become such as have need of milk and not of strong meat Note 1. Men ought to grow in knowledge according to the time they have to learn 2. Many after long Teaching are ignorant and must be taught again the same things which they have long ago heard 3. God's Oracles have Principles which must be first learnt 13. For every one that useth milk is unskilful in the word of righteousness for he is a babe 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil 13 14. Milk is the dyet for Babes and plain things for young and dull Christians harder things will but hurt them These are for them that by long study and practice have got preparatory knowledge and a habit of quick clear and sound discerning Truth and Errour Good and Evil. Note 1. People must be taught but according to their capacity 2. Harder things in Divinity must be taught them that have learned the easier and are fit for them But by hard things is not meant unnecessary curiosities of humane Arts nor unprofitable words or triffling controversies But 1. A more clear distinct and satisfying knowledge of the Evidence of the truth and sense of the Essentials 2. A more orderly knowledge of their method and mutual dependance as one Systeme that as in a Table or Scheme we may set each member in its proper place 3. A more extensive knowledge of the useful consequences of the Essentials and Principles CHAP. VI. 1. THerefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God 2. Of the doctrine of baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment 1 2. Therefore supposing the Principles of Christian Doctrine I now pass over such discourse and will go to lead you to some additional knowledge belonging to the more perfect not now discoursing of these Principles as to men that have not received them I mean 1. Repentance and Conversion from a state of Death and from Infidelity and a wicked ungodly life 2. A lively belief and trust in God the Father Son and Holy Ghost 3. The preparatory Baptism of John and the Baptism of Christ which constituteth us professed Christian what profession is prerequisite in the Adult and what Covenant it solemnizeth what Duties it binds us to and what Benefits it delivereth and sealeth 4. The great Gift to Christ's Apostles and Ministers of Authoritative Imposition of hands by which the same Holy Ghost was given to others and Miracles wrought for the confirmation and propagation of the Christian Faith 5. The certainty of a Resurrection and future Life including the Immortality of Souls 6. The final Judgment which will sentence men to their everlasting state and use them accordingly 3. And this will we do if God permit 3. And so I will now pass to some additional further Truths by God's assistance 4. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh put him to an open shame 4 5 6. I will not now go back to Preach Regeneration to you that profess to be already regenerate though you are tempted to Apostacy For it is impossible for those that were illuminated to believe in Christ and were baptized and have not only heard of the signal Gifts of the Holy Ghost from Heaven but have themselves had an experimental tast thereof and been themselves partakers of the Holy Ghost as well as seen his miraculous Gifts in the Church and have had an inward experimental tast of the truth and goodness of the Gospel and the powerful preparations and hopes of the World to come If they shall really lose all this and fall from the belief of Christianity to regenerate or renew these men again to saving Repentance seeing after believing Christ to be the Messiah they are turned to take him for a Deceiver and Blasphemer and consent to the pretended Justness of his Crucifixion and so expose him by slander to the same reproach as his Crucifiers did Note 1. That the Apostle speaketh of no other falling away but to Infidelity denying Jesus to be the Christ 2. That it is not Temptation to Unbelief nor a degree of Unbelief mixt with Faith or doubting that he speaketh of but a forsaking and renouncing Christ 3. He speaketh not of the meer denyal of the Tongue in a passion or fear but of the renouncing Christ by heart and tongue 4. He speaketh not of the act of a man in madness or melancholy who is not himself but of a man's deliberate act that hath free use of reason 5. He speaketh of no Infidels or total Apostates but those that had themselves been partakers of the signal Gifts of the Holy Ghost and were convinced by experimental gust of the Truth 6. Therefore it must be noted that not only truly holy persons but abundance if not the greatest part that did but so believe as to imbody with the Church had then one sort or other of these miraculous or rare Gifts for Confirmation of the Gospel which made Christ Matth. 7. bring in the workers of iniquity as wonder-workers in his name and Paul Gal. 3.3 4 5. appealeth to the quarrelsom Galatians which way they had the Spirit and Miracles 7. That this must needs be the same Blasphemy of the Holy Ghost which Christ pronounceth unpardonable For they who had not only seen the Miracles but had the Holy Ghost themselves for some such wonders could not doubt of the matter of fact whether such Miracles were extant or not So that there was no possible way for such to turn Infidels but by believing that this Witness of the Spirit of Miracles was a false deceiving Testimony of Satan and not God's Testimony And this was the Blasphemy against the Spirit Mat. 12. 8. That it is not all that is here meant that such are not to be absolved by the Church which ought but to fore-judge as God will judge as far as they can But that also such can never truly be regenerate and saved 9. The reason is because God giveth Faith by means and the Witness of the Spirits signal Gifts is the last means for proof that God will give them and they that after receiving this reject it by such Blasphemy are forsaken by the Grace of the Spirit whom they blasphemously renounce 10. Crucifying Christ afresh importeth charging him to deserve Crucifixion as guilty of the deceit and blasphemy for which he was crucified So that none that believe not the Spirit 's Miracles in fact
chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 5. Consider how God himself confuteth your over-valuing rich men and vilifying the poor Is it not mostly of the poor that your Churches consist Is it not them that God hath chosen poor in the World but rich in Faith to be here made Heirs and hereafter Possessors of that Kingdom of Glory which he hath promised to them that truly love him 6 7. But ye have despised the poor Do not rich men oppress you and draw you before the judgment seats Do not they blaspheme that worthy name by the which ye are called 6 7. Yet you despise the poor whom God himself chuseth and honoureth And doth not your own experience and suffering condemn you Who is it but rich men that oppress you by tyranny and draw you like Malefactors before their Courts of Judicature Do they not blaspheme the name of Christ and reproach your Religion 8. If ye fulfil the royal law according to the scripture Thou shalt love thy neighbour as thy self ye do well 8 I persuade you not to hate men for their riches but not to think that these allow you so partial a differencing If you obey God's great Command as the Scripture teacheth you to love all sorts of your neighbours as your selves according to the various degrees of their truest amiableness be they rich or poor you then do well 9. But if ye have respect to persons ye commit sin and are convinced of the law as transgressors 9. But if you thus inordinately respect men differently for their wealth not only the Gospel of Love but the Law of Moses convinceth you as sinners Exod. 23.3 Lev. 30.15 Deut. 1.16 17. 10. For whosoever shall keep the whole law and yet offend in one point he is guilty of all 11. For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the law 10 11. And that Law condemneth all that continue not in all things therein written to do them and we are bound by God's Law inforce to universal Obedience If you keep all other Commands and presumptuously break one you are contemners of the Law and so interpretatively break all 12. So speak ye and so do as they that shall be judged by the law of liberty 12. And though you are delivered from Moses's Law and the Covenant of Works remember that Christ is your King and Law-giver and you are not lawless therefore so speak and so do as they that are under his Law of Liberty and Grace and shall be judged by it by Justification or Condemnation 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment 13. For though this be a Law of Mercy it will condemn the unmerciful without mercy It hath its conditions of life or death though none but what consist with Grace But the merciful shall find mercy at Judgment And God's mercy in Christ as the cause and their mercy to men for his sake as the condition will prevail against condemning Judgment 14. What doth it profit my brethren though a man say he hath faith and have not works can faith save him 14. Is not a meer wordy Profession an unprofitable thing to your selves as well as to others Will professing Christianity and saying you believe profit you to Salvation if you obey not Christ and live not according to the Gospel 15 16. If a brother or sister be naked and destitute of daily food And one of you say unto them Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needful to the body what doth it profit 15 16. Will good words cloath the naked or feed the hungry Is it not like a mocking of them 17. Even so faith if it hath not works is dead being alone 17. Even so your notional knowledge and belief and the bare professiâ—n of Faith if it produce not the fruits of Obedience Love and Mercy is but an uneffectual dead thing in it self shewing a dead Soul and is dead as to your Justification and Salvation 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works 18. Any one may say to this man if thy Religion be sound it will have life and power and be known by its fruits Canst thou shew and justifie thy Religion or Belief without any good works or fruits as I can do mine by them 19. Thou believest that there is one God thou doest well the devils also believe and tremble 19. It is part of thy Religion to believe that there is One God This is well done it is a most fundamental Truth but it saveth not the Devils that believe it and tremble 20. But wilt thou know O vain man that faith without works is dead 21. Was not Abraham our father justified by works when he had offered Isaac his son upon the altar 20 21. But art not thou a vain man that knowest not that Faith is but a dead Opinion uneffectual to justifie and save if it be uneffectual to Works Dost thou not discern how plainly the Scripture confuteth thee Was it not Doing in Faith or a Faith that caused working Obedience by which Abraham was justified who was the Father of the Faithful when he offered his Son Isaac and God said Gen. 22.16 Because thou hast done this thing and hast not withheld thy Son thy only Son in blessing I will bless thee c. 22. Seest thou how faith wrought with his works and by works was faith made perfect 22. You may see that his Faith made him obey God's Command and the obedient working of it did constitute it a sound effectual Faith without which it could not justifie him 23. And the scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God 23. And this is the true sense of the Scripture which saith Abraham believed c. that is he so far believed and trusted God as to offer up his Son and this trust working by such Obedience or this practical effectual trust was so accepted by God that though he was not perfect without sin God accounted him a righteous man that was meet for the free Salvation of his Grace and to be called The Friend of God 24. Ye see then how that by works a man is justified and not by faith only 24. You see then that by such necessary doing God's will which is the product of an effectual Faith and sheweth it to be lively and sincere and not a dead Opinion a man is accounted just by God accordâ—ng to the Covenant of Grace through Christ and not only by bare believing or not by believing only without
