A Paraphrase on the New Testament, 1 Peter
The Firſt Epiſtle General of (the Apoſtle) PETER.
CHAP. I.
1. PEter an apoſtle of Jeſus Chriſt, to the ſtrangers ſcattered throughout Pontus, Galatia, Cappadocia, Aſia, and Bithynia, 2. Elect according to the fore-knowledge of God the Father, through ſanctification of the Spirit unto obedience, and ſprinkling of the blood of Jeſus Chriſt: grace unto you and peace be multiplied.
1. Peter an Apoſtle (not called the Univerſal Biſhop or Head or Governour of the Church,) to the diſperſed Jews through Pontus, &c. choſen by grace, out of that unbelieving forlorn Nation, according to Gods fore-knowledge and unſearchable Counſel, to Sanctification by the Holy Ghoſt, and to Obedience, and to a State of Reconciliation and Juſtification, by the Merit of the Blood of Chriſt applied; Grace and Peace multiplied to you, is my Prayer and Benediction.
3. Bleſſed be the God, and Father of our Lord Jeſus Chriſt, which according to his abundant mercy, hath begotten us again unto a lively hope, by the reſurrection of Jeſus Chriſt from the dead,
3. B…eſſed be God the Father of our Lord Jeſus Chriſt, who out of his abundant mercy, for the manifeſtation and Glory of it, hath regenerated us to a living hope, even a hope of Glorious Life, procured, notified and ſecured to us, by the Reſurrection of Chriſt from the dead.
4. To an inheritance inccorruptible, and undefiled, & that fadeth not away, reſerved in heaven for you: 5. Who are kept by the power of God through faith unto ſalvation, ready to be revealed in the laſt time.
4, 5. Not to ſuch a corruptible, defiled, fading Inheritance, as Earth is to its lovers, but to an Inheritance incorruptible, undefiled and holy, never fading reſerved by the Divine Love and Decree, and by the Poſſeſſion, Interceſſion and Promiſe of Chriſt, for you who are true Believers, and are kept by the power o… God through that Faith, which he hath given you, and you keep and exerciſe to Salvation, which ere long will be gloriouſly revealed to your ſight and poſſeſſion, the laſt time being not far off.
Note; It is revealed already in the Goſpel, and wil be fully revealed to ſeparated Souls: But the full glorious revelation is when the whole Church is conſummated.
6. Wherein ye greatly rejoyce, though now for a ſeaſon (if need be) ye are in heavineſs through manifold temptations:
6. In the belief and hope of this glorious Inheritance, you now live in great joy, though for a little time, when God ſeeth it needful for your good, he let out upon you thoſe trying ſufferings which are heavy and grievous to the fleſh.
7. That the trial of your faith, being much more precious than of gold that periſheth, though it be tried with fire, might be found unto praiſe, and honour and glory at the appearing of Jeſus Chriſt.
7. For as your Faith is a preciouſer thing than gold, and refined gold is the moſt precious gold; ſo tryed Faith, is the moſt precious Faith, and the tryal of it a greater work than the trying and refining of gold by fire; that ſo it may be found at the coming of Chriſt, a qualification meet for your own praiſe, honour and glory, and in you alſo unto Chriſt's.
8. Whom having not ſeen, ye love, in whom though now ye ſee him not, yet believing, ye rejoyce with joy unſpeakable, and full of glory:
8. Whom though you never ſaw in the fleſh, as we did that followed him, yet you truly love and honour: And though now you ſee him not in his glory, nor his coming, yet your effectual Faith doth ſo far ſerve inſtead of ſeeing him, that you rejoyce by it with unſpeakable triumphant joy, in hope of that which you ſhall ſee.
9. Receiving the end of your faith, even the ſalvation of your ſouls:
9. And ſhall ſhortly receive that great Salvation, for which you have believed.
10. Of which ſalvation the prophets have enquired, and ſearched diligently, who propheſied of the grace that ſhould come unto you. 11. Searching what, or what manner of time the Spirit of Chriſt which was in them did ſignifie, when it teſtified beforehand the ſufferings of Chriſt, and the glory that ſhould follow.
10, 11. Of this great Salvation and Kingdom of Chriſt Incarnate, which is dated from his Reſurrection, and perfected at his next coming, many Prophets foretold in their manner and degree; and they enquired, and diligently ſearched, more explicitely to have known it, and the time when it ſhould be, when the Spirit in them foretold that the Meſſiah muſt ſuffer, and in general, that glorious things ſhould follow.
12. Unto whom it was revealed, that not unto themſelves, but unto us they did miniſter the things which are now reported unto you by them that have preached the goſpel unto you, with the holy Ghoſt ſent down from heaven, which things the angels deſire to look into.
12. And it was revealed to them, that it was not to come to paſs in their days, and that it was not they, but we that ſhould ſee the Meſſiah, and his ſpecial Kingdom, and the things, which ſince his Reſurrection, are now preached to you by us his Miniſters, with the Seal of the Holy Spirit ſent down in a ſpecial abundance from Heaven, to be the Witneſs of Chriſt, and the Sanctifier of Souls; a myſtery ſo great, and of ſo excellent importance, that the Angels think it worthy their ſearch.
13. Wherefore gird up the loins of your mind, be ſober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jeſus Chriſt.
13. Wherefore, as runners gird their cloaths to them, that they trouble them not; do you fortifie your minds with holy Reſolution, and ſoberly watch, and keep up your Hope until the end; for that glorious effect of Redemption and Grace, which you ſhall ſee and enjoy at the day of Chriſt's glorious appearing, which will anſwer all your Hopes.
14. As obedient children, not faſhioning your ſelves according to the former luſts, in your ignorance:
14. And as obedient Children of God, to whom you are reconciled, no more living as you did in the time of your ignorance, in fleſhly luſts, and worldly vice.
15. But as he which hath called you is holy, ſo be ye holy in all manner of converſation; 16. Becauſe it is written, Be ye holy, for I am holy.
15, 16. And, as Children muſt be like their Father, and they muſt pleaſe God, who will be ſaved by him; therefore, as he that hath called you is a holy God and Saviour, be ye a holy People; for ſo God requireth; Be holy, for I am holy.
