built for Jupiter and so continued three years and a half as Antiocbus prophaned it Dan. 7.25 Say others The outer Court and the City left to the Gentiles is that great part of the visible Church left under the Papacy to such gross Idolatry as that it hath but the name of Christian as â—loathing restored Gentilâ—sme and is rejected of God Some take the 42 months literally for a certain time of three years and a half and some for uncertain time Christ was three years and a half in his ministeriall labour And this number is five times here recited Therefore like to be strictly meant Some old Fathers and some Papists understand it strictly of the reign of an Antichrist which they think is yet to come some of the time of the Papal reign which they say will be 1260 years beginning between 365. and 455. and ending between 1625 and 1715 in which space Babylon will fall Others state the time differently 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore days clothed in sackcloth 3. Note There is great diversity of opinions who these witnesses are And yet most Protestants think that their time is past or the most of it and this prophecy fullfilled And Prophecies use to be plain when they are fulfilled Some new men say that they were the two Churches in Jerusalem of the Jewish and the Greek Language and their two Bishops who preached all that time against the sins of Jews and Gentiles For they think that the Jews and Greeks not understanding the same Language had in Jerusalem Antioch Rome Alexandria and other great Cities two Churches and Bishops Others that the two witnesses are Enoch and Elias that shall come when Antichrist cometh Others that they are the Old and New Testament which the Papacy shall oppose or as others the Preachers of the Old and New Testament named two because but sew but yet enough to promote the Reformation Brightman saith It is the Scriptures and the Assemblies of the Faithful Others that it is the Godly Magistracy and Ministry which the Papacy will cast down Others that God will hereafter send two with the Spirit of Enoch and Elias in whom all this shall be literally fulfilled Others that it is the Martyrs that have in several times opposed Popery to the death Called two in allusion to many old couples of Witnesses Moses and Aaron Caltb and Joshua Ezra and Nehemiah Haggai and Zachary Zerubbabel and Joshua to which Zech. 4.11 this Text specially relateth Moses and Elias on the Mount c. Clothed in Sackcloth is doing their Office in a time of great affliction And all this some think may be applied to divers couples that God hath used in divers times and parts of his Church As to the Waldenses and Albigenses to John Hus and Jerome of Prague to John Frederick Duke of Saxony and Philip Landgrave of Hassia long imprisoned by Charles the fifth and after delivered to the Lutherans and the reformed to King Edward 6. and his Uncle Protector Duke of Somerset c. Even as Christ sent out his Disciples by two and two Paul and Barnabas c. Lira's conceit that Silverius and Mennas were the two witnesses against the Eutychians is vain 4. These are the two olive-trees and the two candlesticks standing before the God of the earth 4. These are resembled to the two mentioned Zech. 4. These are as Olive Branches that empty themselves into the Lamps even the Servants of the Lord of the World for his Church 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 5. If any will persecute or silence them God will revenge their cause it refers to Elias that brought down fire from Heaven to destroy the Captains and their fifties 2. Kings 1.10 and to Moses Num. 16. Or say others The word in their mouths shall be as fire against all false Doctrines and Corruptions 6. These have power to shut heaven that it rain not in the days of their prophecy and have power over waters to turn them to blood and to smite the earth with all plagues as often as they will 6. And the Power that God gave their Ministry and reforming endeavours and the revenge that God will use against their persecutors were expressed to me as resembling Elias whose prayer stopt the rain for three years and a half and the plagues which God by Moses inflicted on Egypt Christ intimating this Matth. 17. When Moses the chief Law-giver and Elias the chief Prophet were the two great witnesses of his Glory And it is notable that Godly Magistrates and Godly Ministers have usually prospered together and fallen together and Magistracy and Ministry been together corrupted 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomless pit shall make war against them and shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great City which spiritually is called Sodom and Egypt where also our Lord was crucified 7 8. Note Christs witnesses Holy Magistrates and Ministers shall be marvellously preserved till they have finished their Testimony and they have done their work And then they may be destroyed by the Servants of the Devil and exposed to common scorn and perhaps be denyed buryall in the places where they preach't and were wonderfully blest and their enemies punished And this will seem to carnal men to be Gods disowning them and all that they did But the same sort of Men shall be raised again revive their work with more success and again silence the deluded insulting enemies These words where our Lord was crucified seem to favour their Exposition who apply all this to Jerusalem But most Protestants take it for the Roman state of Papal corruption And some by their carcasses say is meant the dead carcass of the Scripture or Religion or Assemblies which only is left among them But it seemeth to me to mean persons And whether the same thing as this killing and reviving the witnesses may not be done at Jerusalem and elsewhere again and again in several ages the Church having had its daies and night I yet know not 9. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves 9. Say some They shall literally be cast out inhumanely unburyed say others They shall be politically slain deposed silenced imprisoned and cast by as dead and useless And not only their persecuting enemies but the deluded rabble and people shall see their oppression and insult over them and not suffer them to be restored or honoured 10. And they that dwell upon the earth shall rejoice over them and make merry and shall send gifts one to
cruel Persecutors under all tryals and sufferings hold fast both our Hope and Faith and the open profession of it For he is faithful who hath promised us the endless felicity which will pay for all and exceed all our expectations 24. And let us consider one another to provoke unto love and to good works 24. Let none of us live meerly to our selves but set our selves with studious diligence to promote the Sanctity and Salvation of each other which is not done by vain janglings and faction but by provoking one another to love and to good works and each to be a common blessing in his place by profiting others 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching 25. Not forsaking either the more full Church-Assemblies or any Christian Converse and Communion by which ye may excite and edifie one another as some do out of cowardly fear of suffering and some through selfishness and want of brotherly love and through coldness in Religion And the more resolved should you be in this because the time of suffering is short and the day of your deliverance draws on and cannot be far off Note Qu. 1. What if the Rulers forbid Church-Assemblies or at least inferiour edifying Converse Ans So they did for three hundred years when yet Christians used it by command from Christ And Christian Princes as is said heretofore must do more good but are not authorized to do more mischief and forbid good than Heathens But yet though we may not statedly forbear the duties of Piety and Charity no more than Daniel did praying or the old Christians preaching and meeting when we can perform them 1. We may forbear this or that particular meeting or action when it would do more hurt than good 2. And when imprisonment or banishment make it impossible it can be no duty Qu. 2. Who be they that must exhort one another Ans Not every one that hath a proud self-conceit or masterly talkative disease may needlesly gather Assemblies to ease his stomach on pretence of duty But the truly qualified and called Pastors must exhort in Church-Assemblies by Office and occasionally such other well qualified men as he shall there call forth or allow And in inferiour occasional Converse or Meetings such qualified persons as have best ability and opportunities to do good Even as Overseers by Office relieve the poor but every man that can must do it in charity And as the Physician by calling must heal the sick and wounded but any in charity may offer such help as others need and he is able not usurping the Function of the Physician 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins 27. But a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries 26 27. And the dreadful case of Apostates must deter you For if you wilfully forsake Christ and Christianity after you have received the knowledge of the truth of it by the Spirit all those miraculous Evidences by which it hath prevailed hitherto you must never look for another Saviour nor that Christ should come again to be sacrificed for you Reject him now and nothing