ability and stairway took his Journey 14.15 Christ passing into the Heavens committeth to his Servants the Word means and mercies of his Grace that they may improve them till he come by Death and Judgment to call them to account Not giving the same degree of means and mercy to all but to some more and to some less 16. Then he that had received the five talents went and traded with the same and made them other five talents 17. And likewise he that had received two he also gained other two 16.17 They that had the greater means and helps improved them to their own increase of Grace and the good of others and the service and honour of their Lord. 18. But he that had received one went and digged in the earth and hid his lords money 18. Note Tho the least helps should be answerably improved yet the less such as those have who have little more than the Light of Nature excite not men so powerfully to an improvement 19. After a long time the Lord of those servants cometh and reckoneth with them 19. Note Christ here intimateth that hiscoming to reckon with them would not be hasty 20. And lo he that had received five talents came and brought other five talents saying Lord thou deliveredst to me five talents behold I have gained besides them five talents more 20. I have used them to the increase of thy grace in me and to the good of men and to thy Glory 21. His Lord said to him Well done thou good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 21. His Lord who freely gave him his talents to use yet rewarded his faithful usage of them and praised his fidelity saying I will give thee great things because thou hast well and faithfully used the smaller mercies of this life which I gave thee 22. He also that had received two talents came and said Lord thou deliveredst to me two talents behold I have gained two other talents besides them 23. His Lord said to him Well done thou good and faithful servant thou hast been faithful over a few things I will make the ruler over many things enter thou into the joy of thy Lord. 22 23. N. 1. The reward of Glory given for our diligent improvement of the mercies of this life is consistent with the freeness of the gift 2. God himself will praise the fidelity of his Servants as worthy of praise 3. Great rewards will crown the Faithful for little things here sincerely done 4. It is our Lords own joy that the faithful shall enter partake of 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sown and gathering where thou hast not strewed 25. And I was afraid and went and hid thy talent in the ground Lo there thou hast that is thine 24 25. The fear of thy severity made me think it safest to keep thy Money merely from being lost N. Hard thoughts of God makes men backward to his service which is a work of Love and sinful fear is an enemy to holy diligence and fruitfulness 26. His Lord answered and said to him Thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strewed 27. Thou oughtest therefore to have put my money to the exchangers and then at my coming I should have received my own with usury 26 27. Note 1. God will take a slothful servant for a wicked servant unprofitableness and omission of duty is damnable unfaithfulness in us that are but Stewards and Servants To do no harm is a praise fit for a stone and not for a man 2. To confess Gods holy Government and yet to be unholy is to be self-condemning Qu. Doth this Text justifie usury Ans It speaketh of that sort of increase made by exchange and trading without reproof and with seeming approbation Gain by Trading and Merchandize is one sort of Usury all Usury is unlawful which is against Justice or Charity And all other is lawful and some that is a work of Charity is to some a duty 28. Take therefore the talent from him and give it to him which hath ten talents 29. For to every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath 28 29. He shall be deprived of the mercies of this life who improved them not for a better life when he that so improved them shall have an abundant reward the mercies of this life and that to come 30. And cast ye the unprofitable servant into outer darkness there shall be weeping and gnashing of teeth 30. N. 1. Omission and unprofitableness is damning sin 2. Hell is called Fire for pain and Darkness for uncomfortableness 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory 32. And before him shall be gathered all nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand and the goats on his left 31 c. The coming of Christ shall be in Glory with all his holy Angels who served him here for the good of his Elect and as Judge he shall sit on his Throne of Glory And all persons and Nations shall be called by him to Judgment and he shall separate them as sheep and goats c. 34. Then shall the King say to them on his right hand Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 34. Then Christ shall pronounce this sentence on the Faithful Come c. N. O comfortable words Come Whither To Christ to God to Heaven ye blessed of my Father sure such shall be blessed indeed inherit not only use the Kingdom in participation with the King of Glory prepared for you by eternal Love and Decree 35. For I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36. Naked and ye cloathed me I was sick and ye visited me I was in prison and ye came to me 35 36. N. 1. These works are noted as the effects of Faith and Love without which they would have been but dead works 2. The causal for signifieth not any merit by commutative Justice as giving God any benefit But their moral qualification and fitness to receive the Kingdom freely given but on such conditions that we signifie our thankful acceptance by true devotedness to Christ And thus all are judged that is finally justified or condemned according to their works as judged by the Law of Grace and Faith and not by Moses Law or that of Innocency
Lord Jesus Christ 57. But by Faith which seeth things to come we give God thanks that will raise us from the Dead and give us final Victory over Death through Christ 58. Therefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord for as much ye know that your labour is not in vain in the Lord. 58. And now Brethren make this necessary use of all Seeing our Faith and Hope of a Resurrection and future Life assureth us that none of our Christian Labour or Suffering shall be in vain or to our loss or without a glorious Reward what remaineth but that against all Temptations you be steadfast and unmovable and do Gods Work with all your Power abounding in Labour and Patience to the end ANNOTATIONS AS this Chapter is of great use for our Instruction so it is not without many Difficulties to our Understanding I. It 's needful to be observed into how narrow a room Paul reduceth the Gospel or Articles of Faith concerning Christ and how greatly herein they differ from him that condemn excommunicate or persecute those who believe These and all the Bible besides if they subscribe not to the Truth of all their Articles and Forms superadded and the justness of their numerous Canons II. The Apparition of Christ to the Five hundred and to James seemeth part of that which St. John saith was not by him written So that part of the Evidence of Christs Resurrection should be enough to cause us to believe it III. Though it was but some at Corinth that denied the Resurrection the Church was faulty in bearing with them yet Separation from that Church for their sakes is not required nor allowed by the Apostle IV. The Socinians from the 19th Verse and divers others gather That Paul denieth the Felicity of our Souls before the Resurrection because he intimateth That if there were no Resurrection but only an Immortality of the Soul Christians were the most miserable Men and their Faith and Sufferings vain and they were yet in their Sins c. The Matter is weighty and the Solution hath its Difficulty Some say That because the Heretical denied the Immortality of the Soul as well as the Resurrection of the Body Paul supposeth this and answereth them as to both And they say That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying but to stand up that is to live again includeth the Life of the Separated Soul as well as the Resurrection of the Body Others say That Paul speaketh only of the Man and not of the Soul alone which is but part of the Man Soul and Body are essential to a Man and as a Man he may be miserable because part is so as a Tooth-ach is to the whole Body though the Soul be happy Others say That the Felicity or perfect Man at the Resurrection will be so much greater than that of the Separated Soul before and also that this Separate State is so darkly revealed to us that the Apostle maketh light of it in comparison of the latter The first of these Opinions is not inconsiderable but the chief Answer is by a stricter Exposition of the particular Texts And 1. Verse 19. argueth thus If we believe in and suffer for a Christ as risen who is not risen then he cannot save us either as to Soul or Body and then we are the most miserable sort of Men. For our Hopes in him for the Time and