tabernacle and Ceremonies did but prefigure 15 John bare witness of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he was before me 15. John pointed to him saying This is he even the King of Israel Though I am before him in time in my Ministry he is before me in Dignity and was before me in time also 16 And of his fullness have all we received and grace for grace 16. And as he is full of Wisdom and love of grace and spiritual life he as our Head communicateth so much as is meet for us and we receive greater measâ—â—e than were given under the Law even measures answerable to his new appearance and Covenant 17 For the Law was given by Moses but grace and truth came by Jesus Christ 17. For though Moses delivered legal Precepts Types and Ceremonies it is by Jesus Christ that we have Gâ—ace both for holiness and pardon and by him are the Real sâ—bstances which those shadoâ—s typified The measâ—â—e of Grace that the â—aithful had under the Law was through him the promised Messiah and the fuller measure under the Gospel is by his fuller access and communication to us as the Image on the Wax answereth that on the Sâ—gnet 18 No man hath seen God at any time the only begotten Son who is in the bosom of the Father he hath declared him 18. How little should we have known of God whom no man ever saw if his Son that is in the bosom of the Father had not declared him and his will to man Note I know not whether these words were the words of John the Baptist or the Apostles 19 And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20 And he confessed and denied not but confessed I am not the Christ 21 And they asked him What then Art thou Elias And he saith I am not Art thou
and Persecution against the Servants of Christ who must Preach the Gospel contrary to this interest 25. Sirs ye know that by this craft we have our wealth 26. Moreover ye see and hear that not alone at Ephesus but almost throughout all Asia this Paul hath perswaded and turned away much People saying that they be no Gods which are made with hands 27. So that not only this our craft is in danger to be set at nought but that also the Temple of the great goddess Diana should be dispised and her magnificence should be destroyed whom all Asia and the world worshippeth 28. And when they heard these sayings they were full of wrath and cried out saying Great is Diana of the Ephesians 25 26 27. Note Arguments from Wealth and Interest are unanswerable with blinded Worldlings and raise the rage of the Rabble against Reformation Here we may see what resisteth Reformation in the Church of Rome Can it be hoped that any Truth or Reason should perswade the Pope and Cardinals and all their worldly Prelates to give up their Wealth Grandure Power and Dominion and all their Lay Chancellors to surrender with repentance their gainful Usurpation of the Power of the Keys And all their Courts called Ecclesiastick Officials Commissarieâ— Surrogates Archdeacons and all the multitude of their sub-Officers to become poor by giving over their Trade of Money-catching and all their Inquisitors to vomit up ther blood and gain And all the Crowds of Jesuits and Fryers to lose their Revenues and Life of Ease and their worldly Clergy who live in lazy Ignorance and fleshly ease and pleasure and railing at truth and serious Godliness to become poor and base by renouncing their Usurpation and their maintenances and domination which they get by pretending to watch and rule for the saving of the Peoples Souls What power but Gods can overcome all this 29. And the whole city was filled with confusion and having caught Gaius and Aristarchus men of Macedonia Pauls companions in travel they rushed with one accord into the Theatre 30. And when Paul would have entred in unto the People the Disciples suffered him not 29. Interest caused rage and confusâ—on 31. And certain of the cheif of Asia which were his friends sent unto him desiring him that he would not adventure himself into the Theatre 31. The Theatre was the place where they met to judge Offenders and cast them to Wild Beasts And some of the Priests or Heathen Masters of those Executions favoured Paul and disswaded him from coming 32. Some therefore cried onething and some another for the assembly was confufed and the more part knew not wherefore they were come together 32. Note What Reason or Justice is to be Executed where the ignorant Rabble are up and rage 33. And they drew Alexander out of the muâ—titude the Jews putting him forward And Alexander beckoned with the hand and would have made his defence unto the people 34. But when they knew that he was a Jew all with one voice about the space of two hours cried out Great is Diana of the Ephesians 33. Note It s like but not certain that this Alexander was he that Paul tells Timothy did him much evil Whether he were a Jew or a Christian by Religion is uncertain 35. And when the town-clerk had appeased the people he said Ye men of Ephesus what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana and of the Image which fell down from Jupiter 36. Seeing then that these things cannot be spoken against ye ought to be quiet and to do nothing rashly 37. For ye have brought hither these men which are neither Robbers of Churches nor yet Blasphemers of your goddess 35. Note It is the Office of Rulers to appease the Rabbles rage by reason and Authority 2. It seems the Christians in wisdom had asserted Christianity without saying much against Diana which would have enâ—aged the People against them 38. Wherefore if Demetrius and the craftsmen which are with him have a matter against any man the law is open and there are deputies let them implead one another 38. If they have any Action let it be tryed fairly at the Judicatures by Law and not thus by Tumult 39. But if ye enquire any thing concerning other matters it shall be determined in a lawful assembly 39. If beside matters of wrong you have any Accusation of more publick concern it must be tryed in a greater Assembly and higher Judicature Note The higher Judicatures consisted of fuller Assemblys than the lower 40. For we are in danger to be called in question for this days uprore there being no cause whereby we may give an account of this concourse 41. And when he had thus spoken he dismised the Assembly 40. Our Superiours are justly jealous of Tumults and we are in danger to be questioned for this and can give no just reason to excuse it CHAP. XX. ANd after the uprore vvas ceased Paul called unto him the Disciples and embraced them and departed for to go into Macedonia 2. And vvhen he had gone over those parts and had given them much exhortation he came into Greece 3. And there abode three months 1. Note He spared no labour to save Souls and gather Churches And vvhen the Jevvs laid vvait for him as he was about to sail into Syria he purposed to return through Macedonia 4. And there accompanied him into Asia Sopater of Berea and of the Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before tarried for us at Troas 3. Note The Jews though neerer in Religion than the Heathens yet persecuted the Christians when the Heathens gave them liberty of Religion till Nero's time even as the Papists do the Reformed whom Turks tolerate 2. Timothy was not now fixed Bishop of Ephesus who travelled with Paul 6. And vve sailed avvay from Philippi after the days of unleavened bread and came unto them to Troas in five days vvhere vve abode seven days 7. And upon the first day of the vveek vvhen the Disciples came together to break bread Paul Preached unto them ready to depart on the morrovv and continued his speech until midnight 7. On the Lords day when the Christians met as they used to do to Eat a Supper together and the Lords Supper after it Paul being to depart on the morrow was the longer in Preaching to them even till Midnight 8. And there vvere many lights in the upper Chamber vvhere they vvere gathered together 9. And there sat in a vvindovv a certain young man named Eutychus being fallen into a deep sleep and as Paul vvas long Preaching he sunk dovvn vvith sleep and fell dovvn from the third loft and vvas taken up dead 10. And Paul vvent dovvn and fell on him and embracing him said Trouble not your selves for his life is in him 8. Note This accident was to