remaineth but a dreadful expectation of his Vindictive Judgment when his Enemies that refused his Reign shall be brought forth to destruction Luke 19.27 Note Of this see before on chap. 6. what this sin is 28. He that despised Moses law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace 28 29. Capital presumptuous sins and contempt were punished by death by Moses Law And as Christ bringeth greater mercy the contempt of him deserveth far greater punishment when men by renouncing Christianity tread under foot the Son of God by calling him a crucified Deceiver and count the Blood of the Covenant which was shed to sanctifie them and reconcile them to God which they professing to believe were joyned with the Saints to be the blood of a justly crucified Malefactor and a prophane thing and thus do despight also to the Spirit of Grace which is Christ's Witness on Earth and by the Testimony of whose miraculous and sanctifying Gifts they once professed to believe in Christ and receive his Doctrine and now they will reproach these Gifts and Testimonies of the Spirit as delusions and not of the Spirit of God Note The falseness of their Doctrine who say that the Gospel is a bare absolute Promise and no Law and hath no proper threatning of penalty 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people 31. It is a fearful thing to fall into the hands of the living God 30 31. Note Grace puts us not out of fear of danger 2. None so dreadful as a Vindictive God And 3. Apostates who reject Christ and his Salvation fall into the hands of God's terrible Justice 32. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions 33. Partly whilst ye were made a gazing stock both by reproaches and afflictions and partly whilst ye became companions of them that were so used 32 33. But remember what you have formerly suffered for Christ Will you lose all that Or cannot God strengthen you now when you should be grown stronger Remember how you endured to be made the common spectacle and scorn of men by your own sufferings for sufferers are usually disdained by the baser multitude and also by being the companions of those that suffered and openly owning them and bore part of their afflictions 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance 34. For I for one must bear you witness that in my bonds you did partake in my sufferings by compassion and also you took not only patiently but joyfully the loss and spoiling of your goods and bodily maintenance by the plunder and distreining of Persecutors And what made you do this but that you firmly believed yea knew by the witness in your selves attesting the Promises of Christ that you have as to right in Heaven a Treasure incomparably better than that which you lose and such as is endless and none can rob you of 35. Cast not away therefore your confidence which hath great recompence of reward 35. Do not then for nothing at last cast away the open bold owning of your Faith and Hope and with it all your Hope Labour and
But go rather to the lost sheep of the house of Israel Note 1. Peter had a priority though no Government over the rest 2. Lebbeus is Judas that wrote the Epistle extant 3. Simon is not called a Canaanite as to Nation but his name signifieth the Zealot Luk. 6.15 Act. 1 13. 4. Christ chose twelve in respect to the twelve Tribes of Israel to whose service they were first confined But when the Jews rejected him and the Gentiles were to be called he added Paul to shew that he confined not the Gospel to the Jews but the Church now must be Catholick 5. By the Samaritans is meant those that were not of Abrahams Seed but were sent thither at the translation in King Hosea's time And by the Israelites is meant all Abraham's seed that were chiefly in Judea but scattered also where the twelve Tribes had lived 7. And as ye go preach saying The Kingdom of heaven is at hand 7. As ye go Proclaim to them that the Kingdom of the Messiah whom God promised to send from Heaven is now at hand You may see the Christ so long expected 8. Heal the sick cleanse the lepers raise the dead cast out devils freely ye have received freely give 8. I give you power to heal c. Doing good is your work Do it freely as freely I give it you 9. Provide neither gold nor silver nor brass in your purses 10. nor scrip for your journey nor two coats neither shoes nor yet staves for the workman is worthy of his meat 9. You go not on your own work but mine Provide neither Money nor victuals for your Journey nor cloathing as for long time to come nor a defensive weapon or staff But look for your maintenance for your work 11. And into whatsoever city or town ye shall enter enquire who in it is worthy and there abide till ye go thence 12. And when ye come into any house salute it 13. And if the house be worthy let your peace come upon it But if it be not worthy let your peace return to you 11 c. Enquire who is a godly person willingest to entertain the Gospel And when you come to any house say Peace be to this house that is Gods blessing be here And if the persons be godly and truly qualified for his blessing it shall come upon them else not but you shall be clear Note 1. There is a worthiness consistent with free grace 2. And a worthiness before their receiving of the Gospel This had two degrees 1. The highest degree was true saith and godliness suited to that knowledge that the faithfull had before Christs incarnation who were in a state of Salvation but yet had not the knowledge of the Gospel fully so called and that Jesus was the Christ Such was Zachary and Elizabeth and Nathanael and the Centurion Act. 10 c. 2. And those that had but preparatory grace or a teachable tractable willing disposition were more worthy or less unworthy than the refractory 2. Ministers being not heart-searchers must pronounce Gods blessing on men on uncertainties and meer probability of the event 3. This benediction hath ever a condition implyed if the person be worthy or capable of it 4. If that person be unworthy and unblest the Minister is blameless if he went according to probable profession The fault was his own 5. No Ministerial blessing Baptizing the Lords Supper Absolution c. will save an unworthy person that is one not qualified for Salvation according to Gods promise 14. And whosoever shall not receive you nor hear your words when ye depart out of that house or city shake off the dust of your feet 14. And seeing you come not for any gain of your own but to bring them the joyfull tidings of Salvation so heinous is the sin of unthankful churlish refusal that you shall shake off the dust of your feet as signifying the labour you used in vain for their Salvation as a witness against them in time to come 15. Verily I say to you that it shall be more tollerable for the land of Sodom and of Gomorrha in the day of judgment than for that city 15. Note 1. There are different degrees of punishment hereafter some are more tollerable than others 2. Sodomes punishment shall be less than the refusers of the Gospel because they sinned against less means light and mercies False Christians then will have a heavy doom 16. Behold I send you forth as sheep in the midst of wolves Be ye therefore wise as serpents and harmless as doves 16. It is not a life or ease and worldly preferment or man-pleasing that I send you on but as sheep in the midst of many Wolves such enmity against the Gospel and godliness is in the corrupt nature and interest of man and specially of the obdurate that instead of thankful entertaining you and your message they will tear and devour you if God do not restrain them Therefore be wise to carry your selves inoffensively and cautelously preserving your selves by lawful means but be ye harmless and innocent that they may have no just accusation against you and use no unlawfull means Sheep and Doves are no good fighters against Wolves and Hawks 17. But beware of men for they will deliver you up to the councils and they will scourge you in their Synagogues 18. And ye shall be brought before governours and kings for my sake for a testimony against them and the Gentiles 17 18. But keep out of their hands as I do by just means For the Jews will deliver you up to their Councils of Priest and Elders and they will scourge you as malefactors in their Synagogues and if they can make your crimes seem capital they will deliver you up to the Roman power that both Jews and Gentiles while you are accused may hear from you what the Gospelis and be unexcutable in their sin 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak 20. For it is not ye that speak but the Spirit of your Father that speaketh in you 19 20. And let not your own slowness of Speech put you on anxiety as it did Moses and Isaiah For Gods Spirit in you will help you and teach you what and how to speak in season 21. And the brother shall deliver up the brother to death and the father the child and the children shall rise up against the parents and cause them to be put to death 22. And ye shall be hated of all men for my names sake 21 22. So great is the enmity of the Flesh against the Spirit and against Faith and Holiness that it will overcome even natural affection of brethren and parents and children so that they shall bring their nearest relations to Martyrdom and other sufferings And the world will hate you for my sake But he that endureth to the end shall be saved 22.