17. And if ye call on the Father, who without reſpect of perſons judgeth according to every mans work, paſſe the time of your ſojourning here in fear:
17. And if you call God your Father, and call on him, who, without reſpect of perſons, for any worldly difference, judgeth all men according to their works, let the thoughts of his Holineſs and future Judgment, cauſe you to paſs the time that you as Sojourners, wait for Chriſt's coming, in holy, cautelous, obedient fear.
18. Foraſmuch as ye know that ye were not redeemed with corruptible things, as ſilver and gold, from your vain converſation received by tradition from your fathers; 19. But with the precious blood of Chriſt, as of a Lamb without blemiſh and without ſpot.
18, 19. For the preciouſneſs of the price which redeemed us, tells us the great worth of our Salvation from ſin and miſery, which was not with ſilver and gold, or any corruptible price, but it was with the precious blood of Chriſt, the ſpotleſs Lamb of God, that ye were redeemed from the vain Ceremonies and Traditions which you were bred up in, and from your ſinful converſation.
20. Who verily was fore ordained before the foundation of the world, but was manifeſt in theſe laſt times for you; 21. Who by him do believe in God that raiſed him up from the dead, and gave him glory, that your faith and hope might be in God.
20, 21. Whom God had ſore-ordained to this bleſſed Office before the foundation of the World; but (though oft propheſied of) was not incarnate and manifeſt in the fleſh, till theſe laſt times, even for you that live ſince his coming, who are not by him drawn, as we are falſly accuſed, from the true and only God, but by him are taught the true knowledge of God, and to believe that God to be God indeed, wiſe, good and almighty, who raiſed Chriſt from the dead, and gave him glory; and ſo that your Faith and Hope might be ultimately in God alone, by Chriſt's Mediation.
22. Seeing ye have purified your ſouls in obeying the truth through the Spirit, unto unfeigned love of the brethren: ſee that ye love one another with a pure heart fervently,
22. And as you have purified your Souls from former Errour and Sin, by obeying the Goſpel, by the work of God's Spirit, unto unfeigned love of Chriſtian Brethren, be ſure to keep up that Love, and with a pure heart, and deep affection, to love each other.
23. Being born again, not of corruptible ſeed, but of incorruptible, by the word of God which liveth and abideth for ever.
23. Seeing you are not only Brethren by corruptible generation and relation, but of incorruptible ſeed, by the Word of God, who liveth and abideth for ever, and ſo muſt your incorruptible love to each other, which is part of your incorruptible nature.
24. For all fleſh is as graſs, and all the glory of man, as the flower of graſs: the graſs withereth, and the flower thereof falleth away: 25. But the word of the Lord endureth for ever. And this is the word which by the goſpel is preached unto you.
24, 25. For all fleſh, and all its glory, is a fading, dying thing, like the graſs and flower: But God's Word is everlaſting Truth, as Chriſt the Author is, and is our Guide to an Everlaſting Life: And this true Word is it which we preach to you by the Goſpel, and beſpeaketh endleſs conſtancy in your holy love and obedience.
CHAP. II.
1. WHerefore laying aſide all malice, and all guile, and hypocriſies, and envies, and all evil-ſpeakings, 2. As new born babes deſire the ſincere milk of the word, that ye may grow thereby:
1, 2. Lay aſide therefore, and renounce all naughtineſs, and all deceit, and hypocriſy, or counterfeiting, and all envy, and all ſpeaking evil of others. And as new born babes, deſire, and ſeek, and drink in the rational Milk, (or intellectual,) without fraud and mixture, that you may grow up to Salvation by it; which the mixture of hereſie, or hypocriſie would vitiate, and invectives againſt others would but turn it againſt your ſelves.
3. If ſo be ye have taſted that the Lord is gracious. 4. To whom coming, as unto a living ſtone, diſallowed indeed of men, but choſen of God, and precious, 5. Ye alſo as lively ſtones, are built up a ſpiritual houſe, and holy prieſthood, to offer up ſpiritual ſacrifices, acceptable to God by Jeſus Chriſt.
3, 4.5. And if you are Chriſtians indeed, and have had a Spiritual reliſh of the love of God in Chriſt, you muſt ſuppoſe his Church to be like an Houſe, in which every ſtone is a living man, and Chriſt is the chief Foundation ſtone, as the Lord of Life, on whom all the building is erected; rejected indeed by the Jewiſh and Heathen Rulers, but choſen of God to this bleſſed Office, and more Precious than any Pearl; and ſo coming to him the Foundation as ſo many living ſtones your ſelves, you being cemented to him, and to one another, are made one Spiritual Houſe of God; yea as a Temple, in which you are all Prieſts, to offer Daily Sacrifice to God; which he will accept through the Interceſſion of the great High Prieſt Jeſus Chriſt: For your Prayer and Praiſe may be thus accepted: (Think thus of Gods Houſe, and you may be for ſweeping and repairing it, but you will never be for dividing, diſmembring or ſeparating from it.)
6. Wherefore it is contained in the ſcripture, Behold, I lay in Sion a chief corner-ſtone, elect, precious; and he that believeth on him ſhall not be confounded.
6. This the Scripture foretold, ſaying, I lay in Sion, &c. That is, I ſet over the Church a Saviour and a King, on whom the Church ſhall be ſounded: And none ſhall be put to ſhame, by the fruſtration of their Faith, Hope and Obedience, who put their truſt in him.
7. Unto you therefore which believe he is precious; but unto them which be diſobedient, the ſtone which the builders diſallowed, the ſame is made the head of the corner, 8. And a ſtone of ſtumbling, and a rock of offence, even to them which ſtumble at the word, being diſobedient, whereunto alſo they were appointed.
7, 8. To you who believe, as he is eſteemed precious, ſo will he be in the riches of his grace to you: But to them that obey not the Goſpel, but are unbelieving rejecters of him, he whom the builders, the Jewiſh Rulers, did refuſe, is made the foundation of the Church, and they ſhall feel his Kingly Power; He is that Stone on which they ſtumble and fall, and that Rock on which the Adverſaries daſh themſelves in pieces, even they that unbelievingly reject, and quarrel againſt the Goſpel, and diſobey it: To which deſtruction (not to their ſin) the righteous God appointed them.