prepare for his delivery 11. When he therefore was come up again and had broken bread and eaten and talked a long vvhile even till break of day so he departed 11. Note Grace with Persecution made Christians willing of long Exercises of Religion 12. And they brought the young man alive and were not a little comforted 12. Note Had he dyed some would have said This is the effect of Christianity Others this is the fruit of Conventicles and night Meetings Others this is the fruit of long and and unseasonable Preaching and they would have been hardened by the scandal 13. And vve vvent before to ship and sailed unto Assos there intending to take in Paul for so had he appointed minding himself to go a foot 13. Note It was these poor labouring foot Preachers that Planted the Catholick Church and not Mitred Pompous Princes and Lords or the worldly crew 14. And vvhen he met vvith us at Assos vve took him in and came to Mitylene 15. And vve sailed thence and came the next day over against Chios and the next day vve arrived at Samos and taried at Trogyllium and the next day vve came to Miletus 16. For Paul had determined to sail by Ephesus because he would not spend the time in Asia for he hasted if it were possible for him to be at Jerusalem the day of Pentecost 17. And from Miletus he sent to Ephesus and called the Elders of the Church 17. Note They that tell us that by the Elders of the Church is meant all the Diocesane Bishops of Asia should tell us 1. Why Luke would not tell us so 2. Why all Asia is called a Church in the singular number when we never find the Churches of Judea Gallatia or any other Country so called one Church 3. Why the Churches of all Asia are summoned as the Church of Ephesus 4. What proof there is of Metropolitane Churches singlularly named in those days 5. How it would stand with Pauls great hast to Congregate all the Bishops of Asia And whether it was done in a day or two 6. Whether Paul that stayed two or three years at Ephesus did Preach through all Asia from house to house warning every one night and day with tears 7. VVhether this be not good evidence of many Elders then at Ephesus alone 8. Why there is no word of making some one the Ruler of all the rest as their Bishop 18. And when they were come to him he said unto them ye know from the first day that I came into Asia after what manner I have been with you at all seasons 19. Serving the Lord with all humility of mind and with many tears and temptations which befel me by the lying in wait of the Jews 18. Ye know at what rates of danger and suffering I have served God for your salvation humbly bearing all c. 20. And how I kept back nothing that was profitable unto you but have shewed you and have taught you publickly and from house to house 20. Not fraudulently concealing any thing profitable to you nor teaching unprofitable things but instructing you both in the publick Assemblys and from house to house as I had opportunity 21. Testifying both to the Jews and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ 21. The sum of my Preaching hath been to draw all men to Repent and turn from sin and vanity to God as their God by a lively Faith in our Lord Jesus Christ as the way to the Father 22. And now behold I go bound in the Spirit unto Jerusalem not knowing the things that shall befal me there 23. Save that the holy Ghost witnesseth in every city saying that bonds and afflictions abide me 22. And now I am going to Jerusalem by the mission of Gods spirit who directeth my way in expectation of bonds not knowing just what and how I shall suffer but that where ever I come the Holy Ghost in others that are Prophets tells me that bonds and afflictions must befall me 24. But none of these things move me neither count I my life deare unto my self so that I might finish my course with joy and the ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God 24. But the expectation of suffering shaketh not my Faith or Resolution For it can but amount to their taking away my life And I account not my life dear if I may lay it down in so good a cause and for so great a benefit as is the finishing of the race or course of Life which God hath assigned me to with joy as one that is past danger and ready to receive the Crown and the full performance of the Commission which I have received of the Lord to proclaim and testifie the Gospel of Grace for the gathering of the Church and saving of souls Note 1. Suffering must not shake the trust or resolution of a Christian especially a Minister of Christ 2. We should not only endeavour to finish our course of Christianity and Ministry with Fidelity but also with joy 3. Good beginnings are not enough without well finishing our Course 4. Life must not be thought too dear to lay down for so desirable an end 5. Martyrs may end their course with joy Quest How should we finish our course with joy Answ 1. Take God and Heavenly Glory for your all or only happiness and believe it firmly 2. Give up your selves wholly to his Love and Service without reserves 3. Live on the Mediation of Christ by Faith 25. And now behold I know that ye all among whom I have gone Preaching the Kingdom of God shall see my face no more 25. Note O hear your Teachers as those that shortly shall see their Faces on Earth no more 26. Wherefore I take you to record this day that I am pure from the bloud of all men 27. For I have not shunned to declare unto you all the counsel of God 26. You are my Witnesses that if any perish it is not long of me for want of Teaching for I have not concealed from you any Truth necessary to your Salvation committed to my trust 28. Take heed therefore unto your selves and to all the flock over the which the holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own bloud 28. Use your greatest care and watchfulness and labour first about your selves that your judgments may be sound your hearts holy and your lives exemplary and then for all the Flock that one Flock at Ephesus over which the Holy Ghost by his inward qualifying and exciting you and by his outward call by the Flock and the Ordainers hath made you so many Bishops or Overseers spare for no diligence to feed and guide this Church of God which Christ the Son of God hath so much loved as to purchase it with his own Blood Note 1. The work of the Ministry is not