Things of this Life only affords us less than others have his Kingdom being not of this World This Argument is not against but for the Immortality of the Soul So Verse 32. What advantageth it me if the dead rise not i. e. Neither Soul nor Body is advantaged by suffering for a Christ as risen who is not risen V. The Comparison of Adam and Christ is as hard seeming to mean that Adam's Soul and his Posterities as such are not Immortal But indeed it implieth no more than this 1. That it 's called Gen. 2. a Living Soul but Christ the Lord of Life 2. That Adam had but a Soul breathed into him by Creation on Earth but Christ was in Heaven from Everlasting the Living God 3. That Adam propagated only Humanity but Christ also Sanctity and Felicity 4. That Adam by Nature had but a loseable Capacity of Bodily Life continued and Heavenly Felicity and by Sin came short of both But Christ hath Life in himself as the Root of Holiness and Happiness in Heaven which he will give Believers both to their Souls and Bodies and will give a Bodily Resurrection to all Men. VI. Ver. 24. The Kingdom delivered up to the Father is but that Government which Christ useth to recover and save Sinners and is no addition to the Father nor diminution to Christ But as a Prince undertaking to reduce Rebels layeth down his Commission and Arms when he hath done his Work and yet increaseth his own Honour or as a Physician giveth up his Hospital when he hath healed all the Sick And it is like yea certain that when Christs acquisitive Mediation is finished he will still be some sort of Mediator of our Fruition For we shall still behold his Glory VII Ver. 37.39 seem to intimate That the Body that shall rise is not the same that was sowed but such a Body as God pleaseth a new to give Doubtless it is the same in some respect and not the same in an respects And to be able to know just how far it is or is not the same is too hard for us and may be quietly left to the Will of God The Seminal part of the Grain Matter and Form liveth in the new Fruit in which it springeth up as the Seminal part of Man begins his Being in the Womb but the added Mass which makes up the Root the Stalk and Ear and new Grains are all drawn from without from the Water Earth and Air by God and by the Seminal Spirit We see that Men oft grow Fleshy Fat and Lean again and at last die with little but a skinned Skeleton I think few believe that either Men dying Fat shall rise Fat or Men dying Lean shall rise Lean or yet that every Man shall rise with all the Flesh which he ever lived or sinned in and which daily passed away or consumed in Sickness To know how much and what goeth to identifie the Body we must leave to God if we will not pretend to the knowledge we have not Nor is it necessary to believe that all Fowls Beasts and Fishes rise again and go to Heaven which are ever digested and made Humane Flesh The Apostle likening our Bodies to Seed maketh some to doubt whether the dead Body have a Resurrection by any Seminal Vertue as a Natural Cause or only rise by Miracle The latter is most commonly held And yet it is certain that the Soul taketh with it a Love and Inclination to its Body which is a sort of Seminal Disposition And no mortal Man knoweth
obeying 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way 25. And was it not by Doing by Faith or a Faith causing Obedience that Rahab was justified 26. For as the body without the spirit is dead so faith without works is dead also 26 For as it is a dead spiritless body that cannot stir so it is a dead notional uneffectual belief that commandeth not a man's life and action It 's dead in it self and dead as to mens Justification and Salvation Annotations NOthing but mens misunderstanding the plain drift and sense of Paul's Epistles could make so many take it for a matter of great difficulty to reconcile Paul and James where there is no considerable shew of contradiction I have shewed the scope and sense of Paul before the Epistle to the Romans 1. That his arguing is to prove that it is not the Law of Moses that can justifie any man as a meer doer of it nor any works at all in commutative Justice making the reward to be of debt for the value of the works and not of free grace but that Justification must needs be of Gods free gift and therefore by the Merits of our Redeemer and therefore that a fiducial accepting practical Belief of Gods free Gift Covenant or Promise of Grace and Glory for in and with Christ is the condition on our part to be performed by his Grace which is our Moral Qualification or receptive disposition on which God by his Covenant giveth us right to the foresaid free Gifts Christs Grace and Glory This Faith Paul never described by some one single Physical act of the Soul but as a Moral act of the man as we use the Word in humane converse As if one say if you will trust me as your Physician I will cure you if you take me for your Tutor I will teach you Here to trust or take him signifieth a consenting trust to be medicined and to be taught by such a one If one say to a condemned Beggar trust me and I will give thee a Lord-ship in a Foreign Land it signifieth a trust consenting practically to go with him and trust his Convoy and forsake his own Country And James never questioned this Doctrine But some Vain Men as James calls them misunderstand this and spin us out a Web of their own Vanity feign it to be Paul's Doctrine 1. They say that Paul by Faith meaneth not Faith by which we are said to be justified but only Christ who doubtless is a chief object of that Faith 2. That God the Father or the Holy Ghost are none of the object of Faith as it is justifying 3. That it is not Christ himself as Prophet or King but only as Priest that is this object 4. That it is not all Christs Priest-hood but only Sacrifice and Righteousness that is this object and not his Heavenly Intercession 5. that it is not Christs Sacrifice and Righteousness as meerly meritorious of our Pardon and Life but as it was paid and performed by Christ as our surety in our Legal Reputative Person and so is imputed to us as our own because done by another in our name and stead as one payeth a debt by another that was bound for him 6. That so far as Faith is here meant it is but one single Physical act of Faith in Specie and there they are utterly disagreed 1. Whether it be an act of the understanding or will or both 2. Whether one act can be the belief of many objects viz. of Christs Sacrifice Obedience Promise Pardon Heaven c. 7. Yea many say that it is but one individual act that we are justified by which no mortal man can know the individuation of the Souls acts being obscure and the objects being always many conjunct and they say that it is only our first act of Faith and that all following acts of the same species finding us justified cannot justifie us any more than works 8. They say that Faith justifieth only as an Instrumental Cause and not as a Moral qualifying receptive condition or disposition 9. They say that believing in the Father the Holy Ghost and hoping for Heaven and praying for Mercy and Repenting of Sin and Loving God and our Saviour and his Word and Saints and Thankfulness for Grace and Obedience to Christ and Patience and forsaking all for him are the works which Paul meaneth to exclude from Justification and so is Faith in Christs Righteousness as an Act but not as an Instrument 10. They are utterly disagreed whether Faith justifie by appropriating only Christs active Righteousness or also his Passive or also his Divine Righteousness and Perfection 11. They say that by Imputing Faith for Righteousness is meant that not our Faith but Christs Righteousness is Imputed in it self and not its merited effects only to be our own because we performed it by him 12. They say that it is the very Law of Innocency and Works that justifieth us as having perfectly fulfilled it in and by Christ 13. they most hold that in Christ we have both perfectly kept the Law from birth till death by imputed obedience and yet satisfied for not keeping it by his sufferings as if perfect obedience imputed could consist i th sin 14. They say that Gods corrections are no punishments because else Christs Suffering was insufficient and God should punish one sin twice 15. And that our pardon and justification is perfect as soon as we believe 16. And that no more is needful to our continued Justification than to its beginning 17. And that yet more is needful to our Salvation than to our final Justification Many such humane Inventions man's brain hath spun out and made a Doctrine of their own and called it Paul's And James having to do with carnal Gospellers that thought to be saved for being of a right Opinion and calling this Faith doth 1. Tell them that this is not that true Christian Faith which hath the promise of Justification and Salvation but that that is a powerful practical belief and trust 2. Therefore their Doing that which Faith consents and engageth them to do must justifie that Faith to be sound which must justifie them as the condition of life 3. And that therefore this Efficiency or Doing of this practical Faith is part of the condition of their Justifications and it justifieth the man himself 1. As it justifieth his Faith and so justifieth him to be a sound Believer and not an Infidel or Hypocrite 2. In that the effectual operative nature and consent to obey is essential to that Faith it self 3. In that as a Faith accepting Christ and consenting to obey him as the Author of Eternal Salvation is the condition of our first entring into a state of Life and Justification so our performance of that consent by sincere obedience and perseverance is the condition of our Justification as continued and consummate at