9. But ye are a choſen generation, a royal prieſthood, an holy nation, a peculiar people, that ye ſhould ſhew forth the praiſes of him, who hath called you out of darkneſs into his marvellous light:
9. But as the Iſraelites were, by their proper Covenant of peculiarity, ſeparated to God from the reſt of the World, and called a choſen Generation, a royal Prieſthood, an holy Nation, a peculiar People, eſpecially as typifying the Chriſtian Church; ſo are you more eminently a choſen Seed of Chriſt by his Spirit, a dignified Kingdom of Prieſts, who are all deſigned to reign with Chriſt; and all may have acceſs to God, a Nation or ſort of men ſanctified by dedication to God; though all the World be his, you are his peculiarly, and have the Covenant and Priviledges of Peculiarity, having greater mercies than the reſt of the World, that as Prieſts, you may ſtand daily before God, and celebrate his praiſes, who hath called you out of the darkneſs of ignorance, and unbelief, and wickedneſs, into that marvellous Light, by which you know him the Father of Lights.
10. Which in time paſt were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
10. Who were under the Roman Captivity, and ſcattered over the Earth, and alienated from God by unbelief, but now are made Chriſt's Free-men, and Fellow-Citizens with the Saints, and have obtained that mercy, which unbelievers do reject.
11. Dearly beloved, I beſeech you as ſtrangers and pilgrims, abſtain from fleſhly luſts, which war againſt the ſoul.
11. But you are yet Strangers and Sojourners in the Countreys where you are ſcattered, and indeed on Earth; therefore I earneſtly beſeech you to abſtain from that fleſhly pleaſure and life, which are uſually the fruit of wealth and proſperity in the World, and are warring Enemies againſt the holy Inclinations, Motions and Works of the Holy Spirit.
12. Having your converſation honeſt among the Gentiles, that whereas they ſpeak againſt you as evil-doers, they may by your good works which they ſhall behold, glorifie God in the day of viſitation.
12. And let your converſation, among the Heathens, be ſo juſt, and decent, and exemplary, that they that now ſpeak againſt you, as if you were a ſort of bad, deluded, contemptible men, through prejudice and malicious ſame, may by your excelling all others in good works, rejoyce, and give glory to God, when he ſhall viſit you with deliverance from your oppreſſors, and ſhall exalt you.
13. Submit your ſelves to every ordinance of man for the Lords ſake, whether it be to the King, as ſupream, 14. Or unto governours, as unto them that are ſent by him for the puniſhment of evil-doers, and for the praiſe of them that do well.
13, 14. Be ſubject to every Civil, Humane Ruler, tho Heathen, whether it be to Caeſar as ſupream, or thoſe ſubordinate Rulers, who are ſent by him for that which is truly the Office of Magiſtrates, to which God impowereth them, which is, to be puniſhers of evil doers, and praiſers or encouragers of them that do well.
15. For ſo is the will of God, that with well-doing ye may put to ſilence the ignorance of fooliſh men.
15. Your peace and ſafety is not to be look't for by reſiſting and conquering the Powers that are over you, but by due ſubjection and patience while you obey God, to ſilence thoſe ignorant, fooliſh men, who falſly reproach you as a turbulent and unruly ſort of People, for differing from them in Religion, and obeying God before men.
16. As free, and not uſing your liberty for a cloak of maliciouſneſs, but as the ſervants of God.
16. You are indeed Chriſt's Free-men, delivered from true ſervitude to Sin and Satan; but you are God's Servants, and muſt obey him, in uſing your Chriſtian Liberty to his glory, in your appointed way of duty; and not as a covering for any evil.
17. Honour all men. Love the brotherhood. Fear God. Honour the King.
17. In ſhort; Give all men their due reſpect: Love all Chriſtians, eſpecially Chriſtian Societies or Churches, with a ſpecial love: Fear God above all, with reverent obedience: and under him give that eminent honour to Kings and Rulers, which is their due.
18. Servants be ſubject to your maſters with all fear, not only to the good and gentle, but alſo to the froward.
18. Chriſtian Servants muſt be ſubject to their Maſters, whether Chriſtian or Heathen, with due reſpect and reverence, even to thoſe that are froward, and wrathful, and abuſe them, and not only to the good and gentle.
Note; That this binds not free Servants to continue with ſuch Maſters, when they may have better; but only Slaves, that may not change, and alſo voluntary Servants, till their time of Service be at an end.
19. For this is thank-worthy, if a man for conſcience toward God endure grief, ſuffering wrongfully. 20. For what glory is it, if when ye be buffetted for your faults, ye ſhall take it patiently? but, if when you do well and ſuffer for it, ye take it patiently, this is acceptable with God.
19. For this God accepteth as a rewardable act of Obedience, when in conſcience of God's commanding patience, you indure wrongful ſuffering. 20. Can you think it a rewardable thing, as of any ſpecial worth, to take it patiently when you are beaten for your faults? &c.
Note; What then ſhall we think of thoſe Servants, even the religious ſort, that can neither bear ſtroaks nor words when they deſerve them, but will repine, and ſwell with paſſion, if they be but reproved for their faults, yea, for their ſins againſt God, and will not humbly confeſs them?
21. For even hereunto were ye called: becauſe Chriſt alſo ſuffered for us, leaving us an example, that ye ſhould follow his ſteps.
21. For your very Calling of Chriſtianity bindeth you to this obedient Patience, in imitation of Chriſt, who in his ſuffering for us, became our Example, whom we muſt follow.
22. Who did no ſin, neither was guile found in his mouth. 23. Who when he was reviled, reviled not again, when he ſuffered, he threatned not, but committed himſelf to him that judgeth righteouſly.
22, 23. Who never did ill, in word or deed; and yet being ſcorned and reviled, he returned not to them the like, nor gave them one ill word for another; nor threatned revenge when he ſuffered by them, but prayed for the pardonable, and committed all to God the righteous Judge.
24. Who his own ſelf bare our ſins in his own body on the tree, that we being dead to ſin, ſhould live unto righteouſneſs; by whoſe ſtripes ye were healed.
24. And never think much to imitate the Patience of your Lord, conſidering what he did therein for us: For it was the puniſhment of our ſins, which, as a Sacrifice, he bare in his ſuffering body on the Croſs, that we being dead to ſin, as he died for ſin, might live to righteouſneſs, as he revived and roſe: And he that healed you by his own ſtripes, will not let you be finally loſers by any ſtripes which you endure in obedience to him.
25. For ye were as ſheep going aſtray, but are now returned unto the Shepherd and Biſhop of your ſouls.
25. For in your ſtate of ignorance and unbelief, you were like wandring, loſt Sheep, but now you are converted, and come home to the true Shepherd and Biſhop of your Souls, who keepeth you, and will feed & ſave you.