man which had not on a wedding garment 12. And he saith to him Friend how camest thou in hither not having a wedding garment And he was speechless 11 12 N. Among the Jews the Marriages of rich men were solemnized with extraordinary pomp and feasting and by the Wedding or festival garment is meant true Faith and Repentance N. 1. Though all must be called in to the Church it is meant that they come as Christians indeed with true Faith and Repentance and dishonour not the Church by worldly common hearts and lives 2. God will find out every Hypocrite in the Church 3. None will be more unexcusable and speechless in judgment than ungodly hypocrites called Christians that live wickedly 4. It is not the Minister that called such nor the company that joyned with them that are blamed 13. Then said the king to the servants Bind him hand and foot and take him away and cast him into outer darkness there shall be weeping and gnashing of teeth 13. Note As it is a double sin to be ungodly after Baptism and in the Church dishonouring the Christian name so such shall have greater punishment than ignorant infidels 14 For many are called but few are chosen 14. For those that are Baptized and called Christians are many but those that have true faith and repentance and godliness and shall be saved are few 15. Then went the Pharisees and took counsel how they might entangle him in his talk 15. The malicious Pharisees consulted how to get some words from him for which they might accuse him 16. And they sent unto him their disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men 17. Tell us therefore what thinkest thou Is it lawful to give tribute to Cesar or not 16 17. There were then two parties among the Jews The King Herod's party who were for giving Tribute to the Romans and the Pharisees party that were against the right of it And they sought to ensnare Christ saying It is the part of a Prophet not to fear man how great soever but plainly to speak the truth and we know thou art such an one Therefore tell us c. Note That the Jews fell under the Roman Power by division two brethren striving for the principality And one of them got the better by the Romans help consenting to be tributary under them And his party which ruled were for this Tribute But the party of the other Brother who was overcome took them but for Usurpers and such were the lower sort and many Pharisees So that they thought to draw Christ either to fall under the Roman severity or to lose the Populacy by his answer A way of ensnaring not yet ended 18. But Jesus perceived their wickedness and said Why tempt ye me ye hypocrites 19. Shew me the tribute money and they brought him a peny 20. And he saith to them Whose is this image and superscription 21. They say to him Cesars Then saith he to them Render therefore to Cesar the things that are Cesars and to God the things that are Gods 18 c. He knowing their wicked ensnaring design said ye hypocrites Why come you to ensnare me on pretence of being resolved by me Note That they are three distinct questions 1. Whether it be lawful to pay tribute to Cesar as being an owning of his power 2. Whether it be a duty and 3. Whether Cesar had true right to demand it And Christ was desired to answer the first And he had taught his Disciples how lawful it was for peace to give away their right much more now doth he intimate this to be lawfull for publick peace and safety 2. And the second question is by intimation resolved in the first For if it be lawful publick peace will make it a duty But he answereth so cautelously as not to resolve the third question Whether Cesar had right or were an Usurper and so avoided their snare Some think that Hircanus dedition to the Romans gave them right and others think he represented not the Nation And some think that many years possession gave him right and others say that meer possession without right groweth not to right by time And some think that the Jews so long using Cesars Coyn and Officers signified consent and gave him right And others say That this alone signified but Submission or Non-resistance through disability and not subjection or consent to Government If Cesar were an Usurper paying tribute owned not his right any more than contribution to conquering Soldiers A man may buy his life or peace of a Robber But Christ seemeth to answer but to the question askt him and not to meddle with any more Obj. The Tax intended in the question was that which Cesar alienated from the Temple and therefore the meaning was Is it not Sacriledge to pay that to Cesar that should be paid to God Ans And Christs answer is perfectly suited to such a question as if he had said without determining Cesars right to govern them You need not ask whether you shall pay it to God or to Cesar You may do both if you are able Pay Cesar that which is Cesars and give God nevertheless his due 22. When they had heard these words they marvelled and left him and went their way 22. When they saw they could not ensnare him they went away confounded and disappointed 23. The same day came to him the Sadducees which say there is no resurrection and asked him 24. Saying Master Moses said If a man die having no children his brother shall marry his wife and raise up seed to his brother 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third to the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be 23 c. These Sadducees were Hereticks that believed no life after this nor Angels nor Spirits and yet professed to believe the five Books of Moses and so pretended Moses words to countenance their foolish error 29. Jesus answered and said to them Ye do err not knowing the scriptures nor the power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven 29 30. You err through the ignorance of your gross and carnal minds and carnally misunderstand the Scriptures and the nature and power of God and so of Spiritual things In the life after this they have not flesh and bloud that lusteth and generateth as here but they are Spiritual substances like the Angels in Heaven that generate not 31. But as touching the resurrection of the dead have ye not read that which was spoken to you by God saying 32. I am the
with us for it is towards evening and the day is far spent and he went in to tarry with them 29. N. Importunity is the means to prevail for Christ's presence even when he purposeth to stay 30. And it came to pass as he sat at meat with them he took bread and blessed it and brake and gave to them 30. N. Not the Sacrament but as the Master of the Family was wont to do save the peculiar holiness of his manner of doing it 31. And their eyes were opened and they knew him and he vanished out of their sight 31. It 's like partly by God's change on them and partly by Christ's more discernible discovery they knew him N. Though Christ rose in the same Body and was not yet fully glorified it was greatly changed so that he could appear and vanish when and where he pleased and be known or unknown to beholders 32. And they said one to another Did not our heart burn within us while he talked with us by the way and while he opened to us the scriptures 32. N. They told each other how they felt their hearts affected while he preached to them 33. And they rose up the same hour and returned to Jerusalem and found the eleven gathered together and them that were with them 34. Saying The Lord is risen indeed and hath appeared unto Simon 33 34. As soon as they came in among them the eleven first told these two that the Lord was risen c. 35. And they told what things were done in the way and how he was known of them in breaking of bread 35. Then the two also told the eleven and the company what they had seen and heard in the way c. 36. And as they thus spake Jesus himself stood in the midst of them and saith unto them Peace be unto you 36. N. We need not feign that he opened the door when he could appear and disappear when and where he would He did not lie hidden in some corner when they saw him so seldom in forty days but disappeared N. 2. Peace is the voice of a risen Saviour who purchased it so dearly and giveth it as the great Peace-maker 37. But they were terrified and affrighted and supposed that they had seen a spirit 37. If he had opened the door and come in as other men it 's like they would not have taken him for a Spirit 38. And he said unto them Why are ye troubled and why do thoughts arise in your hearts 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have 40. And when he had thus spoken he shewed them his hands and his feet 38 39 40. Troubling thoughts are ready to surprize ignorant persons but Christ to suppress them appealed to their senses For man is apt to believe what he seeth and feeleth but is hardly brought to believe any thing above sense N. Spirits have not flesh and blood 41. And while they yet believed not for joy and wondered he said unto them Have ye here any meat 41. N. There was some belief called Hope or else they could not have had joy But it 's hard fully to believe great things which we desire through the power of fear lest it should not prove true 42. And they gave him a piece of a broiled fish and of an hony-comb 43. And he took it and did