in their foreheads signifieth their open Profession of Fidelity to the Father and the Son and God's gracious noting them for his own And it helps us to expound what the mark of the Beast was even some open signal obliging Profession of Idol Worship 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harps 3. And they sung as it were a new song before the throne and before the four beasts and the elders and no man could learn that song but the hundred and fourty and four thousand which were redeemed from the earth 2 3. The voice of many Waters signified the multituâ—â— of Converts that by the Gospel were gathered to this Church on Mount Sion who praised God with the 〈◊〉 of Harps or joyful Psalmody And it was new Psalms of Praise for Man's Redemption and the Grace of Christ which they sung as before God and the Cherubims and the holy Church which none of the Jews were fit to sing save the foresaid chosen saved number 4. These are they which were not defiled with women for they are virgins these are they which follow the Lamb whither soever he goeth these were redeemed from among men being the first-fruits unto God and to the Lamb. 5. And in their mouth was found no guile for they are without fault before the throne of God 4 5. The Vision being of those in Heaven as the Precedents of the Christian Church at Jerusalem that should afterward succeed them they were the first-fruits of the Apostles Ministry described Act. 1. 2. 3. 4. who were eminent in Purity and Love free from Idolatry and Fornication as a People chosen out of the Jewish Nation unto Christ and as they were holy on Earth they are faultless and perfect now in Heaven 6. And I saw another angel flie in the midst of heaven having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 6. Whether the midst of Heaven have the Mystical senses that divers give or be only sent from Heaven to Earth I know not Some say it is called the Everlasting Gospel because it was decreed from everlasting some because it dureth to everlasting or tendeth to life everlasting By the Gospel some understand only the glad tydings of the Fall of the Roman Empire some the Doctrine of Reformation and tydings of the Fall of Popery and some the common Doctrine of Salvation by Christ as it was now more freely and universally to be published to the Gentile World 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters 7. Away with your Idols that are no Gods and turn to and fear the true and living God who made Heaven and Earth For the time is come that he will judge and destroy Idolaters Other expositions I omit 8. And there followed another angel saying Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornification 8. Another part of my vision was another Angel c. implying a further revelation to me Whether it signifie also another sort of Preachers on Earth and who as some say the Albigenses and Waldenses or Luther Zuinglius or Illyricas and his century writers let them tell that know Babylon is here described and more fully after to be that great City that drew all nations unto Idolatry whether this were Rome as Heathen or Rome as Papal or Rome as containing both see my Advertisement 9. And the third angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead or in his hand 10. The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb 9 10. Those that partake of the sins of Idolatrous Babylon or Rome shall partake of her plagues and the Judgment that overthroweth her shall extend to all her companions in Idolatry and also the punishment in the life to come And Christ and his Angels will execute and behold it as just and good Some to save their charity say that damnation is not denounced to all that only have the Name of the beast or the Number but only to them that receive his Mark as his slaves and worship him and his Image But I think receiving his Name and its Number is included in receiving the Mark. But all my be pardoned to the penitent believers Whether this Angel be Luther Chemnitius Whittaker and such others I leave to the proof of the affirmers It s enough to me that this additional revelation and punishment is notified to John as by another Angel Though many think that only temporal punishment is here meant doubtless the same sin deserveth more 11. And the smoak of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the mark of his name 11. Though temporal calamity be here included this seems plainly to mean Hell And the Mark of his Name is here made equal to His Mark verse 9. O the restless misery that is prepared for the impenitent 12. Here is the patience of the saints here are they that keep the commandments of God and the faith of Jesus 12. This misery of impenitent Idolaters and Enemies of Christ will shew the World how wise and happy the Saints were that by patient suffering did overcome and kept to the end the Commands of God and the Faith of Jesus Faith Obedience and Patience are all necessary to Salvation 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them 13. Though it be always happy to be at Rest with Christ the sufferings of those times will be so great as will make it seem a sesonable blessedness to go to that Rest where they shall no more labour or suffer but receive the fruit of their labours and work performed for Christ on Earth Some make this to be but a promise of after-freedom from Persecution here The Text proveth a Blessedness for separated Souls before the Resurrection For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth signifieth from this time forward The Socinians therefore abuse the Text that make the Blessedness to be but Resting in a state of death till the Resurrection For life with God's service and acceptance in a time of Persecution is a
Christ be made the holy City or his Chief Royal Seat and there will be his Thousand years Reign on Eâ—rth Others take the Holy City to mean the Reformed Churches which shall again be assaulted by all sorts of Enemies before the day of Judgment And some take the Camp of the Saints and the Beloved City to be the seven Asian Churches to whom John wrote Whatever it be if it be past I understand not what or when it was if it be to come time must expound it In general it is sure that Enemies will oft assault the Church and God will defend it 10. And the devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever 10. When Christ hath delivered his Church from Pagan Cruelty the same Dragon or Devil will seek new Instruments to assault it from age to age and most notably at the last But he shall be conquered after all and be cast out into torment as the Pagan Powers and Deceivers were 11 And I saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them 11. Some think that this speaketh not of the day of Judgment but of the calling of the Jews And some think the meaning is that when Christ sets up the Thousand years refined Church by a Resurrection and his visible presence say some or by a holy Government and People and Deliverance from Enemies say others both the Power of Infidels Turks and Heathens which are meant by the Earth and the Corrupted Church both Papal and Greek c. meant by Heaven shall all vanish that the holy City may take place But most say it describeth the day of Judgment 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works 12. When Christ hath overcome his Churches Enemies he will judge the World and the book of their own doings and Consciences shall be opened and also Gods book of Life the Scripture or Gospel Law say some which is the Rule of Judgment or the book of Gods Decree say others in which all are enrolled that shall be saved And they shall be judged according to their works the matter of Fact being recorded in their book and the matter of right in Gods Law and the conclusion in his Decree To be judged according to their works is to be then justified or condemned as they have sincerely kept Christ's Law of Grace by which they shall be tryed or have not kept it by Faith Repentance and sincere Obedience the condition of Salvation 13. And the sea gave up her dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works 13. All that were any way dead were judged according to their works by the Law that they were under 14. And death and hell were cast into the lake of fire this is the second death 15. And whosoever was not found written in the book of life was cast into the lake of fire 14 15. And death and Hades that is Mortality shall to his Saints be by Christ for ever abolished or as some take it those wicked men that death and hell shall deliver up to Judgment shall be cast into hell fire This utter abolition or this damnation is called the second death And whosoever hath not right to Salvation by the Gospel Covenant or Law of grace and is not by God enrolled among the Heirs of Life was cast into the Lake of fire Mr. Potter and many others expound all this confidently and the two following Chapters of Christs judging and rewarding and punishing men in this Life But others as confidently of the Life to come Though this make the Text difficult it maketh no great doctrinal controversie both being commonly believed CHAP. XXI 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea 1. N. That the corrupt State of the World and the degenerate Church may be called the old heaven and earth is granted And that the Church before the End may be so reformed and blessed as that heaven and earth may be said to be new And also that fire at last shall dissolve the earth and that heaven that fell under the Curse for mans sin and there shall be no annihilation but a New Heaven and earth is plain in Peter c. But which of these is the sense of this Text is doubtful I incline most to the later that it is the new World that shall follow the conflagration and Judgment If any ask what the new earth shall be for he must take up with what God hath told us Therein shall dwell Righteousness and the Creature be delivered from the bondage of Corruption into the glorious liberty of the Soas of God and all things shall be restored Whether we shall then dwell on Earth or only a new made Generation is not so clear But the Jerusalem now in Heaven consisteth of Spirits And this must come down from Heaven and these Spirits must be again at the Resurrection embodyed And do not new bodies suit with a new Earth as Spirits with Heaven Obj. This will be to our loss Ans No God will dwell with man and be no Stranger to us then in Heaven Heaven and Earth will not be separated as now As our bodies will be no Clog to the Souls but Spiritual incorruptible bodies so Earth will be made suitable to them It s no diminution to the Glory of the Sun to shine on bodies no nor of God to Vouchsafe them his influence 2. And I John saw the holy city new Jerusalem coming down from God out of heaven prepared as a bride adorned for her husband 2. Not new created Souls but immortal Souls coming down with Christ say some before the day of Judgment say others after Many Texts seem to place it here and not in Heaven only after the Resurrection This is the Life of Preparation on our part but Souls in Heaven are further prepared by Christ 3. And I heard a great voice out of heaven saying Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 3. Wherever the place be Gods presence in glory wlll make it a Heaven to us But if it did speak only of an advancement by holy Reformation and Peace on Earth it would be so far like to Heaven 4. And God shall wipe away all tears from their eyes and there shall be no more death
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.