of peace have they not known 18. There is no fear of God before their eyes 10 11 12 13 14 15 16 17 18. David truly describeth the state of Corrupted Nature and of all Men till Grace restrain or change them in Psal 14. and 53 c. that There is not one of them that are Righteous Men They understand not practically the matters of True Wisdom and chief concerns but are a blind and sottish Generation and therefore they seek not seriously to know God or to please him and enjoy his love They are turned from the way of truth and obedience and happiness They are all but hurtful or unprofitable in the World and none of them that set themselves to a Life that may do good to themselves or others or to please God They are so like Satan who seeketh whom he may devour that their Throat is like an open Sepulchre greedily gaping to devour the Just and Godly their Tongues serve the Father of lies in slandering Gods Truth and Servants and their Words are like Adders Poyson that tends to do mischief and destroy the good and innocent Cursing and false deceitful words are the fruit of their Lips They are ready to shed the Blood of the Godly and Innocent The way of their Life is Destruction and Misery to the Faithful and to the Societies where they live and finally to themselves Nature and Custom may teach them to talk for Peace and Unity and Love But they do not and will not know the true Nature of them or the way by which they must be attained For they are not governed by the Law and Fear of God but by their Carnal deceived Wit and Worldly Interest which God condemneth 19. Now we know that what things soever the Law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God 19. All this is written in the Jews Law and therefore is spoken to and of the Jews as well as others for the Law speaketh to none but those that are Subjects and obliged by it So that neither Jew nor Gentile can be justified as innocent but all such self-justifiers will be confuted and all the World proved guilty of Sin and Punishment before God when he shall judge them 20. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin 20. By all this therefore it is clear that seeing all that are under Moses's Law are Sinners against the Law and none are innocent no Flesh shall be justified in Gods sight by that Law For as they are Sinners so it is the Law which notifieth their Sin and condemneth them for it 21. But now the righteousness of God without the law is manifested being witnessed by the law and the prophets 22. Even the righteousness of God which is by the faith of Jesus Christ unto all and upon all them that believe for there is no difference 21. But there is another way of Righteousness ordained of God for our Justification and the Glory of his Grace and Justice without the keeping of Moses's Law or being justified by it 22. Even the Righteousness prescribed by God and given by his Grace which is by the way of Faith in Christ even our believing trust in him and adhering to him and this is prescribed and given to and found in all true Believers without difference 23. For all have sinned and come short of the glory of God 24. Being justified freely by his grace through the redemption that is in Jesus Christ 23 24. For all Men are Sinners and therefore have come short of obtaining the Glory which God had appointed to the Innocent that never brake his Law and cannot be saved or justified by the Law which they have broken but must be justified by his free Grace forgiving their sin and giving and accepting their sincere Faith and Repentance through the Redemption of lost Sinners which Jesus Christ hath wrought for them and in them 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God 26. To declare I say at this time his righteousness that he might be just and the justifier of him which believeth in Jesus 25 26. Whom God hath by his unsearchable Counsel Decree and Ordination set forth to be the great Reconciler and Propitiation by the way and means of Faith in his blood as a Propitiatory Sacrifice and the Seal of his Truth and Love and this was as well as by justifying the Innocent to demonstrate that he is a Holy Just and Merciful God and no friend to sin but a loâ—er of Holiness and Truth in Pardoning to such Believers all their past Sins to which his forbearance and reprieve was a preparation I say to declare that he is as merciful so Just while he will have so precious a Sacrifice for Sin and by Pardon and Grace doth make and judge the Faithful Righteous which is it which is now fully declared by our preaching the Gospel 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith 27. Grace therefore must have the Glory of our Justification For who can boast that he hath it by Innocency because he deserved not death by Sin No this is utterly shut out By what Law Is it by the Law of Moses or any Law which justifieth Men because they sinned not against it nor deserved death No but by another Law even the Law of Faith which Grace hath brought us under which pardoneth and saveth true Penitent Believers 28. Therefore we conclude that a man is justified by faith without the deeds of the law 28. Therefore against the Jews and all self justiciaries we conclude that the Law of Moses much less the first Law of pure Innocency is so far from being necessary to the Gentiles for Justification and Salvation that no Man Jew or Gentile is otherwise justified by God but by his free Grace given through Jesus Christ to all true Believers who accept it as a free gift 29. Is he the God of the Jews only Is he not also of the Gentiles Yes of the Gentiles also 29. And how absurd is it to think that God is a God that is a merciful Governour to no more in the World than that little sorry People of the Jews Doth not his actual Mercies and his Government obliging all the World to the use of some means for Recovery Pardon and Salvation confute this and shew that he is the God and Merciful Governour also of the Gentiles 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith 30. It is the same God who will justifie Circumcised Believers and uncircumcised Believers by one and the same way Even by the way of Grace and
in due time Christ died for the ungodly 6. For when we were worthless helpless lost and miserable in the fittest season Christ died even for the ungodly guilty Sinners to recover them to God and save them 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. For among Men few or scarce any one would die for an Innocent Man though perhaps some few of rare Charity and self-denial would venture on death for a Man of eminent worth and goodness 8. But God commendeth his love toward us in that while we were yet sinners Christ died for us 8. But the love of God to us was so transcendently declared and magnified that while we were yet Sinners against his Law and him Christ died to reconcile and save us 2. Much more then being now justified by his blood we shall be saved from wrath through him 9. And if he loved us so far as to give his Son to die for us when we were meer guilty Sinners we may be sure that now he hath made and accepted us as Righteous pardoning all our Sin for the Sacrifice of the Blood of Christ he will certainly save us from Damnation 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if God reconciled us to himself by his Sons death when we were his Enemies doubtless he will save them that are now reconciled and pardoned Believers by the Intercession of him that liveth in Glory and is now our Head the Lord of Life by giving us his Spirit and justifying us at last and receiving us to himself in Glory He that loved his Enemies will not damn his beloved Children 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have received the atonement 11. And now moreover through this reconciliation by Christ which we have received upon our believing God is so far from being our terrifying avenging Judge that he is become our greatest glorying and joy he being our God and we his People and he being our Father and alsufficient Portion and Felicity 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. In all this we have notice of this great Mystery that as Adam was the Root or first cause of Mans Sin and Death and by that one Man sin entred into the World and death by Sin and so all being Sinners death passed upon all even Temporal death actually and Eternal death by the Sentence of the Violated Law as being our due 13. For until the law sin was in the world but sin is not imputed where there is no law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 13 14. For it is certain that Sin was in the World before Moses's Law even from Adam's fall And whereas that is no Sin nor imputed to Guilt and Punishment which is against no Law yet death