eat before them 4â— 43. N. 1. They dieted skilfully Broiling and Hony correct both the pituitous frigidity and the corruptibility of fish 2. Eating proved Christ to be no meer Spirit When Angels did eat they first took Bodies or else seemed to do what they did not Therefore glorified Bodies eat not because they are spiritual though not meer Spirits and have their sustenance without eating 44. And he said unto them These are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the psalms concerning me 44. N. This Testimony of Christ confirmeth the Law of Moses the Prophets and the Psalms to be the true Word of God 45. Then opened he their understanding that they might understand the scriptures 45. N. This was a greater effect of Divine Power to open mens understandings than to appear without opening the door The understanding of man is shut up against the understanding of things spiritual till Christ open it O pray for this opening 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 46. This should not seem new or strange to you which the Scriptures so fully foretold 47. And that repentance and remission of sins should be preached in his Name among all nations beginning at Jerusalem 48. And ye are witnesses of these things 47 48. I have by Redemption purchased an Act of Grace and Oblivion a free universal pardon of sin to all that repent and will accept it as my gift This must be preached to all Nations and you must do it first by Office who are my Witnesses of the matter of fact 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem until ye be endued with power from on high 49. And the great Promise of the Holy Ghost for Miracles Tongues and Holiness as my Agent Seaâ— and Earnest I will quickly pour out upon you But wait together at Jerusalem till it be done and you be endued with the foresaid power from God 50. And he led them out as far as to Bethany and he lift up his hands and blessed them 51. And it came to pass while he blessed them he was parted from them and carried up into heaven 50 51. Afterward at the end of forty days when he had oft appeared to them and given them their Commission to go and Disciple all Nations baptizing them into the name of the Father Son and Holy Ghost teaching them to observe all things that he had commanded them promising to be with them to the end of the World Mat. 28.19.20 Mark 16.15 16. See Acts 1.9 N. Christ that parted from Earth with a Blessing will bless his Church here and for ever 52. And they worshipped him and returned to Jerusalem with great joy 52. Note Though their Lord was gone from them on Earth they were now assured that they had a King and Saviour in Heaven whence his influence would be most extensive and efficacious 53. And were continually in the temple praising and blessing God Amen 53. As they worshipped their glorified Redeemer so they continued together assembled in the Temple not yet alienated from all Jewish Worship praising and magnifying the Name of God who had bestoâ—ed a Saviour and his Grace upon them and had given the Church so gracious and glorious a Saviour and Head and done such wonders
but examine which cause God is for 40. And to him they agreed and when they had called the apostles and beaten them they commanded that they should not speak in the name of Jesus and let them go 41. And they departed from the presence of the Counsel rejoycing that they were counted worthy to suffer shame for his name 40. Note Causeless stripes were the Mercy of these Men. The Holy Ghost did not work Miracles to revenge these injuries to the Apostles But taught them to rejoyce in this reproach for Preaching Christ as their great honour 42. And daily in the Temple and in every House they ceased not to teach and preach Jesus Christ 42. And no commands threats or cruelties made them cease Preaching Christ publickly and from house to house CHAP. VI. ANd in those days when the number of the Disciples was multiplied there arose a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministration 1. Note Those Jews that understood the Greek Tongue and used the Greek Translation of the Scripture were called Greeks who were some at Jerusalem most at Alexandria and some scattered abroad the World 2. Even in the greatest Exemplification of Christian Love Concord and self denial the interest of the body and its provisions began a murmuring among this chosen Flock that had all things common And can we now expect to live without murmurring at each other upon cross interests and bodily wants The suffering Party will think themselves injured and will complain 2. Then the twelve called the multitude of the Disciples unto them and said It is not reason that we should leave the word of God and serve tables 2. We must prefer the greater before the less the Preaching of Gods word before the charge of distributing to Love feasts and to the Poor and we are not sufficient for both 3. Wherefore brethren look ye out among you seven men of honest report full of the holy Ghost and wisdom whom ye may appoint over this business 3. Note 1. This is the first call of Officers mediately by Men yet the Holy Ghost in the Apostles instituteth the office but yet they give a reason for it A Divine Institution and reason from necessity and convenience well agree 2. The Apostles fix the number 3. The Congregation must choose the Persons 4. God by his Spirit in the Apostles limiteth them to certain qualifications 1. Good Report 2. Full of the Holy Ghost 3. And of Wisdom The Chosen Persons must be appointed or authorized and directed by the Apostles Incapable Matter maâ—â—th both Election and Mens Ordination void But yet the Electors still are Trusted whom to Elect and the Ordainers whom to Ordain And every Error is not a nullity where there are the essential qualifications 4. But we will give our selves continually to prayer and to the ministery of the word 4. Where ever God will bless his Church with Bishops indeed this will be their life and their description 5. And the saying pleased the whole multitude and they chose Stephen a man full of faith and of the holy Ghost and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas a proselyte of Antioch 5. The Reason of the motion the Authority of the Apostles and the Spirit of God made them all unanimously consent 6. Whom they set before the apostles and when they had prayed they laid their hands on them 6. Prayer to God to accept and bless them and the Authorizing them by the sign of Imposition of hands was the Apostles way of Ordination supposing them instructed for their Office 7. And the word of God increased and the number of the Disciples multiplyed in Jerusalem greatly and a great company of the Priests were obedient to the faith 7. And the success of the Word increased and the number of the Disciples in Jerusalem grow very great and a great Company of the Priests or a great Company and of the Priests some were obedient to the Doctrine of Christ by believing 8. And Stephen full of faith and power did great wonders and miracles among the People 8. Stephen having a great measure of the Spirit was full of Faith and Power and wrought great Miracles 9. Then there arose certain of the synagogue which is called the synagogue of the Libertines and Cyrenians and Alexandrians and of them of Cilicia and of Asia disputing with Stephen 9. Jerusalem being the place where the scattered Jews of all Nations used at certain times to worship no wonder if several Countrys had there several Synagogues Libertines are by most supposed to be Jews made free Though some derive the Name from a Country thinking one Letter is changed 10. And they were not able to resist the wisdom and the Spirit by which he spake 11. Then they suborned men which said We have heard him speak blasphemous words against Moses and against God 10. Note On such terms we dispute with Malignant men When they cannot resist the Truth they turn Diabolists and suborn Men to swear to false Accusations Malignity Bood-thirsty Cruelty and Lying are the three Essentials of a Diabolist 2. It is next to a Miracle of Providence that no greater numbers of Religious persons have been murdered in the World by the way of Perjury and pretence of Law when so many thousands hate them who make no Conscience of false Oaths 12. And they stirred up the People and the Elders and the Scribes and came upon him and caught him and brought him to the Council 12. Note When Informers and Perjured Witnesses and Council or Judges were all of a Mind false Malignants blood thirsty men it was easie to foreknow the sentence 13. And set up false witnesses which said This man ceaseth not to speake blasphemous words against this holy place and the Law 14. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the customs which Moses delivered us 13 14. Note It is very likely that they heard Stephen say some words of Christs Abrogation of the Law from which the Perjured gathered their Testimony and puting their own sence on his words made Blasphemy of them and did not think they were Perjured And what man is there that Judges Jury and Witnesses may not Condemn if they will but put their ownsence on their words Christ so suffered before Stephen And it is no wonder or dishonour to be condemned as the greatest Malefactors by such men Therefore judge of History accordingly where wicked Men are the Accusers and Judges 15. And all that sate in the Council looking stedfastly on him saw his face as it had been the face of an Angel 15. With a a splendor which might amaze them but did not change them so much was Dives in Hell deceived that one from the Dead would convert his sensual Brethren when it is like that if Lazarus had come to them as he prayed they would have put him to death