Messengers and your Commission shall be sealed by the convincing evidence of the miraculous and sanctifying operations of the Holy Ghost I will own you in all you say do or suffer according to your commission and will reward them that receive you and your words as if they received me my self for I am not to stay on earth to do all my work my self but will do it by my Ministers And he that receiveth me shall be accepted by my Father as if he had received him N. As this is a most strong and comfortable obligation to the receiving of Christs true Ministers so it is dreadful prophaneness to hear a proud domineering enemy of Godliness that hath got by force into the title of the Ministery and labours to make true Godliness odious and persecuteth the most faithful to plead this Text as if he that heard and received their malignant scorns at Piety did hear and receive Jesus Christ 41. He that receiveth a prophet in the name of a prophet shall receive a prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward 41. Note 1. This tells us that God rewardeth not men according to their gifts but according to the will and heart And it is a great comfort to every ungifted and poor inferiour Christian that they may have the reward of Preachers if they do but receive them and further their works as they are able yea if they do but love them and would receive them if they could God taketh it as done 2. But by the same reward is meant the same in kind but not in degree 3. And by a Righteous man is meant an eminent godly man and that he that loveth such and entertaineth them shall be numbred with the truly righteous But it meaneth not that every wicked liver shall speed as the Righteous if he will but receive such tho he amend not himself But he that loveth a good man because he is such and sheweth bâ— receiving him tho to his cost and danger that his love is sincere shall be numbred with such himself 42. And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple verily I say unto you he shall in no wiâ—e lose his reward 42. He that loveth a Christian as such more than his riches and would give him more if he had it if he give but a cup of cold Water to the poorest weakest Christian because he is a Christian shall not lose the reward that I here promise Note 1. What a safe way of usury hath Christ taught all Believers He is an unbeliever who thinks he shall be a loser by any obedience to Christ 2. It is not the Rich only that shall have the reward of Charity but the Poor also that do their best and would give if they were able 3. It is not only charity to Preachers and rare persons but to the least Christians that Christ will reward 4. Therefore it is not only slandering reviling and 〈…〉 eâ—inâ—nt servants of Christ but even the 〈…〉 Christians that Christ will con◠〈…〉 miserable pretence to say they 〈…〉 â—ty perhaps for dissenting from 〈…〉 of usurpers as if any men were free from all errour CHAP. XI 1. ANd it came to pass when Jesus had made an end of commanding his twelve disciples he departed thence to teach and to preach in their cities 1. Having given his twelve Disciples their instructions he went about also to preach himself 2. Now when John had heard in the prison the works of Christ he sent two of his disciples 3. And said to him Art thou he that should come or do we look for another 2 3. Note It is doubtful whether John being in Prison and not seeing Jesus the meaning be Art thou the same Jesus that I baptized c. Or as is more likely that he sent his Disciples that they might be convinced by more than John's testimony 4. Jesus answered and said to them Go and shew John again those things which ye do hear and see 5. The blind receive their sight and the lame walk the lepers are cleansed and the deaf hear the dead are raised up and the poor have the gospel preached to them 6. And blessed is he whoever shall not be offended in me 4 5 6. It is not my bare word but my works that shall answer you it is by the fruit that the tree must be known The miraculous works of Divine Power are done and the works of love to mens bodies and the Gospel of Salvation is preached for their Souls And these being Gods works are Gods testimony what I am And yet the meanness of my appearance and my contempt and suffering from men will be to many a stumbling block and make the work of believing difficult and blessed are they that believe notwithstanding all these difficulties 7. And as they departed Jesus began to say to the multitude concerning John What went ye out into the wilderness to see a reed shaken with the wind 8. But what went ye out to see A man clothed in soft raiment Behold they that wear soft cloathing are in kings houses 9. But what went ye out to see A prophet yea I say to you and more than a prophet 7 8 9. Jesus took this occasion to describe John to the people saying What went you to John in the Wilderness to see not a toy like a shaken Reed Nor yet a pompous Gallant in gay cloaths such be not in Wildernesses but in Kings houses you 'l say A Prophet Yes and greater than any foregoing Prophets A nearer Messenger of the Kingdom of God 10. For this is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee 10. For this is the Harbinger of the Messiah promised by other Prophets 11. Verily I say to you Among them that are born of women there hath not risen a greater than John the Baptist Notwithstanding he that is least in the kingdom of heaven is greater than he 11. There hath not been a greater than John before him as being nearest the Kingdom of the Messiah But yet the least of my Ministers in this my Kingdom is greater than he and shall have more eminent gifts of the Spirit as well as a more excellent office and work so far shall my Kingdom begun after my Ascension excell all ages that were before it 12. And from the days of John the Baptist until now the kingdom of heaven suffereth violence and the violent take it by force 12. And as the people crowded to John in the wilderness and now as you see flock after me so since John began to preach I may say that these multitudâ—s of inferiour people croud as it were into the Kingdom of Heaven and will not lose it while it is neglected by the higher sort 13. For all the prophets
Note It is the part of Learners to ask their Teachers help to understand that which they understand not 37. He answered and said to them He that soweth the good seed is the Son of man 38. The field is the world the good seed are the children of the kingdom but the tares are the children of the wicked one 39. The enemy that sowed them is the devil the harvest is the end of the world and the reapers are the angels 37 c. It is Christ that soweth the good seed by Preaching the Gospel and planting the Churches by himself and his servants The World is the first object of the Gospel preached and out of which believers are gathered The good seed as sown is the Gospel but as springing up in fruit are the faithful who are properly the members of the Church of Christ The Tares as sown are evil doctrines and temptations but as sprung up in fruit are the Children of the Devil who is the father of wickedness The enemy of God and goodness and man that sowed them by himself and his servants signifieth the Devil the time of harvest is the end of this world even the day of judgment The reapers or executioners are the Angels 40. As therefore the tares are gathered and burnt in the fire so shall it be in the end of this world 41. The Son of man shall send forth his angels and they shall gather out of his kingdom all things that offend and them which do iniquity 42. And shall cast them into a furnace of fire there shall be wailing and gnashing of teeth 40 c. So in the end of this World Christ shall send forth his Angels as his executing Ministers and they shall gather out of the world which he is over and specially out of the visible Church all rebellious unholy wicked scandalous carnal men and shall cast them into hell which is likened to a lake of Fire where they shall in torment and a self-afflicting Conscience 43. Then shall the righteous shine forth as the sun in the kingdom of their Father who hath ears to hear let him hear 43. Then shall the righteous who are now obscured by infirmities and malignant slanders and are oppressed in the world shine forth in glory in the Kingdom of Love even of God as their Father in Christ as the Sun shineth in the heavens in resplendent glory As ever you will use your ears or understandings believe and foresee this glorious blessed day to Believers 44. Again the kingdom of heaven is like to a treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field 44. The way of Salvation by Christ sheweth men the certain hopes of so inestimable a treasure in the life to come as maketh the saithful choose it for their best and part with all the pleasure profit and honour of the world to obtain it 45. Again the kingdom of heaven is like to a merchant man seeking goodly pearls 46. Who when he had found one of geat price he went and sold all that he had and bought it 45 46. Note He that findeth not by faith enough in the love of God and heavenly glory and in Christ the way thereto to make him consent sincerely and practically to sell or part with all the world rather than lose it is not capable of a just title to it nor shall obtain it 47. Again the kingdom of heaven is like a net which was cast into the sea and gathered of every kind 48. Which when it was full they drew to the shore and sat down and gathered the good into vessels but cast the bad away 47 48. The Church is gathered as men by casting a net into the Sea gather fishes good and bad And at the day of judgment Christ will take the good to heaven and cast away the bad to hell Note 1. It is not to be wondered at that the visible Church hath good and bad 2. Yet this is not the design of the Gospel which is fitted to make all good but by the intrusion of Hypocrites Nor