reigning from Adam's fall till Moses and therefore all were under some Law Sin being so far imputed to them though they sinned not themselves as Adam did against an express particular command and penal threatning by supernatural Revelation from Heaven nor all that died e. g. Infants did actually and personally transgress Therefore it was from him as his vitiated guilty Seed that they derived Original Sin and by this vitious nature they at age sinned actually against that Law which they were under and by both were the Children of death so that we may compare Adam as the root of Sin and Death to all with Christ who is to all true Christians the root of Holiness and Life 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But the disparity must be noted For if the sin of one Man had such malignant power and pernicious efficacy as to procure the guilt and death of many we may be sure that the Grace and Mercy of God and the gift of that saving Grace which is from the Merits Intercession and Spirit of Christ shall be more effectual to the Life of many 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. And there is this further differences that Adam one Man by one sin brought the Sentence of Death on all the World which had not passed else upon us But it is many Sins of many Men which Christ doth deliver us from in the free gift of our Justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. For if one offence of one Man made all Men Subjects to Death by that one much more powerfully and effectually they which receive from one Redeemer abundance of Grace and the gift of Righteousness in the healing and pardoning of all their Sins shall certainly Reign in the purchased and promised life of Glory by that one Saviour Jesus Christ 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life 18. Therefore as by the offence of one the Sentance of Death was passed upon all his posterity so also by the Righteousness of one as the meritorious and procuring cause the free gift came on all Men for Justification and Life That is A free Gift is made and offered promiscuously to all on condition of believing suitable acceptance and actually justifieth all to Life who so believingly accept it and unthankfully reject it not 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. For as by one Adam's disobedience all Men as receiving their Nature from him are made guilty and corrupt and punishable as Sinners so by the procuring meritorious Obedience of one in performing all that was required of him as our Redeemer in perfect holiness of Soul and Life fulfilling the Law of Innocency and of Moses and the peculiar Law of Mediation being obedient to the Death on the Cross shall the many that by Faith receive him be constituted Righteous and so accounted and judged of God even reconciled pardoned adopted and made the Heirs of Life 20. Moreover the law entred that the offence might abound but where sin abounded grace did much more abound
angels was stedfast and every transgression and disobedience received a just recompence of reward 2. For if the Law which God delivered to Moses by the ministry of the voice and appearance of Angels was yet firm and sure and every sin against it and threatned by it was punished 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witness both with signs and wonders and with divers miracles and gifts of the holy Ghost according to his own will 3 4. Much less shall we escape if we neglect this far greater Salvation and more excellent manifestation of the Will of God even that Gospel which Christ first preacht himself and those that heard him confirmed by their testimony and preaching God also confirming to us their testimony from Heaven by many such signs and wonderful works and with many sorts of miracles or acts of Power and distributions of the Holy Ghost to others when they believed as were a certain proof of God's attestation and the approbation of his own Will Note That here we have the true evidence of the truth of the Gospel on which Believers may build their faith 5. For unto angels hath he not put in subjection the world to come whereof we speak 5. God hath not made Angels the Soveraigns of the World to come and put the Kingdom of Glory so under them that all must be their Subjects 6. But one in a certain place testified saying What is man that thou art mindful of him or the son of man that thou visitest him 7. Thou madest him a little lower than the angels thou crownedst him with glory and honour and didst set him over the works of thy hands 8. Thou hast put all things in subjection under his feet 6 7 8. But the Psalm is ultimately to be understood of Christ and his Church which saith What is man c. Though Christ was a while on Earth in a state of Humiliation below Angels us to the Flesh yet it was in order to the Glory and victorious Power of his Kingdom 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him 8. By this it is sure that all things are to be subdued to Christ though yet we see it not done 9. But we see Jesus who was made a little lower than the angels for the suffering of death crowned with glory and honour that he by the grace of God should taste death for every man 9. But we see that Jesus who was made lower than Angels for and in his state of Humiliation and Crucifixion is already ascended up into Heaven where he is crowned with Glory And as his death was suffered in the common nature of Man and the sins of all men had a causal hand in it and it was by God's Grace the purchasing Cause of the conditional Covenant of Grace and of all the good that men receive so he dyed to bring Man to Glory with himself And therefore that Text may well be understood of the advancement of Man both in Christ and his Church that shall be advanced by him 10. For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through sufferings 10. For it seemed meet to the God of Wisdom for whom and by whom all things are to make Christ the Captain of their Salvation a perfect performer of his Saving-Office and to obtain his own Glory in heavenly Perfection by the way of suffering and to bring all God's adopted Sons to Glory by the Merit of it and by following him in the same suffering way 11. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren 12. Saying I will declare thy name unto my brethren in the midst of the church will I sing praise unto thee 13. And again I will put my trust in him and again Behold I and the children which God hath given me 11 12 13. And that it is in and by Christ that Humane Nature is advanced as the Psal 8. saith is proved by the Union that is between Christ and us He that sanctifieth us and we that are sanctified are of the same Humane Nature and are as one Body And therefore as we must suffer with him we shall reign with him Therefore in the Texts that under other typical persons speak of Christ he calls us his Brethren and Children given him to whose trust we are committed 14 15. Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil And deliver them who through fear of death were all their life time subject to bondage 14 15. And that he might bring us to Glory with him as we have flesh and blood he would first be so far made one with us as to take also flesh and blood that he might be capable of suffering and dying for us and so by undergoing death which we by sin had brought our selves under and by rising from the Dead he might conquer Satan and Death and destroy his Kingdom and Power of Death which he had obtained by conquering Man by his Temptations and by God's letting him be the Executioner where he had been the conquering Tempter and so that Christ might deliver the Faithful by his Conquest of Satan and Death from continuance under Death and from the danger of Hell and from the slavish fear of both Death temporal and everlasting who else by their guilt and liableness to both these must be all their life time in bondage both by their danger and their fears 16. For verily he took not on him the nature of angels but he took on him the seed of Abraham 16. For it is not Angels that he took hold of or whose Natures he assumed and came to save but he took on him the Nature of Man the Seed of Abraham to save Man 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people 17. So that he must be in all things like Man whom he would save that he might be fit for his undertaken Office to be an High Priest for us to Godward and to be merciful and faithful therein to make Reconciliation for our sins 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted 18. For he himself having been tempted and tryed by Sufferings and having overcome them all he is now