CHAP. III.
1. LIkewiſe, ye wives, be in ſubjection to your own husbands, that if any obey not the word, they alſo may without the word be won by the converſation of the wives:
1. And though Wives be not Servants, yet a loving ſubjection and obedience to their Huſbands is their duty; ſo that if their Huſbands be unbelievers, and are not converted by Miniſters preaching, yet the converſation of their Wives may be ſuch as may convince them of the goodneſs of Religion, and may win them to a liking of the Word, till by it they are fully converted.
Note; This winning converſation of Wives, is, their excelling all other ſorts of Women in love, prudence, meekneſs, patience, humility, diligence in educating Children, in holineſs, &c.
2. While they behold your chaſt converſation coupled with fear.
2. While they ſee your pure and chaſt converſation, joyned with the true fear of God (or reverence to them.)
3. Whoſe adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, and of putting on of apparel:
3. And do not inordinately mind that ſort of adorning, which conſiſteth in following the faſhions of proud, vain or laſcivious perſons, ſuch as plaiting or knotting the Hair, and wearing Ornaments of Gold, to make you ſeem rich, or extraordinarily comely; and coſtlineſs, neatneſs or curioſity of Apparel.
Note; That the thing forbidden, is the ſignifying of a vain, proud, procacious, tempting mind, and the imitation of ſuch vain perſons: And that the Rule to be obſerved in Apparel by the rich, is to chuſe, 1. That which is beſt for bodily health, as warm and ſuitable. 2. Leaſt hindering, and moſt uſeful for labour and buſineſs. 3. Decent, without curioſity, or too much coſtlineſs. 4. Not ſcandalous, either imitating thoſe above our rank, or humorouſly and ſordidly ſingular, but imiting the graveſt of our own age and rank. 5. But the command of a Huſband, though he ſhould be miſtaken, may oblige a Wife or Child to ſomewhat differing from their own inclination or judgment. 6. And young perſons deſiring Marriage, may go further adorning than graver Women, ſo they deceive none thereby.
4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet ſpirit, which is in the ſight of God of great price.
4. But labour to excel in that which is the trueſt and preciouſeſt ornament, which is the New Creature of a right frame of heart, which is not like beauty, or apparel, or gold, a corruptible thing; and ſpecially a humble, meek and quiet ſpirit, void of pride, and paſſion, and of an unquiet mind, that troubleth it ſelf, and thoſe that are about ſuch; that is hardly pleaſed, nor can live pleaſingly to others, but keep themſelves, and their Families, in diſcontent, and uncomfortable trouble. God is the Judge of our amiableneſs▪ whom you muſt ſpecially pleaſe: And he highly valueth this meek and quiet ſpirit.
5. For after this manner in the old time, the holy women alſo who truſted in God adorned themſelves, being in ſubjection unto their own husbands.
5. This was the chief adorning of thoſe holy Women, whoſe praiſes you read of in the Scripture, who truſted in God, being in reverent and loving ſubjection to their Huſbands.
6. Even as Sara obeyed Abraham, calling him lord, whoſe daughters ye are as long as ye do well, and are not afraid with any amazement.
6. And thus Sarah, the believing Wife of Abraham, the Father of the Faithful, obeyed and reverenced her Huſband, and ſpake of him as her ſuperiour; and you will be the Daughters and Succeſſors of her Faith and Bleſſing, as long as you do well, and are obedient to God and your Huſbands, and give not way to thoſe vexatious, cauſeleſs fears, which your Sex is much liable to, and which ſignifie too little truſt in God, eſpecially when they would fright you from your duty.
7. Likewiſe ye husbands, dwell with them according to knowledge, giving honour unto the wife as unto the weaker veſſel, and as being heirs together of the grace of life, that your prayers be not hindred.
7. And you, Huſbands, muſt dwell with them, as beſeemeth thoſe that ſhould teach and guide them, and therefore ſhould excel them in knowledge, and help to edifie them; and becauſe their parts are ſuppoſed to be lower than yours, do not contemn them for it, but contribute your Authority and Wiſdom to maintain their honour, and keep them from being contemned by Children or Servants; as being ſo nearly united, that you ſhould live together as joynt Heirs of all the mercies of God, for this life, and a better; that ſo, in this concord, you may daily pray together, as with one mind and mouth, and that diſcord and diſcontent unfit you not for ſuch united prayers.
8. Finally, be ye all of one mind, having compaſſion one of another, love as brethren, be pitiful, be courteous: 9. Not rendering evil for evil, or railing for railing: but contrariwiſe bleſſing, knowing that ye are thereunto called, that ye ſhould inherit a bleſſing.
8. Yea, let all Chriſtians be of one mind, and live in concord, not exagitating, but compaſſionating, each others infirmities and ſufferings, loving as Chriſtian Brethren ought; pitiful to thoſe that need you, and humble and courteous to all; not hurting thoſe that hurt you, nor railing at thoſe that rail at you, as if you might lawfully revenge evil with evil; but contrarily, bleſs thoſe, and give them good words, who give you evil ones: For Chriſt by his Word, Example and Mercys, hath called and obliged you to this, that you may be bleſt of God.
10. For he that will love life, and ſee good days, let him refrain his tongue from evil, and his lips that they ſpeak no guile. 11. Let him eſchew evil and do good, let him ſeek peace, and enſue it.
10, 11. For as it is ſaid, Pſal. 34. He that will love life, &c. Seeing you love life, and would live in peace and quietneſs, the likelieſt means to attain this, is 1. To keep your Tongues from ſpeaking evil of any man, and from all other evil; 2. And from falſhood, deceit and diſſimulation, (for it is mens own unbridled Tongues which bring moſt of their troubles on them, and falſe words that hide faults, at laſt detected, expoſe men more.) 3. Avoid all real evil, and then your Righteouſneſs will appear through the V…il of malicious ſlanders, and falſhood will be detected, and not long hide your Innocency. 4. And do all the good you can to all men, as well as your immediate Duty to God: And Nature having a love to ſuch as do us good, and a reverence of God, ſuch good works, and well doing, will powerfully juſtifie you in the Conſciences of moſt men. 5. And ſtand not contentiouſly on your right, but whatever men are or do, ſeek peace with all; and be not ſoon weary, but follow after it ſtill in hope.
12. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord it againſt them that do evil.
12. And this is not meer policy to pleaſe men, but whatever they be, it is God that your lives and peace depend on; and he that commandeth this, is pleaſed with it; and his Eyes watch over you for good, to ſave you from unreaſonable men, and he heareth their prayers in all diſtreſs; while evil ſpeakers and doers, God himſelf is more againſt, than men.
13. And who is he that will harm you if ye be followers of that which is good?
13. If your Zeal in Religion be a Zeal of good works, to ſet your ſelves earneſtly, as to obey God, ſo to do good to all men; he muſt be a very impious and diabolical man, that will for this ſett againſt you: It is the likelieſt way to your quietneſs.
14. But and if ye ſuffer for righteouſneſs ſake, happy are ye, and be not afraid of their terrour, neither be troubled:
14. But I confeſs ſuch blinded, unreaſonable, malignant Slaves and Executioners Satan hath, that will perſecute you, even for Righteouſneſs ſake: But this is the way to, and prognoſtick of your reward and happineſs: And therefore let not mens threats, rage, or cruelty, terrifie or trouble you, ſeeing you ſhall be unſpeakably gainers by it.
15. But ſanctifie the Lord God in your hearts, and be ready always to give an anſwer to every man that asketh you a reaſon of the hope that is in you, with meekneſs and fear:
15. But let God always be in your hearts with the higheſt reſpect, obedience and honour, and be ſtill furniſhed with thoſe Reaſons of your Faith and Hope, that you may be ready to profeſs them, and to give a good account of them to any that demandeth it; and this with meekneſs and due reverence to Superiors, and not with paſſionate upbraiding them, or with diſdain.
16. Having a good conſcience, that whereas they ſpeak evil of you, as of evil doers, they may be aſhamed that falſly accuſe your good converſation in Chriſt.
16. Keeping your Conſciences clear from guilt, that they may juſtifie you when men accuſe you; and whereas men ſlander you as bad men, and ſeditious and unpeaceable, your good converſation, according to Chriſt's Law and Example, may ſhame their falſe accuſations, (a better defence than bare words, and diſputing with them.)
17. For it is better, if the will of God be ſo, that ye ſuffer for well-doing, than for evil doing.
17. For if God will have you ſuffer, it's far better that it be for well doing, than for ill doing: Better for you, though worſe for your Perſecutors: For now the body only ſuffereth, while the ſoul is free, which elſe would ſuffer far worſe than perſecution
18. For Chriſt alſo hath once ſuffered for ſins, the juſt for the unjuſt: (that he might bring us to God.)
18. For Chriſt himſelf had greater ſufferings in the body than we; but he ſuffered not in the conſcience of any guilt of his own, but was juſt, and ſuffered for the unjuſt, to reconcile and bring us to God.
18, 19, 20. Being put to death in the fleſh, but quickned by the Spirit: By which alſo he went and preached unto the ſpirits in priſon; Which ſometime were diſobedient, when once the long-ſuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is eight ſouls, were ſaved by water.
18, 19, 20. Being put to death indeed as to the fleſh, but made alive as to the Spirit, (or by the Spirit;) in which (or by which) he went and preached to the Spirits in Priſon, which heretofore, in the days of Noah, were refractory, and hardned in ſin and diſobedience, while the long ſuffering of God endured them, and waited for their Repentance, while the Ark was making and preparing, and Noah preaching to them; yet ſo impenitent were they to the laſt, that only eight were ſaved by the Ark.
Note; It's no wonder that Expoſitors of this Text differ: Some think that by [the Spirit] ſhould rather be [in the Spirit] or [as to it] put in direct diſtinction from the Body; and that it's an Argument for the immortality of the Soul, by [quickned] being meant only that his Soul was alive, while his Body was dead; and that in that Soul he went then and preach't to impriſoned ſinners, that were drowned in the Flood; ſay ſome, to ſhew them his Triumph, and what Salvation they loſt; and ſay they, This is it that is called his Deſcending to Hell; ſay others, to offer them mercy once again; ſay others, to bring ſome penitents from their long impriſonment: But others think, that [by Spirit] is meant the Power of God, or the Divine Nature of Chriſt, or the Holy Ghoſt, (not Chriſt's Soul again en…ing into his Body;) and that the preaching meant, was by Chriſt's Spirit in Noah before the Flood, and not after his Death. To name other Expoſitions, or the Reaſons given for each, would but perplex the Reader, unleſs I were able ſo clearly to aſſert one of the Expoſitions, as to confute all the reſt. They that think Chriſt's Soul and Godhead preacht to Spirits while his Body lay in the Grave, ſuppoſe that thoſe Spirits knew it whom it concerned: But if it had been neceſſary for us to know not only Chriſt's preaching to our ſelves, but to them, he would ſurely have more clearly fold it us.
21. The like figure whereunto, even baptiſm, doth alſo now ſave us (not the putting away of the filth of the fleſh, but the anſwer of a good conſcience towards God) by the reſurrection of Jeſus Chriſt:
21. And that Salvation from the Deluge by the Ark, prefigureth our Salvation in the Church from God's wrath by Baptiſm, and that through the power of Chriſt's Reſurrection, to which we begin our Conformity, when we are raiſed to Holineſs by his Spirit, as we riſe out of the Water in Baptiſm: But by Baptiſm I mean not that the outward act of waſhing the Body ſerveth to this Salvation; nor muſt you think that God layeth it on any outward Ceremony, ſave as it is the exerciſe of our Obedience and Faith: But it is the faithful anſwer to God of a reſolved Soul in the Covenant of Baptiſm, who when aſked, doth profeſs and promiſe to believe in, and give up it ſelf, to God the Father, Son and Holy Ghoſt, and to Renounce the World, the Fleſh and the Devil. Baptiſm is but the celebration of this ſaving Covenant; and it is covenanting ſincerely that is the Condition of Salvation, and Waſhing is but the ſign.
22. Who is gone into heaven, and is on the right hand of God, angels, and authorities, and powers being made ſubject unto him.
22. And well may I ſay, that Chriſt's Reſurrection ſaveth ſincere baptized Covenanters, as God by the Ark did Noah, &c. when Chriſt thus riſen, is gone into Heaven, advanced to the higheſt Authority and Honour, all Angels, and all Authorities and Powers in Heaven or Earth, being made ſubject, as his Enemies to their woe, and his Servants to their joy, ſhall ſhortly find; ſo that he is fully able to give and do for us whatever he hath promiſed, and we need.