is it an excuse for the neglect of discipline and the just discrimination of the good and bad 49. So shall it be at the end of the world The angels shall come forth and sever the wicked from among the just 50. And shall cast them into the furnace of fire there shall be wailing and gnashing of teeth 49 50. These plain and dreadful words more need belâ—â—f and deep consideration than exposition 51. Jesus saith to them Have ye understood all these things they say to him Yea Lord. 52. Then said he to them Therefore every scribe which is instructed to the Kingdom of heaven is like to a man that is an housholder which bringeth forth out of his treasure things new and old 51 52. All that are furnished with holy knowledge and are fitted to teach others must have an habitual treasure of it in their minds from whence they may be able to open the truth exhort reprove and confute all the erroneous on all just occasions as a House-keeper is stockt for the provision of his family 53 54. And it came to pass that when Jesus had finished these parables he departed thence And when he was come into his own countrey he taught them in their Synagogue insomuch that they were astonished and said whence hath this man this wisdom and these mighty works 55 56. Is not this the carpenters son is not his mother called Mary and his brethren James and Joses and Simon and Jude and his sisters are they not all with us whence then hath this man all these things And they were offended in him 53 c. Note 1. Familiarity breeds contempt It is no impediment to our faith that we saw not Christs person parentage and education 2. Carnal men are not satisfied by the evidence of Divine attestation unless they can give a reason of it and overcome the difficulty and scandal of objections 3. It is uncertain whether Mary had other Children after Jesus or these were his brethren or only his kindred 57 58. But Jesus said to them A prophet is not without honour save in his own countrey and in his own house And he did not many mighty works there because of their unbelief 57 58. Unbelief made men uncapable receivers of those miracles which else Christ would have wrought CHAP. XIV 1. AT that time Herod the Tetrarch heard of the fame of Jesus 2. And said to his servants This is John the Baptist he is risen from the dead and therefore mighty works do shew forth themselves in him 1 2. Note That Herod did believe the Immortality of the Soul else he could not have believed Johns Resurrection 3 For Herod had laid hold on John and bâ—und him and put him in prison for Herodia's sake his brother Philips wise 4. For John said to him It is not
Jesus said to them A prophet is not without honour but in his own country and among his own kindred and in his own house 4. It is usual for Prophets to be least set by at home where men that see their Natural Original yet see not the Spirit of God in them nor know his operations 5. And he could there do no mighty work save that he laid his hands upon a few sick folk and healed them 6. And he marvelled because of their unbelief And he went round about the villages teaching 5. It was not for want of Power in Christ but because they were uncapable receivers Thus Sin goes on from bad to worse Unbelief deprived them of the Miracles that should have cured it 7. And he called to him the twelve and began to send them forth by two and two and gave them power over unclean spirits 7. He assigned not to any one a singular Province but set them by Two's of which no one was Ruler of another 8. And commanded them that they should take nothing for their journey save a staff onely no scrip no bread no money in their purse 9. But be shod with sandals and not put on two coats 10. And he said to them In what place soever ye enter into an house there abide till ye depart from that place 8. c. N. This is no binding Example to all Preachers 11. And whosoever shall not receive you nor hear you when ye depart thence shake off the dust under your feet for a testimony against them verily I say to you It shall be more tollerable for Sodom and Gomorrah in the day of Judgment then for that city 11. N. Rejecting the greatest Mercy and Gospel-light deserveth the greatest punishment in Hell What then will become of Persecutors 12. And they went out and preached that men should repent 12. N. Repentance is as real a part of the Gospel as Faith And repenting of Unbelief as it signifyeth Conversion is Faith it self Alas that so reasonable a duty as Repenting should be so hardly obtained 13. And they cast out many devils and anointed with oyl many that were sick and healed them 13. And when the Miraculous Power ceaseth the ceremony of Anointing ceaseth 14. And king Herod heard of him for his name was spread abroad and he said that John the Baptist was risen from the dead and therefore mighty works do shew forth themselves in him 14. N. Herod believed the Immortality of the Soul else he could not have believed the Resurrection 15. Others said That it is Elias And others said That it is a prophet or as one of the prophets 16. But when Herod heard thereof he said It is John whom I beheaded he is risen from the dead 15.16 His Conscience put him in fear of John 17. For Herod himself had sent forth and laid hold upon John and bound him in prison for Herodias sake his brother Philips wife for he had married her 17. N. He could bear the guilt but not the reproofe But God will make the proudest bear more 18. For John had said to Herod It is not lawful for thee to have thy brothers wife 18. N. He that hath a call to tell Kings of their Sin must do it faithfully 19. Therefore Herodias had a quarrel against him and would have killed him but she could not 19. N. See the bloody mind of a wicked Queâ—â— The cause of Johns Death is but fore-telling a Sinner of his Sin 20. For Herod feared John knowing that he was a just man and an holy and observed him and when he heard him he did many things and heard him gladly 20. His Conscience telling him that John was a Just and Holy man made him reverence him and do many things which John Preached to him and hear him with some pleasure but could not leave his Sin 21. And when a convenient day was come that Herod on his birth-day made a supper to his lords high captains and chief estates of Galilee 22. And when the daughter of the said Herodias came and danced and pleased Herod and them that sate with him the king said unto the damsel Ask of me whatsoever thou wilt and I will give it thee 23. And he sware unto her Whatsoever thou shalt ask of me I will give it thee unto the half of my kingdom 21. c. N. 1. Yet will such wretches lose the Kingdom of Heaven rather than let go a base lust for God so much more liberal are they to their Flesh and fellow-Sinners 24. And she went forth and said unto her mother What shall I ask And she said The head of John the Baptist 25. And she came in straightway with haste unto the king and asked saying I will that thou give me by and by in a charger the head of John the Baptist 24.25 N. Blood and Revenge is by a Lustful Woman preferred before half a Kingdom such are the Enemies of holy men 26. And the king was exceeding sorry yet for his oaths sake and for their sakes which sate with him he would not reject her 26. All unwillingness and sorrow for Sin is not true Repentance but that which is more effectual against Sin than the temptation is for it 27. And immediately the king sent an executioner and commanded his head to be brought and he went and beheaded him in the prison 28. And brought his head in a charger and gave it to the damsel and the damsel gave it to her mother 27.28 This wicked bloody King wanted not an Executioner to do his Will in the most heynons Sin 29. And when his disciples heard of it they came and took up his corps and laid it in a tomb 30. And the Apostles gathered themselves together unto Jesus and told him all things both what they had done and what they had taught 29.30 Of their Doctrine and Miracles 31. And he said unto them Come ye your selves apart into a desert place and rest a while for there were many coming and going and they had no leisure so much as to eat 32. And they departed into a desert place by ship privately 33. And the people saw them departing and many knew him and ran a foot thither out of all cities and out went them and came together unto him 33. N. Fervent desire is very diligent and laborious 34. And Jesus when he came out saw much people and was moved with compassion toward them because they were as sheep not having a shepherd and he began to teach them many things 35. And when the day was now far spent his disciples came to him and said This is a desert place and now the time is far passed 36. Send them away that they may go into the country round about and into the villages and buy themselves bread for they have nothing to eat 37. He answered and said to them give ye them to eat And they say to him Shall we go and buy two hundred penny-worth of bread and give