them nor any heat 15 16. Note It is not the least difficulty in this Book to know when it speaketh really of what is done in Heaven and when of what is done on Earth and when of both This Text seemeth to speak chiefly of what is really done in Heaven To expound it only of the Liberty that came to the Christians after the Destruction of Jerusalem is improbable when the ten Persecutions succeeded To expound it of the Advancement of the Church by Constantine must make it to speak only of the Species of Christians that formerly suffered and of no individual persons but those that were then alive and is hardly believed by them that believe the reported Voice from Heaven Hodié venenum funditur in Ecclesiam and that know how quickly Papacy and Church-Corruption sprang out of it And yet to exclude all inferior Church-mercies from this Vision seemeth also unsafe 17. For the Lamb which is in the midst of the throne shall feed them and shall lead them unto living fountains of waters And God shall wipe away all tears from their eyes 17. The Churches on Earth shall have some Times of quiet Assembling and learning of Christ and his Ministers the pure Word of Life and Religion shall flourish and God shall give them some Respite and Intermission or Ease from Persecution under Vespasian and Titus But this is but a small Fore-tast of the heavenly Glory wherein these words shall be fulfilled where indeed they shall go out of God's Temple no more and shall have all Tears wiped away CHAP. VIII 1. ANd when he had opened the seventh seal there was silence in heaven about the space of half an hour 1. There was a little space after the opening of the seventh Seal before I saw or heard the Revelation of it 2. And I saw the seven angels which stood before God and to them were given seven trumpets 2. Seven Angels were appointed to publish as by Trumpet the Judgments following Some think that the Temple-Worship is here described where the people without prayed in silence while the Priest within officiated and the Trumpets sounded Which the following words favour 3. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne 3. Another Angel represented the High Priest whose Office was to offer Incense at the Altar and to offer up Prayers for the People To which use he had a Golden Censer and a Golden Altar to shew the honour of the Christian Ministry and Worship which is all accepted through Christ's Intercession 4. And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angel's hand 4. And God received as grateful the Prayers of his People as offered by the Ministers and by Christ 5. And the angel took the censer and filled it with fire of the altar and cast it into the earth and there were voices and thundrings and lightnings and an earthquake 5. And upon the Acceptance of the Saints Prayers followed the kindling of God's avenging Judgments on the Earth 6. And the seven angels which had the seven trumpets prepared themselves to sound 6. Then did the Messengers of God's Judgments prepare to publish or sound them forth 7. The first angel sounded and there followed hail and fire mingled with blood and they were cast upon the earth and the third part of trees was burnt up and all green grass was burnt up 7. And the Judgment published by the first Angel began with Destruction on the Countries such as usually accompany Wars which lay wast Land and Houses 8. And the second angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became blood 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed 8 9. That no place should escape the next degree of Judgment was represented by a Mountain of Fire cast into the Sea which turned the third part of the Sea into Blood c. signifying increased Wars and Bloodshed by Sea and Land The particular Signification Expositors are utterly disagreed in Dr. H. taketh it for the Bloodshed by Insurrections in Galilee Others for the Barbarians ruining the Roman Empire Others for Heresies in the Church Others for the Bishops Strife for Superiority 10. And the third angel sounded and there fell a great star from heaven burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the star is called wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter 10 11. And next the Jugdment was the infecting of the Rivers and Waters with mortal Bitterness by a Star from Heaven that was mortally bitter falling into them This signifieth the further extensive progress of the Punishment Some take this for the Fall of a great Captain of the Jews And some for one of their false seducing Prophets And some for the Fall of the Western Empire And some for Arrius Some for Pelagius Some for Mahomet and some for Hereticks in general 12. And the fourth angel sounded and the third part of the sun was smitten and the third part of the moon and the third part of the stars so as the third part of them was darkned and the day shone not for a third part of it and the night likewise 12. On the Sounding of the fourth Angel the progress of the Judgment was represented to me as the darkning of the third part of th Sun Moon and Stars signifying the fall of some great Powers Ecclesiastical or Civil Some expound it of Vespasians's destroying a third part of the Cities of Judea Some of the beginning of the Siege of Jerusalem Some of Totila's sacking of Rome Some of the Corruption of Prelacy before Popery Some of Arrianism Some of the general Corruption of the Church by Popery Lira takes the four Angels to be the four Hereticks as he doth the four Beasts to be the four Patriarchs 13. And I beheld and heard an angel flying thorow the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound 13. This punishment extended but to a third part But I heard an Angel flying in the midst of Heaven lowdly crying wo wo wo for the greater plagues that were yet to some Some expound this out of Josephus of one Jesus Son of Ananias that for many years before the siege went about pronouncing this wo Others divers other waies CHAP. IX 1 ANd the fifth angel sounded and I saw a