of the remnant of carnalitie that I am not sinless and free from all culpable infirmities God will not impute that to me which I hate and is contrary to the bent of my Heart and Life so much as that which I love and live for 21. I find then a law that when I would do good evil is present with me 21. I find then in my Carnal part an inclination which is as a contradicting Law which striveth so much against the Law of God that I oft sin contrary to my predominant Will and when I would be sinless and perfect yet I cannot 22 23. For I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 22 23. For I delight in the Law of God after the inward man which is the bent of my Mind and Will But my corrupt sensual inclination is like a contrary Law which warreth against my Judgment and Will and like a Captive I am brought by it under a necessity of sinning so far as that my obedience is imperfect and so unjustifiable by the Law of Works as in the unregenerate sin doth reign 24. O wretched man that I am who shall deliver me from the body of this death 24. So far am I then from being justified by this Law that while it calleth for more perfect obedience to its hard and numerous precepts than my sinful Soul can perform and so condemneth me it doth but shew me how bad and miserable I am and make me cry out O wretched Man who shall deliver me from this sinning deadly flesh 25. I thank God through Jesus Christ our Lord. So then with the mind I my self do serve the law of God but with the flesh the law of sin 25. But as I have told you of my misery by nature under the Law I will tell you of my remedy I rejoice in thankfulness to God that hath abrogated the Law and sanctified my nature by Jesus Christ And so I conclude that my renewed Mind and Will so desireth perfection that I would be sinless and keep all the Law which God shall impose and continue but my fleshly inclination maketh this sinless perfection too hard for my attainment and therefore I cannot be justified by so hard and rigorous a Law ANNOTATIONS THough Expositors are much disagreed whether St. Paul here describe a Man Unregenerate under the meer Law or an Imperfect Man how sincere soever yet no such Doctrinal Controversie dependeth on this Difference as the Ignorant and Contentious do imagine For they that think that he describeth the Case of a carnal Legallist or Jew suppose that he speaketh of their committing against knowledge and uneffectual wishes the reigning Sins called Mortal and live an ungodly Life and that It is not I but sin signifieth onely My superiour Faculties have some uneffectual reluctancy and are convinced that the Law is good And that by Captivity to the law of sin is meant a slavish Life of predominant Sensuality And doubtless such there are of whom all this is true And those that think that he speaketh of himself even in his Regenerate state and so of all Men do think that it is not a Life of Wickedness or Mortal Sin that he describeth nor a Captivity to it but unavoidable Imperfection called Venial Sin to the same sense as St. John saith If we say that we have no sin there is no truth in us And that It is not I but sin signifieth but that a Man shall be accounted and judged by God according to what is predominant in his Mind Will and Life And I most incline to this Exposition 1. Because the other seemeth forced which must not be received without necessity 2. Because the Apostle is not onely proving that the Law will not justifie an unregenerate legal Jew but that it will justifie no Man how good soever 3. And I do not believe that the unregenerate can truly say as he I delight in the law of God and to will is present with me and I my self in mind serve the law of God 4. Many Passages are plainly applicable to Paul in his Christian state CHAP. VIII 1. THere is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit 1. It is not then the Law that justifieth us But â—ath in Christ and all that are in him are acquit 〈◊〉 the curse and condemnation of the Law and also of the Law of Nature for their sin is pardoned and they are regenerate and live not now after the fleshly inclination or Law but under the Spiritual Law of Grace by a spiritual inclination wrought in them by the Holy Ghost which is given them by Christ 2. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. For the Covenant of Grace which giveth the Spirit and the Spirit so given me by Christ being not a killing but a quickening Law giving me internal and Spiritual Life and Title to Eternal life hath made me free from the Power and Rule of my Carnal Inclination and from the Obligation and Condemnation of Moses's Law 3. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. For when the meer Law could neither justifie nor Regenerate us because our fleshly pravity was uncapable hereof God sending his own Son in flesh like ours which is sinful though without sin as a Sacrifice for sin and example of perfect holiness thereby shewed his enmity to sin and began the holy enterprise of its destruction 4. That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit 4. That the true Righteousness which the Law was made to lead Men to might be found in us and the true ends of the Law obtained by us who live now by the Spiritual Principle and Rule and not by the Carnal Principle and Letter 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit 5. For the unregenerate who are under the Dominion of a Carnal Disposition though they may be under the terror of a threatning Law do still savour love and mind nothing so much as fleshly Interest and Pleasure But they whose Souls are renewed by the Holy Spirit and live by Faith on Spiritual Promises do mind love and seek most Spiritual welfare and felicity 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. For the true state of misery called Death in the Soul which is the way to everlasting misery consisteth in its being turned from the love
Law and freely given by Grace and fully now revealed in the Gospel by Jesus Christ and trusting to their own Works of the Law as a sufficient Righteousness to justifie them have by their errour rejected Gods free gift of Justification by Faith in Christ 4. For Christ is the end of the law for righteousness to every one that believeth 4. For they should have understood that the sense and use of the Law is to lead them for Righteousness to Christ who is its end and prefigured in its Sacrifices and other Types 5. For Moses describeth the righteousness which is of the law That the man which doth those things shall live by them 5. For though the Law do point Men to a better Righteousness yet in it self as a Law it owneth nothing as a Righteousness sufficient to Justification but that which Moses thus discribeth Lev. 18.5 The Man that doth these things and breaketh not this Law shall live by them 6. But the righteousness which is of faith speaketh on this wise Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead 8. But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach 6 7 8. But I may describe the Righteousness which is of Faith in the Words of Moses Deut. 30. Say not in thy Heart Who shall ascend into Heaven or how can we know Gods Will that never were in Heaven Or who shall bring us thence a certain Messenger of it or Who shall descend into the deep or it is hid from us like the depths of the Sea and who shall fetch it to our Knowledge But as it saith The word is nigh thee God hath not concealed it but sent it from Heaven Christ is come down to make known God and his Word and he is risen and gone to intercede for us in Heaven And he hath brought his Gospel both to our Eyes Mouth and Ears and writeth it by his Spirit in our Hearts And Moses there seemeth to intend such a way of Righteousness by free Grace to the Repenting Israelites And this is it which our Preaching fuller revealeth to you 9. That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved 9. That if thou confess Christ before Men notwithstanding persecution and own him as Christ before the world and believe truly and heartily that God raised him from the dead and thereby witnessed that he owned him and justified the truth of his Gospel thou shalt be saved as well as justified For to justifie a Man is partly to justifie his Right to Salvation 10. For with the heart man believeth to righreousness and with the mouth confession is made unto salvation 10. For these two make up the Gospel terms of Life To give up Soul and Body to Christ if thou believe sincerely in him with thy Heart thou wilt be accepted for his Merits by God as Righteous and if thou constantly confess and own him whatever thou suffer by it from Men by Word and Deed in obedience and patience thou shalt possess the Salvation to which thy Justification initially gave thee right 11. For the scripture saith Whosoever believeth on him shall not be ashamed 11. For Isa 8.16 God hath prmised us in his Word that whoever believeth on him and trusteth him on his Promise and practically placeth his hope accordingly shall never be disappointed and ashamed of that Hope 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him 12. For God is no respecter of persons and saveth not Men or rejecteth Men because they are Jews or Greeks The Law of Grace doth equally pardon and justifie Jew and Gentile that truly repent and believe and no other He is the same Lord over all and is Rich in Mercy to all that call on him in Faith for when he proclaimed his Name to Moses Exod. 34. as gracious and merciful forgiving iniquity transgression and sin c. it was his very Nature and Decree by which he would be known to all the World and not only by the Jews 13. For whosoever shall call on the Name of the Lord shall be saved 13. For as it is said Joel 2.32 Whosoever shall call on the name of the Lord shall he saved that is of what Nation soever he be if he truly seek God he will be found of him and if he fear God and work Righteousness by Faith he shall be accepted of him for he is the Rewarder of them that diligently seek him Heb. 11.6 14. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a preacher 14. And this sheweth you the necessity of Preaching the Gospel for how shall Men seek and worship and call on that God and Saviour in whom they have not believed And how shall they believe in him of whom they have never heard And how shall they hear if no one tell them or preach to them Even the Works of Nature and Providence that reveal God darkly must be told Men by Instructors to make them capable of understanding them Much more the Gospel of Christ 15. And how shall they preach except they be sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 15. And how shall Men Preach the Mysteries of Salvation that are not called and sent of God by his Qualifications and Commission for who can be such a Light in the World that is not taught and gifted by the Father of Lights And who can in Gods name proclaim the Word of Reconciliation as his Messenger who is not authorized by him so to do We love glad Tidings and welcome the Messengers of them and this should be the Entertainment of Christs Apostles and Ministers in the World who bring the most joiful Tidings of Salvation As it is written How beautiful are the Feet of them that c. Isa 52.7 16. But they have not all obeyed the Gospel for Esaias saith Lord who hath believed our report 16. But you may say Why then doth not this Preaching convert more of the Jews This excellence of the Gospel and the preaching of it doth not suppose that all that have it will be converted by it For of the Jews Isaiah saith Lord who hath believed our Report Few did hearken to the Prophets Isa 53.1 17. So then faith cometh by hearing and hearing by the word of God 17. It is evident that they must hear that they may believe and Gods Word must be preach'd to them or made
epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart 3. For your Conversion openly proveth that you are as it were Christs own Epistle by our Ministry written by the quickning Spirit of the Living God and not with Ink not as Moses's Law on Tables of Stone but on your very Hearts And therefore as you are the Epistle or Testimony of the Work of Christ so of me as his Minister 4 5. And such trust have we through Christ to God-ward Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God 4 5. It is of God that I have this Confidence and Glorying Far be it from me to think that I have any such Sufficiency of my self to convert Souls but my Sufficiency and the Success is all of God 6. Who also hath made us able ministers of the new testament not of the letter but of the spirit for the letter killeth but the spirit giveth life 6. It is he that hath made me an able Minister of the New Covenant not a Preacher of the Law of Moses written in Stone but of the Gospel of Christ who sendeth us forth by his Spirit and giveth his Spirit by our Ministry For the Law of Moses curseth Sinners and sheweth them Sin and condemneth them But the Spirit of Christ doth quicken them and kill their Sin and lead them in the way of Life 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away 7. For if that Ministry of Moses which by consequence was of Death or of a Law that condemned but gave not the Spirit of Life written and engraven by God in Stones was accompanied with so great Glory that the Israelites could not endure to look Moses in the Face for the Glory of his Countenance which yet is now done away 8. How shall not the ministration of the spirit be rather glorious 8. Must not the more excellent Ministry of a durable Gospel by which God giveth Men his Spirit be more glorious though we the Ministers seem contemptible 9. For if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory 9. The different Covenants shew the different Glory of the Ministry For if Moses's Ministration of a condemning Law was Glory our Ministration of a justifying saving Gospel-Covenant must needs exceed his Ministry in true Glory 10. For even that which was made glorious had no glory in this respect by reason of the glory that excelleth 10. For as a greater Light maketh a lesser seem as none so the Mosaick Ministry of the Law had as it were no Glory being clouded by the Glory of the Gospel 11. For if that which is done away was glorious much more that which remaineth is glorious 11. For if the Law of Moses considered formally as such and given to the Jews to rule their Common-wealth and lead them to Christ which was to cease when the Gospel came to which it was a Schoolmaster was yet given in Glory much more is the Gospel which is to continue and its Ministration glorious 12. Seeing then that we have such hope we use great plainness of speech 12. Wonder not then that we speak boldly to you when we can shew such Authority 13. And not as Moses which put a vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished 13. We do not as Moses veil our Faces signifying that the Israelites could not well look to the true End and Meaning of their own Law which is Christ to whom by Types it pointed them nor see that it was to be abolished by his better Covenant as it now is We speak freely to you with open Face 14. But their minds were blinded for until this day remaineth the same vail untaken away in the reading of the old testament which vail is done away in Christ 14. But the Minds of the unbelieving Jews were blinded and to this day the Veil remaineth by this their Blindness so that they understand not the End and Design of the Old Testament when they read it Bâ—t it 's taken away by Christ to true Believers 15. But even unto this day when Moses is read the vail is upon their heart 15. Their Unbelief sheweth us that the Veil and Blindness is on them to this day 16. Nevertheless when it shall turn to the Lord the vail shall be taken away 16. But when they shall be converted to Christianity the Veil shall be taken away and they shall understand the Meaning and Tendency of the Law 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty 17. And as the Letter doth but point unto the Spirit without which it doth but kill so it is Christ who is that Spirit which is the Sum and End of the Letter and Types And where the Spirit of the Lord is there is Freedom and Power of Speech as well as Deliverance And therefore we use that Freedom with you 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. 18. And so all true Christians not veiled as the Jews but with open Face in the open Light though yet but as in a Glass behold the Glory of the Lord and by our Spiritual Renovation are changed into the Image of Christ from one Degree of Glory to another by the Spirit of the Lord who will perfect his Work ANNOTATIONS THe fear of favouring Antinomianism hath tempted some to pervert this Chapter about the abolishing of Moses's Law I know of no Man that hath written so much against the Antinomians as I have done nor with so much success in casting down their Libertine Errours in this Land And yet I abhor running into the contrary Extreme And therefore I say that it is evident to any unprejudiced considering Reason that Paul here affirmeth That the very Law written in Stone is abolished and done away To say It is only the Glory of the Burning Mount or of Moses Face that is done away is plainly contrary to Ver. 7 9 10 11 13. I will not tire the Reader with Arguments from so plain Words The Truth is this 1. The Law of Nature is not done away by Christ but made part of his own Law into whose Hands that and all things are given 2. The Ten Commandments except the Preface and a Word or two in the Second Commandment and the Determination of the Seventh Day in the Fourth Commandment are the Common Law of Nature 3. Christ also hath expresly made them his Law