CHAP. IV.
1. FOraſmuch then as Chriſt hath ſuffered for us in the fleſh, arm your ſelves likewiſe with the ſame mind: for he that hath ſuffered in the fleſh, hath ceaſed from ſin: 2. That he no longer ſhould live the reſt of his time in the fleſh, to the luſts of men, but to the will of God,
1, 2. Let then the ſufferings of Chriſt have their due effect on you, in conforming you to his death, that you may, as crucified or dead men, give over ſinning, being as dead to fleſhly luſts; that ye no longer live the reſt of your time in the fleſh, according to the luſts of your ſelves, or any tempting men, but wholly live to the will of God, as your Rule and End.
3. For the time paſt of our life may ſuffice us to have wrought the will of the Gentiles, when we walked in laſciviouſneſs, luſts, exceſs of wine, revellings, banquettings, and abominable idolatries:
3. Alas, we did too long live according to Heathen Senſuality (and that time cannot be called back) even in laſciviouſneſs and luſts, (either fornication or immodeſties that tend thereto) and in exceſs of wine or ſtrong drinks, in revellings, and banquettings, or unneceſſary feaſtings, to gratifie fleſhly appetite and luſts, and in the bacchanals and jovialties of their Idolatry.
4. Wherein they think it ſtrange that you run not with them to the ſame exceſs of riot, ſpeaking evil of you:
4. And though it is monſtrous & againſt humanity, that reaſonable men ſhould thus live like brutes, yet they ſtand and wonder at you, as if you were the monſters, or ſtrange people, becauſe you will not be as bad and mad as they, and run with them brutiſhly againſt God, and Faith, and Reaſon, into this ſenſual exceſs of ſports, luſt and riot.
5. Who ſhall give account to him that is ready to judge the quick and the dead.
5. But the time is near when, for all this, they muſt come to Judgment, and a ſad account they muſt ſhortly give to the Righteous Judge of all the World.
6. For, for this cauſe, was the goſpel preached alſo to them that are dead, that they might be judged according to men in the fleſh, but live according to God in the ſpirit.
6. But wonder not at their obloquy, nor imitate them; but look to the Example of the Martyrs, and thoſe that are dead in Chriſt, who received and obeyed the Goſpel preacht to them, that while they were judged and perſecu…ed in the fleſh according to the rage of men, they might live in the Spirit unto God, and obtain his glory through all ſuch ſuffering.
7. But the end of all things is at hand: be ye therefore ſober, and watch unto prayer.
7. But the time of their fooliſh rage, and of your patient ſuffering, will be but ſhort: The end of all earthly things is near; therefore let ſoberneſs be to you inſtead of luſts, and revelling, and fleſhly pleaſure; and by watching and prayer, ſeek and wait for grace and glory.
8. And above all things have fervent charity among your ſelves: for charity ſhall cover the multitude of ſins.
8. And above all things, be ſure that you have, and carefully preſerve and exerciſe (not only peace and mutual forbearance, but,) a ſpecial love, yea fervent love to one another, even to all Chriſtians, and ſpecially in your Societies and Relations: For as love covereth, and not aggravateth faults towards one another; ſo God who hath ſaid [Bleſſed are the merciful, for they ſhall obtain mercy; and if ye forgive, you ſhall be forgiven] will cover and forgive the many ſins of ſincere, loving Chriſtians.
Note 1. The two Extreams that in all Ages have torn the Church, ſhould have regarded theſe words of Peter.
1. The Papal Church-tearers, that perſecute all that conſent not to their Canons, Forms and Shadows, ſhould have remembred [above all things] (even above your pretended plea for Obedience to you, and Decency and Order,) have fervent Love: 2. And the paſſive Separatiſts, that can find faults enough in the Orders, and Forms, and Ceremonies of Churches, to ſeparate from the Communion of almoſt all on Earth, ſhould have deeplier received ſuch Texts as this [above all your ſuperſtitious pretences to more purity of Churches, and better Diſcipline, have fervent Charity.] 3. It is but partiality and jealouſie of the Cauſe of Juſtification againſt the Papiſts, which maketh ſome excellent Expoſitors diſtort this Text, ſo as to exclude from its ſenſe, God's covering of our ſins; becauſe they conſider not aright, 1. That Pardon, as continued and as renewed for daily renewed ſins, hath more for the condition of it required in us, than the firſt Pardon and begun Juſtification hath: The firſt act of ſound Faith ſerveth for the beginning, but the continuance of it, with its neceſſary fruits, is neceſſary to the continuance and renewing of Pardon. 2. That the Faith which is required to Juſtification and Pardon, is giving up our ſelves to God the Father, Son, and Holy Ghoſt, in the Baptiſmal Covenant: That is, our Chriſtianity, which is not put in oppoſition to that Love or Repentance, which is ſtill implied as part of the ſame Covenant Conſent, or its neceſſary fruit, but to the Works of the Law of Moſes, or of Works, or any that are ſet in competition with Chriſt, and Free Grace.
If prejudice hindred not men, the reading of the Angel's words to Cornelius, and of Chriſt's [forgive, and ye ſhall be forgiven] and the Parable of the pardoned Debtor caſt into Priſon for not pardoning his Fellow-ſervant, with Jam. 2. and Matth. 25. would end all this controverſie.
9. Uſe hoſpitality one to another without grudging. 10. As every man hath received the gift, even ſo miniſter the ſame one to another, as good ſtewards of the manifold grace of God.
9, 10. As God hath given more or leſs of Riches or any of his gifts to any one, let him proportionably uſe them by free communication to them that need, remembring that all you have is freely given you of God, and that you are but his Stewards, and receive it not for proviſion for your pride, or fleſhly luſts, but for your Maſter's uſe, of which you muſt give an account.
11. If any man ſpeak, let him ſpeak as the oracles of God: if any man miniſter, let him do it as of the ability which God giveth, that God in all things may be glorified through Jeſus Chriſt; to whom be praiſe and dominion for ever and ever. Amen.
11. Let your diſcourſe be holy, grave and true, ſpecially when you ſpeak of Divine things: Let your contribution and bounty to all good uſes, be proportioned to the eſtate and ability which God giveth you, that God may be glorified in all you do, by the exerciſe of your Faith in Chriſt, &c.