man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for of the abundance of the heart his mouth speaketh 45. As the man is so usually will his words and actions be for hypocritical force is usually short l.v'd. 46. And why call ye me Lord Lord and do not the things which I say 46. All the good words and praises of God and Religion from disobedient men do but aggravate their sin 47. Whosoever cometh to me and heareth my sayings and doeth them I will shew you to whom he is like 48. He is like a man which built a house and digged deep and laid the foundation on a rock and when the floud arose the stream beat vehemently upon that house and could not shake it for it was founded upon a rock 47 48. As a building on a Rock will stand in Storms so he that obeyeth my Word will stand in Tryal Q. How is our Obedience made the Rock that we build on Is not Christ the Rock Ans Similitudes must not be stretched beyond their intent It 's only the stability of the obedient that is meant 49. But he that heareth and doeth not is like a man that without a foundation built an house upon the earth against which the stream did beat vehemently and immediately it fell and the ruin of that house was great 49. Hypocritical disobedient Hearers and Professors have no firm foundation and stability trusting to a barren Opinion instead of true Faith and so fall by woful ruin in their Tryals CHAP. VII 1. NOw when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he sent unto him the elders of the Jews beseeching him that he would come and heal his servant 4. And when they came to Jesus they besought him instantly saying That he was worthy for whom he should do this 5. For he loveth our nation and he hath build us a synagogue 1 2 3 4 5. See Mâ—â—th 8.9 6. Then Jesus went with them And when he was now not far from the house the centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed 8. For I also am a man set under authority having under me souldiers and I say unto one Go and he goeth and to another Come and he cometh and to my servant Do this and he doth it 6 7 8. Note The Devotion of this man in building a Synagogue and his great Humility shew that he was better prepared for Faith than many others 9. When Jesus heard these things he marvelled at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel 9. As Man he marvelled as God he foreknew it Note Whether he took Christ for his Saviour is uncertain but the â—earing of his works had caused him strongly to believe his power to heal 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to pass the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widow and much people of the city was with her 13. And when the Lord saw her he had compassion on her and said unto her weep not 14. And he came and touched the bier and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sat up and began to speak and he delivered him to his mother 16. And there came a fear on all and they glorified God saying that a great Prophet is risen up among us and that God hath visited his people 10 11 12 13 14 15 16. Note This Saviour hath still the same Love and Pity though he use not Miracles so much He is still Lord of Life and Death 17. And this rumour of him went forth throughout all Judea and throughout all the region round about 18. And the disciples of John shewed him of all these things 19. And John calling unto him two of his disciples sent them unto Jesus saying Art thou he that should come or look we for another 17 18 19. Note It 's like John did it to convince his Disciples 20. When the men were come unto him they said John Baptist hath sent us unto thee saying Art thou lie that should come or look we for another 20. See Matth. 11. 21. And in that same hour he cured many of their infirmities and plagues and of evil spirits and unto many that were blind he gave sight 22. Then Jesus answering said unto them Go your way and tell John what things ye have seen and heard how that the blind see the lame walk the lepers are cleansed the deaf hear the dead are raised to the poor the Gospel is preached 23. And blessed is he whosoever shall not be offended in me 21 22 23. Tell John what is done and let him judge by the works But mens great danger is of being scandalized at my visible meanness and my sufferings 24. And when the messengers of John were departed he began to speak unto the people concerning John What went ye out into the wilderness for to see a reed shaken with the wind 25. But what went ye out for to see a man clothed in soft raiment Behold they which are gorgeously appareled and live delicately are in kings courts 26. But what went ye out for to see a prophet Yea I say unto you and much more than a prophet 27. This is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee 28. For I say unto you Among those that are born of women there is not a greater prophet than John the Baptist but he that is least in the kingdom of God is greater than he 24 25 26 27 28. The least true Believer in my Church hath a more honourable state and work See Matth. 11. 29. And all the people that heard him and the publicans justified God being baptized with the baptism of John 29. All the People that heard Christ speak so highly of John were pleased at it and justified God that sent him for they had been baptized by him Or as others expound it all the People that heard John and the publicans received his Message from God c. 30. But the
air have nests but the Son of man hath not where to lay his head 57 58. I have no entertainment for any but self-denying persons that can forsake all for me 59. And he said unto another Follow me but he said Lord suffer me first to go and bury my father 60. Jesus said unto him Let the dead bury their dead but go thou and preach the kingdom of God 59 60. The work of my Gospel and God's Kingdom must be preferred before the burying of a Father Note Christ fitteth his Answer to the disposition of those he spake to He knew that this man was fitter to be put on and the former to be stopt 61. And another also said Lord I will follow thee but let me first go and bid them fare-well that are at home at my house 62. And Jesus said unto him No man having put his hand to the plough and looking back is fit for the kingdom of God 61 62. If thou wilt be my Minister thou must be like a man plowing who looketh still before him on the Furrow and not behind him The Kingdom of God must be first sought and all things that would hinder the true service of it must be put behind and denied and forsaken Not that it dissolveth Relation-duties but puts all behind the works and interest of God and forsaketh that which is against it CHAP. X. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himself would come 2. Therefore said he unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest 1 2. As he had chosen twelve with respect to the twelve Tribes so he chose seventy according to the number of the great Council it 's like 70 being put for 72 as an ancient Copy hath it By which it appeareth he settled a disparity in his Ministers 2. Note Priests now are many but Labourers few What men are they that hate and silence the faithfulest Labourers suspecting that they are not for their interest 3. Go your ways behold I send you forth as lambs among wolves 4. Carry neither purse nor scrip nor shoes and salute to man by the way 3 4. I send you on such work in which you shall suffer from wicked men as I must do Let not the care of provision nor any matters of inferiour concern as humane respects are stop you in your work and undertaken Ministry not that all Civility is forbidden 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the son of peace be there your peace shall rest upon it if not it shall turn to you again 5 6. For the necessary capacity of the Receiver is implied as a condition of the Effect The same Benediction is effectual to a capable Receiver and uneffectual to another as is also the Sacrament 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house 8. And into whatsoever city ye enter and they receive you eat such things as are set before you 7 8. Maintenance is your due for your work 9. And heal the sick that are therein and say unto them the Kingdom of God is come nigh unto you 9. This was the Gospel that they were to preach 10. But into whatsoever city ye enter they receive ye not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdom of God is come nigh unto you 10 11. See Mat. 10.14 12. But I say unto you that it shall be more tolerable in that day for Sodom than for that city 12. At the Judgment There will be some punished in hell more tolerably than others 13. Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sackcloth and ashes 13. The same means which prevaileth not with some would have converted others that now perish 14. But it shall be more tolerable for Tyre and Sydon at the day of Judgment then for you 15. And thou Capernaum which art exalted to heaven shall be thrust down into hell 14 15. The loss of the greatest means and mercy prepareth for the heaviest Judgment 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me 16. So far as you do my works I will take what is done to you as done to my self 17. And the seventy returned again with joy saying Lord even the devils are subject unto us through thy Name 18. And he said unto them I beheld Satan as lightning fall from heaven 17 18. Satan shall be cast down from much of his Tyranny over Mankind by me and my Gospel 19. Behold I give unto you power to tread on serpents and scorpions and over all the power of the enemy and nothing shall by any means hurt you 19. Note The Kingdom of Christ is set up against the Devil and his Kingdom and not against Kings as such 2. It seems Serpents are used as Satan's Instruments to hurt man 20. Notwithstanding in this rejoice not that the spirits are subject unto you but rather rejoyce because your names are written in heaven 20. Even wicked men may cast out Devils but it 's greater matter of joy to be Saints that shall be sayed 21. In that hour Jesus rejoyced in spirit and said I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight 21. That thou hast revealed the heavenly Wisdom to those that are despised as unlearned in the World rather than to men counted wise and learned for their humane wit and knowledge See Matth 11.25 22. All things are delivered to me of my Father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him 22. Christ is made the Lord of all and he is perfectly known by none but God And there is no true knowledge of God the Father but by the teaching of Christ 23. And he turned him unto his disciples and said privately Blessed are the eyes which see the things that ye see 23. See Matth. 13.17 24. For I tell you that many prophets and kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them 24. Such as David Solomon Isaiah c.