you have brought all your Churches into danger of defection 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be 10. I trust God will keep the Churches from revolting but those Persons whoever they be that by Seduction trouble and endanger you shall not escape Gods Judgment and our just Rebukes and Censures 11. And I brethren if I yet preach circumcision why do I yet suffer persecution then is the offence of the cross ceased 11. And as for me what need I suffer much if I could conform to the Judaism which these Men would imposâ— And then how are we still bound to take up the Cross and suffer with and for Christ These Conditions imposed by Christ on those that will reign with him are then ceased and the Church is no more a persecuted Society Note That the Jews who took themselves to be not onely Gods peculiar but his only People and thought all others contemptible and profane were yet far greater Persecuters than the Heathens and that as in zeal for God and his Law And so are the Worldly Papal Tyrannical Clergy at this day who appropriate the Name of the Church to themselves 12. I would they were even cut off which trouble you 12. The hurt that these Men do who would unsettle and pervert you is so great that I would they were even cut off from the Church if upon personal Admonition they repent not and so left to Gods Judgment who oft maketh Satan his Executioner on such Mens Bodies 13. For brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another 13. Christ hath called you to a State of Freedom from Mosaical Rites and from the Curse Use it therefore thankfully but yet abuse it not to any Sin to despise the weak that yet scruple the forsaking of those Rites or to serve any Carnal Lust or Interest as if you had liberty to sin 14. For all the law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self 14. You are still under a Law but it is the Law of Love which in the Duties which you owe to Man is fulfilled if you do but love your Neighbours as your selves supposing that you love your selves with a well-guided Love 15. But if ye bite and devour one another take heed that ye be not consumed one of another 15. But if Selfishness and Faction conquer Brotherly Love and set you on hurting one another you will stir up those whom you hurt to Self-defence and Revenge and make your selves so many Enemies that you will be consumed each of other Note How sottish or malignant are they that preach down Love and Gentleness and preach to stir up Men to Wrath Hatred and Hurtfulness that they consider not this and lay it not to heart with fear 16. This I say then Walk in the Spirit and ye shall not fulfil the lust of the flesh 16. If you say That without the Law there will be no restraint of fleshly Sins I say Walk in the Spirit of Christ that is by his Spiritual Law and his Spirits sanctifying Inclinations and then you will overcome your fleshly Lusts without the Carnal Rites and Corporal Penalties of that Law 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would 17. For the Flesh and Spirit are more contrary than the Flesh and Moses's Political and Ritual Law It is the Spirit that the Flesh lusteth against and it is the Spirit that is contrarily inclined and must overcome it These contrary Inclinations keep you in such imperfection that you cannot be as good and blameless as you would be and therefore Grace must pardon you 18. But if ye be led by the Spirit ye are not under the law 18. But if the sanctifying Spirit of Christ be it that ruleth you then as you are above the childish Rites so you so far are above the need of terrifying Penalties for Love will be your powerful Principle 19 20. Now the works of the flesh are manifest which are these Adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies 21. Envyings murders drunkenness revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the kingdom of God 19 20 21. Perhaps you 'll say How shall we know Sin but by the Law To which I say That they being Works of the Flesh against true Reason and the Spirit of God the very Light of Nature and Christs Spirit and Spiritual Word doth make them manifest such as Adultery Fornication c. of which I have told you and yet tell you that such shall not inherit the Kingdom of God 22. But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith 23. Meekness temperance against such there is no law 22 23. But the Fruits of the Spirit of Christ in all true Christians them that are not under the Law of Moses are Love to God and Men Joy in the hope of Salvation and in doing good Peace with Conscience and as much as in us lieth with Men Patience under Sufferings and Wrongs Kindness and Gentleness doing all the good we can Trustiness and trusting God Meekness and tameness of Disposition Temperance and Chastity c. The Spirit of God giveth us a Love to all these so that such need not penal Terrour to force them to it nor doth the Law condemn any of these 24. And they that are Christs have crucified the flesh with the affections and lusts 24. And all true Christians whom Christ will own have by his Spirit crucified the Flesh with its inordinate Affections and Lusts in conformity to the crucified Body of their Lord though he had no Sin And this is more effectual against Sin than all the Curses of Moses's Law 25. If we live in the Spirit let us also walk in the Spirit 25. If the Spirit be the Principle of our New Life let us do the Works of it 26. Let us not be desirous of vain glory provoking one another envying one another 26. If you be Spiritual shew it by avoiding vain-glorious Boasting of your own Knowledge and Goodness and provoking others by proud Contempt or contentious Opposition See Jam. 3. CHAP. VI. 1. BRethren if a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness considering thy self lest thou also be tempted 1. If any of you be surprised in Faultiness contrary to the bent of his Heart and Life you that are indeed spiritual and free your selves shew it by that Meekness which is the Fruit of the Spirit in
the exalting works of grace presupposeth the humbling work of repentance as a necessary preparation 4. And the same John had his rayment of Camels hair and a leathern girdle about his loins and his meat was locusts and wild hony 4. He was cloathed with Haircloth bound to him with a leather girdle and fed on what the wilderness afforded which was Locusts which some think were an Herb so called but most a sort of flies like great Grashoppers that devour all green things and wild Hony Note Tho the Fryers and Hermits by superstitious overvaluing such austerity have tempted others to despise them yet God approved of Johns signification of his contempt of the world and fleshly pleasures by such abasing of the flesh And other mens superstition or Hypocrisie will not excuse mens superfluity or accuse mortification 5. Then went out to him Jerusalem and all Judea and all the Region round Jordan 6. And were baptized of him in Jordan confessing their sins 5. So glad were the People to hear that the Kingdom of the Messiah was at hand that they all flockt to him to be baptized professing repentance that they might be prepared for the Kingdom Note 1. We grant that Baptism then was by washing the whole Body And did not the differences of our cold country as to that hot one teach us to remember I will have mercy and not sacrifice it should be so here 2. Tho many say Johns baptism and Christs were all one its easie to prove that were any now baptized but with John's baptism he ought to be baptized again in the name of the Father Son and Holy Ghost on the profession of many Articles of the Creed which John required not 7. But when he saw many of the Pharisees and Sadducees come to his Baptism he said to them O generation of vipers who hath warned you to flee from the wrath to come 8. Bring forth therefore fruits meet for repentance 7. Knowing what these Pharisees and Saducees were he said O generation of Vipers Are you aware indeed that wrath is coming upon you And do you think that the Messiah will indulge your sin and come to promote your carnal interest If you profess repentance and would have part in the Kingdom of the Messiah resolve against your sins and live in that righteousness and holiness which is the fruit of true repentance 9. And think not to say in your selves we have Abraham to our Father For I say unto you that God is able of these stones to raise up children to Abraham 9. Think not that the Messiah will advance you for being the Carnal seed of Abraham If you have not the Faith and Holiness of Abraham If you be wicked unbelievers God will cast you off tho Abraham was your Father and can of the Gentiles or the very stones raise up such as shall be blest as Abraham's believing seed 10. And now also the Ax is laid to the root of the tree therefore every tree that bringeth not forth good fruit is hewn down and cast into the fire 10. The Messiah cometh with salvation to some and judgment to others He layeth the Ax to the root to cut down all of you that bring not forth the fruit of true faith and repentance and will cast such into the fire of temporal and eternal punishment 11. I indeed baptize you with water to repentance But he that cometh after me is mighter then I whose shoes I am not worthy to bear he shall baptize you with the Holy Ghost and with fire 11. I do but baptize you preparatorily with water to repentance But he that is