Woman in Heaven is meant the Pope and Church of Rome in its Power and by the Sun is meant their spiritual Power as Key-bearers of Heaven and by the Moon is meant all Princes Secular Power as under the feet of the Papal Church at least in order to the ends of the spiritual Power by which he may if they deserve it excommunicate and depose them By others is understood the Christian Church now raised to Honour and flourishing in Grace and Wisdom and having worldly Prosperity as a lower part of her Blessing or say others trampling on Wealth and worldly things with a holy Contempt And known by this Ensign of Honour that the twelve Apostles were its Founders under Christ and that still they hold fast the Apostolical Doctrine and depart not from it by humane deprivations or by heretical Seduction and Corruption This is a Crown of Glory to the pure Church being not yet seduced from Christian Apostolick Simplicity 2. And she being with child cried travailing in birth and pained to be delivered 2. She laboured with earnest desire to propagate Christianity through the World Some refer this to the Jewish Church desiring Christ's Nativity but most to the labour of Ministers to spread the Gospel and some specially to the Conversion of the Roman Empire 3. And there appeared another wonder in heaven and behold a great red dragon having seven heads and ten horns and seven crowns upon his heads 3. The Devil appeared in the shape of a great red Dragon specially Mars whom the Heathen Romans took for their special God His seven Heads and Crowns signifie his great Power especially at Rome the City that had seven Hills and ruled in the Earth and the ten Horns are the Kingdoms or Provinces of the Roman Empire 4. And his tail drew the third part of the stars of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devour her child as soon as it was born 4. By his Tail say many is meant his Subtilty by Hereticks he corrupted a third part of Christians which saith Dr. H. was by Simon Magus and the Gnosticks Say others by all the Swarm of Heresies Lira saith All this is spoken of the War of Cosroe King of Persia against the Christians Most Protestants say it is meant of the Roman persecuting Emperors Successes acted by Satan who sought to extirpate Christianity 5. And she brought forth a man-child who was to rule all nations with a rod of iron and her child was caught up unto God and to his throne 5. This Child say some was Christ others say Constantine most say the Church as prosperous which in Constantine's time was to be advanced to Power and prevail against Heathenism both by the Word and by the Sword Or that Christ by the Church was thus to rule Or as others the Martyrs taken up to God triumphed by suffering and furthered the Glory of the Church Others think it meaneth that in the days of the honest Heathen Emperors Alexander Severus Philip Arabs Constantius Chlorus c. the Church travailed as in the pains of Child-birth but was to suffer with patience as in the Wilderness till Decius Dioclesian Max. Hercul Maxentius and Licinius had done persecuting and then it was delivered by Constantine to an advanced free Church-state 6. And the woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days 6. Say some the Church throughout the Empire persecuted by Nero for three Years and a half was put to worship God in Obscurity and as in Flight But Nero's Persecution was before John wrote this if under Domitian Others more probably refer it to the later Roman Persecutions under which God kept his Church till its Deliverance And some understand it of Antichrist's driving the pure Church as into a Wilderness 7. And there was war in heaven Michael and his angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 7 8. Some expound this of the Conflict at Rome between Simon Magus and Simon Peter long before John wrote this if the story be true Others more probably say it represents the Churches Persecution by the Heathen Emperors especially Dioclesian Maxentius Licinius c. and their final Overthrow by Constantine by a War in Heaven of which this was the Effect By Michael some mean Christ Others rather that Arch-angel mentioned Dan. 10. who was Guardian Prince over Israel and is now such to the Church And whether such have real War in the Air with Devils is doubtful But the casting out Devil-worship in the Empire is here meant as the Effect 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 9. By the Similitude of casting down from Heaven to Earth is signified that Satan and Idolaters were cast out of Power and Honour in the World as Earth is opposed to the Church and Empire 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 10. The Church Triumphant and Militant glorifies God for this wonderful Change which shewed his strength for the setting up his Kingdom and the Exercise of Christ's Power and the Salvation of Men by conquering the Devil and the Heathens Note 1. If Christian Kingdoms be so honourable and called the Kingdoms of God and the Power of Christ and the Fall of Devils let them better consider it that cry them down under the name of National Churches and would have Churches to be only some gathered out of the multitude 2. Quest Why doth Satan accuse Saints day and night to God who never receiveth his false Accusations Ans 1. He hath too many true Accusations against them 2. He sheweth his Malice though without Success 3. He accuseth them by Slanderers and false Witnesses to the Rulers of the World and to the People to keep them in hatred of Faith and Godliness 11. And they overcame him by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death 11. Not only Christ but the Faithful under him conquer Satan and Heathens and all the Churches Enemies 1. By the Blood of Christ whose Sufferings trusted to are the Merit of their Successes 2. By the Word of God preached pleaded and witnessed by them 3. By their Sufferings and Martyrdoms 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great
take on them to know more 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glass 21. If there shall be any state on this side eternity which answereth this glorious representation how much more will the perfected glorious triumphant Church answer it 22. And I saw no temple therein for the Lord God Almighty and the Lamb are the temple of it 22. Some expound this of liberty to serve to God in every place as well as in Temples who yet would destroy them as conventiclers that do so But the Text seemeth to mean that this new Jerusalem is the perfect state which is above our instituted lower means God will be our All. 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 23. Prophetical Hyperbolies and Allegories may put as high terms as these for a state of meer reformation and Church prosperity But seeing that it must be a force and not an exposition which so restraineth it without proof we must believe that it hath a higher accomplishment 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth do bring their glory and honour into it 24. And those that shall be converted out of all nations of the Gentiles shall as well as Abraham and the Christian Jews lay up and find a treasure with Christ in the new Jerusalem Note They that expound this of the Thousand years Reign of raised Martyrs at Jerusalem and they that expound it of a peculiar Jewish Church there after the Jews Conversion say that the Nations round about shall not have the same Confirmation and Glory as the New Jerusalem but be liable to Tryals still Dr. Ham. who expounds it of the Churches prosperity after Constantine's Success giveth these Reasons 1. Because the New Jerusalem descendeth from Heaven Ans 1. So it may to Judgment and yet return to Heaven 2. Or rather the New Heaven and Earth shall be open as one An immortal Glory in the New Earth after the Resurrection may be the New Jerusalem 2 He argueth from Gal. 4.26 as if the Jerusalem above were only the Church Militant But that we deny 25. And the gates of it shall not be shut at all by day for there shall be no night there 26. And they shall bring the glory and honour of the nations into it 25 26. There shall be no danger of the entrance of Enemies or Traytors But all worldly glory and blessings by Saints referred to this end shall there be found in the transcendent perfect state 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambs book of life 27. Sure this proveth that it is somewhat better than the thousand years after Constantine that is here meant For alas how much abomination and deceit entred in that time what hatred false accusations worldliness pride cruelty and contention 2. Note None but Saints cleansed from gross sin will be found written in the Lambs Book of Life It is a vile slander on the Orthodox Doctrine of Election that we say the Elect may be saved how wickedly soever they live when we say that it is one Decree of God that electeth men to be holy obedient persevere and be saved CHAP. XXII 1. ANd he shewed me a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. 