12. Beloved, think it not ſtrange concerning the feiry trial, which is to try you, as though ſome ſtrange thing happened unto you.
12. Note 1. Perſecutions are for the tryal of our Sincerity and Strength; and therefore our uſe of them is, to come out approved and refined. 2. No Chriſtians ſhould count them ſtrange, becauſe Chriſt taught us to expect them, and calls us to count our coſt, and forſake all. And counting them ſtrange, ſheweth that we came not to Chriſt on his terms of taking up the Croſs, and Self-denyal, as we ought.
13. But rejoice, in as much as ye are partakers of Chriſts ſufferings; that when his glory ſhall be revealed, ye may be glad alſo with exceeding joy.
13. But inſtead of dejection, let it be your joy, that ye are now partakers of Chriſt's ſufferings, that you are conformed therein to him, and ſuffer for him, that ſo you may have aſſurance that you ſhall be glorified with him; and meet him with exceeding joy at his great appearing.
14. If ye be reproached for the Name of Chriſt, happy are ye, for the ſpirit of glory, and of God reſteth upon you: on their part he is evil ſpoken of, but on your part he is glorified.
14. Your patient ſuffering reproach for Chriſt, is a part and prognoſtick of your happineſs: And ſhould they that believe this, be impatient of their own good? For the Spirit of God, which is your glory, and glorifieth him, and proveth his Love to you, is it that for…ifieth you: And as he is diſhonoured by their reproaches, for which they will ſuffer; ſo he is glorified by your fortitude and fidelity, for which you ſhall be fully rewarded.
15. But let none of you ſuffer as a murderer, or as a thief, or as an evil doer, or as a buſie-body in other mens matters.
15. But ſin is worſe, and more ſhameful than ſuffering: and therefore be ſure that you avoid guilt, and that none of you ſuffer, 1. As a murtherer, or hurter of others; 2. Or as a thief, or defrauder of any; 3. Or for any evil deed; 4. Nor for playing the Biſhop in other mens Charges, or medling with other mens matters buſily without a juſt call.
16. Yet if any man ſuffer as a Chriſtian, let him not be aſhamed, but let him glorifie God on this behalf.
16. But if any ſuffer patiently for Chriſt, or for well doing, take it not for a ſhame, but for an honour, and ſo behave your ſelves in it, as to honour God who honoureth you.
17. For the time is come, that judgment muſt begin at the houſe of God: and if it firſt begin at us, what ſhall the end be of them that obey not the goſpel of God?
17. As it is ſaid, Ezek. 43.4, 5. So now God, being entring on a courſe of Judgment, will begin with the correction and trying of his Children, in which the Infidels will by execution increaſe their guilt: And our ſufferings now are a dreadful prognoſtick of theirs that follow in the end.
Note; How little cauſe wicked men have to be glad of the Churches ſufferings, when it prognoſticateth a far more heavy Judgment of themſelves!
18. And if the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinner appear?
18. And if the righteous be ſaved (though certainly, yet) by ſo much labour, coſt and ſuffering in this life, O how will ungodly ſinners ſtand in Judgment before a juſt condemning Judge!
19. Wherefore let them that ſuffer according to the will of God, commit the keeping of their ſouls to him in well doing, as unto a faithful Creatour.
19. Therefore let us ſee that, if we ſuffer, it be for matter and manner according to God's will, and let our duty and well-doing be our care; and ſo let us wholly commit our Souls to the keeping and Love of our faithful Creator, and quietly truſt him to preſerve and ſave them.
CHAP. V.
1. THe elders which are among you I exhort, who am alſo an elder, and a witneſs of the ſufferings of Chriſt, and alſo a partaker of the glory that ſhall be revealed. 2. Feed the flock of God which is among you, taking the overſight thereof, not by conſtraint, but willingly: not for filthy lucre, but of a ready mind.
1, 2. The elder and wiſer ſort being uſually made Paſtors of the Churches, I, who am an Elder in Age and Apoſtleſhip, and a Witneſs of Chriſt's Sufferings, and, on the Mount, had a glimpſe of the Glory which ſhall be fully revealed and communicated, and have my right to it, and part in its fore-taſt, do exhort and beſeech them faithfully to over-ſee, and feed, and take care of, all the Flock which is among you; taking the Over-ſight, or Epiſcopacy, of it, not as a burthen unwillingly, but willingly; not for filthy Lucre, becauſe the Paſtors have double Honour and Main…nance, but out of love to Chriſt and the Church, with a ready chearfulneſs to undergo all the trouble and danger of it.
Note, 1. The Office of true Biſhops is to [feed and guide the Flock that is among them.] What are they then, that have the name and title of being ſole Biſhops over a thouſand, or many hundred or ſcore, of Flocks, which are ſo far from being among them, or being fed by them, that the hundredth perſon never heard them teach, or ſaw their faces?
2. Though moſt Expoſitors apply foreign, not by conſtraint, but willingly, to the Biſhop's willingneſs of his work, yet Dr. Hammond applieth it to the Biſhop's manner of guiding the Flock, as not conſtraining them by force, nor uſing violence in an active ſenſe. And whether theſe words prove it or not, other Scriptures, and the nature of the Caſe, prove that Biſhops have no power of Corporal Force, but ruling by God's Word, and that none but Volunteers are capable of Church-privileges and Communion, and Paſtoral Conduct.
3. They that ſeek and take a Biſhoprick for filthy Lucre of the Benefice, Wealth and Worldly Honour, are Intruders that come not in Chriſt's way: And they that alſo caſt out the uſe of the Keys from the particular Churches among them, and inſtead of it, rule ſecularly, by deſtructive force, and prophane the power of the Keys, by committing them to uncapable Lay-men, to be uſed, suo modo, contrary to their nature and end, yea, againſt men for obeying God; do take God's Name and their ſacred Titles in vain, for which God will not hold them guiltleſs.
3. Neither as being lords over God's heritage: but being enſamples to the flock.
3. Nor, as if they were Lords of the Church, to domineer over the people of God, and rule them by the Sword or outward Force, or command them by Laws or Impoſitions of their own, beſides the Ordering of Chriſt's own Ordinances in ſubſervient Circumſtances, for the Churches Edification, nor to extort from them a large Maintenance: But as becoming Enſamples to the Flock, of all the Humility, Self-denyal, Love and Patience, and all other Vertues which they preach.