coming after me is mightier than I whose shoes I am not worthy to bear he shall baptize not only with Water but with the pouring out of his Spirit on believers and with that fiery tryal which shall refine the gold the faithful but separate the dross and destroy the rebellious unbelievers 12. Whose fan is in his hand and he will thoroughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire 12. He will winnow and throughly separate the wheat from the Chaff the Faithful from the Rebellious and will gather the faithful into his heavenly Kingdom and into his Church in order hereto but he will burn the unbelievers and unperswadable as Chaff and that with destruction here and unquenchable fire hereafter 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him 14. But John forbad him saying I have need to be baptized of thee and comest thou to me 13 14. Note Christ was not baptized to the same ends as other men He had no sins to repent of nor saviour to receive but as the General will wear the same colours with his soldiers Christ received baptism for the ends he was capable as to profess that the Kingdom of God was at hand 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him 15. I must fulfill the Law of Moses and thy prophetick mission and be thus entered on my proper work 16. And Jesus when he was baptised went up straightway out of the water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him 16. As Jesus went up out of the water John saw the Heavens open to Christ and the Spirit of God in some resemblance of a dove or as a dove doth light on any place descending on him its like in a lucid appearance and resting on him 17. And lo a voice from Heaven saying This is my beloved Son in whom I am well pleased 17. And with the apparition came a voice from heaven saying This is c. This is my beloved Son the Messiah sent from Heaven as the Mediator to reveal my will and to fulfill it and by his perfect righteousness and sacrifice to reconcile the world to me and be the propitiation for their sins CHAP. IV. THen was Jesus led up of the Spirit into the wilderness to be tempted of the Devil Note 1. That tho Christ was God his humane nature was acted by the Holy Ghost to whom in Scripture is ascribed Divine perfection of operation on creatures 2. Man was overcome by the temptation of Satan and so sin and death and all evil did invade mankind Therefore our Redeemer must deliver us from sin and Satan and Misery by conquering the tempter in his way of Temptation by which he conquered To give us also notice that the warfare preparatory to our future state is managed by overcoming temptations or being overcome by them And therefore the study of temptations and the resistance is a great part of the Christian life 3. Christ cast not himself on temptations but was led to it by the Spirit 4. To be temped is no sin 2. And when he had fasted forty days and forty nights
he was afterward an hungred Note 1. In this Moses was a type of Christ 2. Fastâ—â—g and tryal by temptation were great preparatives to Christs exercise of his prophetick office And his Ministers should not be strangers to it The sensual are never true to Christ To serve the flesh by the Ministry by seeking preferment honour and fleshly ease and fulness more than mens Salvation is to serve the Devil as conquered by his temptations 3. Hunger and bodily suffering give Satan advantage for many temptations tho not so dangerously as prosperity and fleshly pleasures do 3. And when the Tempter came to him he said if thou be the Son of God command that these stones be made bread 3. The Son of God can do what he will feed thy self now by miracle Note 1. Whether the Devil thought by this to tempt him to doubt whether he were the son of God or only as supposing it to draw him to sin by obeying him is uncertain 2. Satan cannot tempt us when he will but when God permitteth him 3. His design was to obscure Christs God-head and glory 4. But he answered and said it is written Man shall not live by bread alone but by ever word which proceedeth out of the mouth of God 4. Note 1. Christ himself was not above making use of Gods written word 2. It is by this word that the tempter must be confuted and overcome 3. It is by Gods will that our food doth nourish us and his will and Love is more necessary to us than our food 5. Then the Devil taketh him up into the holy City and setteth him on a Pinnacle of the Temple 6. And saith to him if thou be the Son of God cast they self down for it is written he shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash they foot against a stone 5.6 Then the Devil permitted by God carryed the body of Christ through the air and set him on the battlements or some high place on the Temple and said cast they self down c. Note 1. God may give Satan power even to carry our bodies about and yet not overcome our Souls 2. The Devil would tempt us to think that we may do any thing that hath no danger to us tho it be out of the way of our Obedience 3. He that will have Gods protection must keep in the way of his duty to God and not presume that God shall save him out of his way in our own 7. Jesus saith to him it is writtâ—n again Thou shalt not tempt the Lord thy God 7. Note 1. Tho the Devil use Scripture for temptation this is no dishonour to Scripture but we must confute misapplication of Scripture by Scripture rightly expounded and applyed Papists and all hereticks and the Devil himself may use Scripture and therfore all must not be believed that use it But that is an honour to it signifying that it is Gods word or else it would not serve the Hypocrites turn As all contenders pretend to Reason and yet Reason must decide their controversies 2. Tempting God is distrusting his ordinary care and providence and prescribing to him our own waies 8. Again the Devil taketh him up into an exceeding high mountain and sheweth him all the Kingdoms of the world and the glory of them 9. And saith to him All these things will I give thee if thou wilt fall down and worship me 8 9. Note 1. Satan took advantage of Christ's voluntary poverty and fasting to tempt his flesh to the desire of earthly prosperity and dominion 2. By all Kingdoms is meant many that were within prospect 3. How far God hath given the power of Earthly Kingdoms and glory to the Devil is not fully certain But we see he hath given him power to tempt men by them and its like much to dispose of them as far as those temptations prevail That he useth almost all the Empires of the world against Christ and holiness by Malignity and worldy interests to keep up ignorance and ungodliness is notorious by sad experience 4. The Devil thinketh not Kingdoms and Glory too great a price to win and undo Souls 5. Christ himself was tempted to the most odious sin even to worship the Devil Therefore mere Temptation even to Blasphemy should not discourage melancholy persons who hate and resist it 10. Then Jesus saith to him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve 10.1 Note When it cometh to Blasphemous and Atheistical temptations Satan should be driven away and no longer disputed with and endured 2. Yet even then Scripture must be given for confuting his Blasphemies 3. Whether Satan do all this in pride as desiring to be worshiped or in hatred to God and Souls is doubtful but its like to be from all these 4. Only excludeth other Gods and all Competitors and Opposites but not Parents Masters Princes as subordinate to God 11. Then the Devil leaveth him And behold Angels came and ministred to him 11. Note 1. Satan can stay no longer than God will 2. Angels are Gods servants for Christ and for his Church 3. As Christ had the Ministry of Angels we need it much more 12. Now when Jesus heard that John was cast into Prison he departed into Galilee 12. Note Christ avoided Persecution till his hour was come And so may we 13 14 15 16. An leaving Nazareth he came and dwelt in Capernaum which is upon the Sea coast in the borders of Zabulon and Nephthalim That it might be fulfilled which was spoken of Isaias the Prophet saying The Land of Zibulon and the land of Nephthalim by the way of the Sea beyond Jordan Galilee of the Gentiles The people which sat in darkness saw great light and to them which sate in the region and shadow of death Light is sprung up 13 c. Of which I may use the words of Isa 9. tho then spoken to another purpose as now fulfilled Literally as they seem to sound and as perhaps the Holy Ghost might farther mean them c. 17. From that time Jesus began to preach and to say Repent for the Kingdom of Heaven is at hand 17. From that time Jesus exercised his Prophetick Office Preaching to them 1. That the time of the Kingdom of the Messiah was now at hand and 2. therefore that they should repent that they might be fit Subjects for his Kingdom and might believe and receive remission of sins 18. And Jesus walking by the Sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the Sea for they were fishers 19. And he said to them follow me and I will make you fishers of men 20. And they straitway left their nets and followed him 18 19 20. It being part of Christs Office to appoinâ— Teachers under him as he walked by the Lake of Genesareth he