1. By this some understand Baptism that bindeth all to Purity Some the Gospel not muddied by Usurpers corrupt Canons And some the Spirit in greater measure And some the heavenly influence for illumination and life for ever All these in their seasons may be expected 2. In the midst of the street of it and of either side of the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and the leaves of the tree were for the healing of the nations 2. As in the prosperous Church militant everlasting life is open and given to all accepters by the Doctrine of the Apostles and continually represented and conferred in the Sacraments and by the Word the Spirit of Christ accompanying his Ordinances the Preaching of the Word is for the healing of the unbelievers and unconverted So in the New Jerusalem where the end of all his is attained the Glory is represented by the means that are past that brought them thither by which men were sanctified and the Nations healed the means being eminently though not formally in the attained end But the better the Church is on Earth the more it thus resembleth the New Jerusalem 3. And there shall be no more curse but the throne of God and of the Lamb shall be in it and his servants shall serve him 4. And they shall see his face and his name shall be in their foreheads 3 4. Thus it appeareth that the New Jerusalem is a state of Immortality by the Tree of Life and freedom from the Curse or all punishment for sin and the very Throne of God and Christ shall be visibly in it and they see God's face And though somewhat tending to all this be in the Church militant this seemeth a description of the Church triumphant 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever 5. There shall be no want of knowledge nor need of Ministers Teaching Scripture or such means For God will be to them above and instead of these and they shall reign for ever And what more can be hoped for by man Why should forced Expositions darken this 6. And he said unto me These sayings are faithful and true And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done 6. As Christ Matth. 24. told them of such devastations as that generation should see and yet adjoyneth the signs of the end of the World just so doth he by this Revelation shew John the Fall of Pagan Babylon and the Churches deliverance and yet shortly annex a thousand years after and then the end of the World All was to be shortly but not shortly equally with the first parts But it is not to be said that he almost past by the things that were shortly to be done and said almost all of the Papal Rome The certainty of the Revelation is the hope and joy of firm Believers 7. Behold I come quickly blessed is he that keepeth the sayings of the prophecy of this book 7. Think not that I delay my coming as slack of performing my Promise Some of this will be quickly done
free pardon and life to all true believing accepters 29. But I say unto you I will not drink henceforth of this fruit of the vine till that day when I drink it new with you in my Fathers kingdom 29. Two difficulties here arise 1. Did not Christ drink with them after his resurrection Ans 1. Some say He drank no wine but water which was their Ordinary drink 2. Others answer The Kingdom of his Father began at his Resurrection 3. Others say it meaneth Shortly I shall leave you and drink no more with you 4. Others probably think he meant I shall no more keep a Passover or Sacrament with you 2. The other difficulty is How he will drink of it in the Kingdom of his Father 1. Some say Literally after the Resurrection on Earth 2. Some say that a thousand years before the end of the World all things shall be restored to the primitive Paradise state and Christ raigning on Earth shall drink of the fruit of the Vine new or renewed 3. Others say This will be after the Resurrection in the New Earth 4. But the usual and safest Exposition is that the Metaphor signifieth onely mutual Joy in Heaven 30. And when they had sung an hymn they went out into the mount of Olives 30. N. Whether this Hymn was that used by the Jews which were all the 113.114.115.116.117.118 Psalmes or one made for that use by Christ is uncertain But they all joyned and tell us how suitable Thanksgiving and singing Psalmes or Hymns at Sacraments and Feasts is 31. Then saith Jesus to them All ye shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad 31. You will all be troubled at my Apprehension and be affrighted away from me as it is written c. 32. But after I am risen again I will go before you into Galilee 32. N. Christ oft fore-telling his Resurrection proveth his Truth why he would not appear in Jerusalem and to all but in Galilee and to few he gave us not the reason of it But he fore-knew the Jews rejection and would not force belief in them by fight 33. Peter answered and said to him Though all men shall be offended because of thee yet will I never be offended 33. Nothing shall affright me from thee N. His resolution was good But his self-confidence was bad 34. Jesus said to him Verily I say to thee that this night before the cock crow thou shalt deny me thrice 34. Before the time called Cocks crowing be past c. Note Christ knoweth before what mans free will will do 35. Peter said to him Though I should dye with thee yet will I not deny thee Likewise also said all the disciples 35. N. When men are resolved they are oft too insensible of their weakness and mutability 36. Then cometh Jesus with them unto a place called Gethsemane and â—aâ—th to the disciples Sit ye here while I go and pray yoâ—der 37. And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 36.37 Q. Why did not Christ use to pray with his Disciples but by himself Answ 1. We know not whether he used it or not 2. He sang a Hymn with them at the Passover But his Case so differed from all other mens that except in Thanksgivings and Generals the same Prayer would not suit him and them 38. Then saith he to them My soul is exceeding sorrowful even unto death tarry ye here and watch with me 38. N. Christ took our Nature though not our Sin And Nature is averse to Death and sensible of its hurt And the sence of Gods Enmity to Sin though not to him was the chief part of his Suffering 39. And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 39. Note 1. Prostration was a humbling Posture but this Example binds us not to the same gesture 2. The first act of Mans Will is simple complacence in good and averseness to evil as such According to this as Christ was a Man he was averse to Death and Suffering as Man is else it would be no penalty And this is it that he expresseth First in his Prayer But the Second Act of Mans Will is about Ends and Means that stand in Competition and is called Choosing or Refusing when two things inconsistent stand in competition the better is to be chosen And according to this Christ formeth the Second Part of his Prayer Not as I will q. d. Thou hast given me a Nature which doth and must desire good and not evil which desireth that I may not Suffer But it is thy Will and my Consent to Suffer Therefore thy Will and not my simple Volition be done 40.41 And he cometh to the Disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak 40. 