Note; How can Men be ſuch viſible Examples to many hundred Flocks that never knew them?
4. And when the chief Shepherd ſhall appear, ye ſhall receive a crown of glory that fadeth not away.
4. And though you have no reward from men, when Chriſt, the Redeemer, and Owner, and chief Ruler, Lover and Defender of his Church, ſhall come to Judgment, you ſhall receive from him your full reward, even a never fading Crown of Glory.
5. Likewiſe ye younger, ſubmit your ſelves unto the Elder: yea, all of you be ſubject one to another, and be clothed with humility: for God reſiſteth the proud, and giveth grace to the humble.
5. And as Juniors are uſually fitteſt to be ſubject, you that are young, and Inferiors, ſubmit your ſelves to the Teaching and Guidance of the Elder, eſpecially the Paſtors: Yea, let all Chriſtians be as teachable, and willing to learn, and to pleaſe the righteous Wills of one another, as if they were your Rulers, and you their Subjects; not inſiſting too much on your Self-will, and Self-intereſt, or Liberty. And let Humility, which will cauſe this Condeſcenſion and Complaiſance, be to you as your very Clothing and Ornaments, inſtead of proud Oſtentation in Garb and Carriage: for God ſets himſelf againſt proud men, to bring them down; but the humble he doth countenance and exalt.
6. Humble your ſelves therefore under the mighty hand of God, that he may exalt you in due time: 7. Caſting all your care upon him, for he careth you.
6, 7. Seeing then that God's Judgments are abroad in the Earth, and it is the Almighty God in whoſe hand we and all things are, humble your ſelves under his hand, that he may exalt you in his appointed time: and wholly truſt him with all your Concerns, and caſt away all diſtruſtful Care, for his Love and Providence will be your full Security.
8. Be ſober, be vigilant; becauſe your adverſary the devil, as a roaring lyon, walketh about, ſeeking whom he may devour.
8. Be ſober, and not entangled with Baits of fleſhly Pleaſure; and be not careleſs, but as always watching: for the Devil, who pleadeth againſt you as your Accuſer, is unwearied in ravenous, murderous Rage, ſeeking night and day to deceive you with his Temptations, and deſtroy you.
9. Whom reſiſt ſtedfaſt in the faith, knowing that the ſame afflictions are accompliſhed in your brethren that are in the world.
9. Be ſtedfaſt therefore in the Faith, from which, Satan, by Temptations, would diſcourage you; and reſiſt his ill Suggeſtions, occaſioned by your Sufferings remembring that it is not your caſe alone, but others alſo ſuffer with you: Yea, all that will live Godly in Chriſt, ſhall ſuffer Perſecution.
10. But the God of all grace, who hath called us into his eternal glory by Chriſt Jeſus, after that ye have ſuffered a while, make you perfect, ſtabliſh, ſtrengthen, ſettle you. 11. To him be glory and dominion for ever and ever. Amen.
10, 11. But the God of all Grace, who hath already effectually called us into that ſtate of Grace, in which we have right and comfortable hope of attaining his eternal Glory by the Redemption and Interceſſion of Chriſt Jeſus, after you have ſuffered the ſhort time of his Appointment, compaginate and perfect you, and your ſeveral Churches, and ſtabliſh, ſtrengthen and ſettle you more firmly by the ſhaking of theſe Tryals, bleſſed by his Grace. And the Glory and Dominion which are his, be acknowledged in his praiſe for ever. Amen.
12. By Sylvanus, a faithful brother unto you, (as I ſuppoſe) I have written briefly, exhorting, and teſtifying, that this is the true grace of God wherein ye ſtand.
12. By Sylvanus, a truſty Brother to you, as I reckon, I have written with ſufficient Brevity; the ſcope of all being to exhort you to ſtand faſt, and to teſtifie to you, that this Chriſtian Faith which we have preached, and you profeſs, is that true State or Kingdom of Grace, foretold by the Prophets, and exp…cted by your Fore-fathers, and that there is no other Saviour, or way of Life; and therefore let no Deceivers or Perſecutors ſhake you.
13. The church that is at Babylon, elected together with you, ſaluteth you, and ſo doth Marcus my ſon.
13. Note; Some by Babylon, underſtand Rome: But ſeeing forced Senſes are not to be received without cogent Reaſons, I rather take it plainly for Babylon in Aſſyria, or that in Egypt.
14. Greet ye one another with a kiſs of charity: peace be with you all that are in Chriſt Jeſus. Amen.
14. Let the conſtancy of your mutual Chriſtian Love be, on all meet occaſions, expreſſed, by friendly kiſſing of Men with Men, and Women with Women (being now the ordinary expreſſion of it.) Holy Peace (the Summary of Proſperity) be with you all, that are the true Members of Chriſt, the great Peace-maker. Amen.
Note, 1. That the thing made a common Chriſtian Duty, is not Kiſſing, which is a mutable ſignification; but it is Indeared Love expreſt. 2. But Kiſſing being then the common ſignification of Love, was a duty, where that ſignifying uſe, by cuſtom, was continued as needful. 3. That 'tis doubtleſs, that all ſignificant actions, even in Worſhip, which are mentioned in Scripture, are not of ſtanding duty; nor ſuch forbidden, that are not there mentioned or commanded in particular. For when God commandeth in general, the expreſſions of Love, Humility, Reverence, Conſent, &c. he leaveth it to the cuſtom of the Countries, or natural Aptitude of the Action, or the Conſent of many, or the Conduct of Rulers, by what fit Action theſe things ſhall be expreſt: As Love, by this Kiſs, or by Embracing, or ſhaking Hands; and Humility, by putting off the Hat, bowing, kneeling, &c. or Reverence, by the ſame actions (even in Worſhip) kneeling, bowing, ſtanding, proſtration, being uncovered, &c. Conſent, by holding up the hand, ſtanding up, writing, &c. But this is no Warrant for them who will invent many practices, or things, which have no ſuch ſignifying Aptitude, and put on them a ſignification of their own deviſing, and command this to be uſed, as a Badge and Symbol of Chriſtianity, and ſederall ſign with God and Man, like Chriſt's own Sacraments, at leaſt in a great part, and then to make the theſe Teſt and Condition of Chriſtian Communion, ejecting and ſilencing all Chriſt's Miniſters, and cutting off all Chriſtians from Church-Communion who dare not uſe them, leſt thereby they break the Law of God.