41. Note Christ was to have no support from man in his Sufferings 2. Sleeping when we should Watch and Pray is a fault but such a one as may stand with Grace 3. Watching and Praying is Gods means appointed to save men from and in Temptation 4. The spirit of the Faithful is willing to do more good than they are able 5. The Flesh in Faithful Men may prevail against the Spirit in sins of natural infirmity for a time though not in gross Sins in the design and bent of heart and life 6. Christ tenderly excuseth his Servants infirmities 42. He went again the second time and prayed saying O my father if this cup may not pass away from me except I drink it thy will be done 42. I resign my will to submit to thine and I desire to fullfil it for which I came in Flesh 43.44 And he came and found them asleep again for their eyes were heavy And he left them and went away again and prayed the third time saying the same words 43.44 Ost speaking the same things in Prayer is meet for them that have the same causes and wants 45.46.47 Then cometh he to his disciples and saith to them Sleep on now and take your rest behold the hour is at hand and the Son of man is betrayed into the hands of sinners Rise let us be going behold he is at hand that doth betray me And while he yet spake lo Judas one of the twelve came and with him a great multitude with swords and slaves from the chief priests and elders of the people 45.46.47 Note To be hunted to death by the Chief Priests and Rulers to have a Multitude ready to serve them in it with armed Violence to be betrayed by One of his Disciples and forsaken by the rest was the case of Christ
days 30. How came the People to go about Jericho seven days and the Walls to fall but because they believed and trusted the Promises of Almighty God 31. By faith the harlot Rahab perished not with them that believed not when she had received the spies with peace 31. How came Rahab who was formerly a Heathen Harlot and then kept an Inn or House of Entertainment to scape when Jericho was destroyed but because she believed that the God of Israel was the true God and would deliver them that trust him 32. And what shall I more say for the time will fail me to tell of Gideon and of Barak and of Sampson and of Jephtha of David also and Samuel and of the prophets 33. Who through faith subdued Kingdoms wrought righteousness obtained promises stopped the mouths of lions 32 33. By believing and trusting God for unseen future things some conquered the Nations of their Enemies as Joshua the Judges David c. the truly faithful lived righteously in a sinful World obtained what God had conditionally promised and promises of yet further mercies for their fidelity as Abraham Phineas c. and God stopped the mouths of Lions to deliver them as he did by Daniel 34. Quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight the armies of the aliens 35. Women received their dead raised to life again and others were tortured not accepting deliverance that they might obtain a better resurrection 34 35. God made the fire harmless to them as Dan. 3. Divers scaped the Sword of bloody Persecutors as David c. recovered from Sickness as Job Hezâ—kiah c. fought valiantly trusting on God for Victory and so overcame Had their Dead raised as 1 King 17.21 2 King 4. Others endured Torment and would not sin to be delivered believing and hoping for Resurrection to a better Life as 2 Maccab. 19.30 and 7.9 36. And others had trial of cruel mockings and scourgings yea moreover of bonds and imprisonment 37. They were stoned they were sawn asuder were tempted were slain with the sword they wandred about in sheep skins and goat-skins being destitute afflicted tormented 36 37 And by believing the promised unseen Reward others endured the Tryal of cruel Mockings and scornful Reproach and to be whipt as Rogues and bound and laid in Gaols as Malefactors some were stoned some sawn asunder others tryed by hot Irons and other fiery torments some slain with the Sword others like contemned Vagabonds wandred in base Cloathing of Sheep-skins and Goat-skins destitute of outward things afflâ—cted and tormented 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dens and caves of the earth 38. All these were accounted and used as bad men unworthy to live as others peaceably in the World But were they such indeed No but such of whom the World was not worthy And many of them retired from the Converse of the World into Dens Caves and Mountains Note Oh the difference between God's Judgment of a Saint and Man's The World is not worthy of those scorned persecuted Saints whom their Persecutors call Rogues unworthy to live They are not worthy of their Company Example Counsel or other benefits For they know not what a Saint is nor the worth of a Saint nor how to use him yea they hate him and drive such away as they do the Offers of Christ and Grace 39. And these all having obtained a good report through faith received not the promise 40. God having provided some better thing for us that they without us should not be made perfect 39 40. And all these true Believers were justified by God's own Testimony left on Record to their praise But still it was things unseen and future which they believed and for which they suffered all this Martyrdom and pain And though God gave them their Reward in Heaven they lived not to see the Incarnate Saviour and the Kingdom of the Messiah the Catholick Church advanced by the pourings out of the Spirit of Christ which were the promised Blessings which God had told them he would give in the fulness of time For God had provided these greater Blessings of the Kingdom of Christ in its more perfect state and the fulness of that Spirit for this Age of the World in which we live and would not let them in those former Ages before our time partake of this more perfect Church-state Even as we now believe Christ's Glorious Coming and wait and suffer Persecution of Hope and yet must not live on Earth to see it as the last Age will do but must dye first and be raised to enjoy that sight CHAP. XII 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us 1. Seeing then we that are now called out to Tryal have before us the Instances of all the Faithful that have been before us who have conquered all the impediments of their Salvation by the effectual Beleif of God's Promise of unseen things let us quit our selves like men and as Runners in a Race let us be so far from turning to the World as to cast off all worldly Incumbrances which would hinder us and to avoid all sin in which without great care we shall be entangled and let us run with patience and perseverance the Race in which by God and our Covenant we are engaged for it is for our Salvation 2. Looking unto Jesus the author and finisher of our faith who for the joy that was set before him endured the cross despising the shame and is set down at the right hand of the throne of God 2. Let us fix our eyes on Jesus the Author and Leader of our Christian Faith and Course and the Perfecter of it who hath by his Doctrine and Example proposed it to us in that perfect form which he will own and crown who himself was moved by the future proposed Joy which was to be the Reward of all his Mediatorial Works for which he endured the pains of his Cross and Sufferings and despised the Shame and Reproach that attended it in comparison of the desired End which he hath now attained and is set down in Triumph and Glory next the Throne of God 3. For consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds 3. If you will well study Christ and consider how and why he endured such Opposition and Contradiction of wicked men who by sin falsly accused him of sin it will greatly strengthen you against weary Tiredness or fainting Cowardize 4. Ye have not yet resisted unto blood striving against sin 4. It is but little which you have yet been put to If you will be crowned you must be prepared
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