above all the Galileans because they suffered such things 3. I tell you Nay but except ye repent ye shall all likewise perish 2 3. Note We must not judge them the greatest sinners that suffer most here The Judge on the bâ—nch may do more wrong than the thief whom he hangeth And famous conquerors than robbers The day is coming that must set all right These Jews after suffered much more 4. Or those eighteen upon whom the tower in Siloe fell and slew them think ye that they were sinners above all men that dwelt in Jerusalem 5. I tell you Nay but except ye repent ye shall all likewise perish 4. Note Worse did befall the other Jews 6. He spake also this parable A certain man had a fig-tree planted in his vineyard and he came and sought fruit thereon and found none 7. Then said he unto the dresser of his vineyard Behold these three years I come seeking fruit on this fig-tree and find none cut it down why cumbreth it the ground 8. And he answering said unto him Lord let it alone this year also till I shall dig about it and dung it 9. And if it bear fruit well and if not then after that thou shalt cut it down 6 7 8 9 Christ had three years preach't to the obstinate Jews 10. And he was teaching in one of the synagogues on the sabbath 11. And behold there was a woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up her self 10 11. Satan was the executioner of her disease 12. And when Jesus saw her he called her to him and said unto her Woman thou art loosed from thine infirmity 13. And he laid his hands on her and immediately she was made straight and glorified God 12 13. By Divine Power 14. And the ruler of the synagogue answered with indignation because that Jesus had healed on the Sabbath-day and said unto the people There are six daies in which men ought to work in them therefore come and be healed and not on the sabbath-day 15. The Lord then answered him and said Thou hypocrite doth not each one of you on the sabbath loose his ox or his ass from the stall and lead him away to watering 16. And ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the sabbath-day 14 15 16. Note It is the part of Hypocrites to set up Ceremony and Circumstances against Moral Duties or necessary good Works to Body or Soul 17. And when he had said these things all his adversaries were ashamed and all the people rejoyced for all the glorious things that were done by him 17. His Reason and hâ—s Miracle convinced the common people of the shameful 〈…〉 that 〈◊〉 18. Then said he unto what is the kingdom of God like and whereunto shall I resemble it 19. It is like a grain of mustard-seed which a man took and cast into his garden and it grew and waxed a great tree and the fowls of the air lodged in the branches of it 20. And again he said Whereunto shall I liken the kingdom of God 21. It is like leaven which a woman took and hid in three measures of meal till the whole was leavened 18 19 20 21. Note Though Christ's Flock was little at first the Kingdoms of the World were after to become his Kingdom and Nations to be discipled and baptized 22. And he went through the cities and villages teaching and journeying towards Jerusalem 23. Then said one unto him Lord are there few that be saved And he said unto them 24. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able 22 23 24. Instead of enquiring How many do thou labour to be one And know that the Gate is strait A life of Faith and Holiness must cost men sufferings in the flesh therefore do not lazily wish and seek but strive and spare no pains or cost For many that seek erroneously or slothfully and as Hypocrites give God but the second place shall never be saved 25. When once the master of the house is risen up and hath shut to the door and ye begin to stand without and to knock at the door crying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are 26. Then shall ye begin to say We have eaten and drunk in thy presence and thou hast taught in our streets 27. But he shall say I tell you I know you not whence you are depart from me all ye workers of iniquity 25 26 27. All would be saved and cry for mercy when it is too late therefore strive without delay And then all pretences of familiarity with Christ or Clergy or Church-Priviledges will save no unsanctified man 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you your selves thrust out 28. It will increase your torment to see those that never saw and heard what you have done to be in Heaven and you thrust out to Hell for your unbelief and wickedness 29. And they shall come from the east and from the west and from the north and from the south and shall sit down in the kingdom of God 30. And behold there are last which are first and there are first which shall be last 29 30. The faithful shall be received from all parts of the Earth And some that shall be born and called long hence shall be more excellent persons and have a more glorious Crown than many that are called now and when you Jews are rejected who were a Church before them 31. The same day there came certain of the Pharisees saying unto him Get thee out depart hence for Herod will kill thee 32. And he said unto them Go ye and tell that fox Behold I cast out Devils and I do cures to day and to morrrow and the third day I shall be perfected 31 32. Note He liken's Herod to a Fox for subtilty and cruelty This Example of Christ will not justifie any contumelious Language against Kings though they that are called to it may plainly and humbly tell them of their sin and danger regarding their due honour And Historians may truly describe them when they are dead 33. Nevertheless I must walk to day and to morrow and the day following for it cannot be that a prophet perish out of Jerusalem 33. Whatever Herod do I shall do my work and finish it and shall not suffer by Herod in Galilee which is his Jurisdiction but at Jerusalem the place of killing Prophets 34. O Jerusalem Jerusalem which killest the prophets and stonest them that are sent unto thee how often would I have gathered thy children together as a hen doth gather her brood under her wings and ye would
every one to be to another as himself and so made all common not by destroying Propriety but Selfishness and causing Charity And God that moved them to it knew that they were quickly to be driven from their Possessions in Judea 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladness and singleness of heart 46. In the Temple was the meeting of the multitude and from house to house they had their lesser Meetings where they did eat together and Sacramentally Communicate and all with great joy and singleness of heart Note Breaking Bread sometime signifieth common eating together and sometimes Sacramental Communicating And it is likest here to signifie both conjunct because there the Church used the Sacrament at the end of a meel and not alone as now 47. Praising God and having favour with all the people And the Lord added to the Church daily such as should be saved 47. Praising God and applauded by all or in Charity to all God dayly added to the Church new Coverts saved from unbelief and sin and to be saved by further Grace and Glory CHAP. III. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth hour 1. Note They conformed to the Jews ordinary way of choosing the Temple for a place of Prayer and choosing the common hour 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautiful to ask alms of them that entred into the Temple 3. Who seeing Peter and John about to go into the Temple asked an alms 4. And Peter fastening his eyes upon him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth Rise up and walk 2. Note 1. They that have not Money may have much better Holiness and Spiritual Riches are found most with Poverty 2. God gave this Cripple better than he asked 7. And he took him by the right hand and lift him up and immediately his feet and Ancle-bones received strength 8. And he leaping stood and walked and entred with them into the Temple walking and leaping and praising God 7. Note This and such Miracles were not at the meer will of the Aposties but when God would work them his spirit by inspiration made it known to them and put them on 9. And all the people saw him walking and praising God 10. And they knew that it was he which sat for alms at the Beautiful gate of the Temple and they were filled with wonder and amazment at that which had happened unto him 9.10 He had so long used to be there begging that they well know him and wondred at the change 11. And as the lame man which was healed held Peter and John all the People ran together unto them in the Porch that is called Solomons greatly wondring 11. The Miracle made the People crowd to gaze at them 12. And when Peter saw it he answered unto the People Ye men of Israel why marvel ye at this or why look ye so earnestly on us as though by our own power or holiness we had made this man to walk 12. After all the Miracles that Christ himself did why make you so strange a matter of this or why gaze you with wonder on us as if you thought we did it by our own Power or Holiness 13. The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him go 14. But ye denied the holy one and the just and desired a murderer to be granted unto you 15. And killed the Prince of life whom God hath raised from the dead whereof we are witnesses 13. This is the work of Jesus glorified whom ye Murdered though he was the Holy One and Just and the Lord of Life now raised to Glory 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundness in the presence of you all 16 Quest Whose Faith was it The lame man shewed no belief in Christ before he was healed Answ 1. It was by the Apostles Faith 2. And for the generating of Faith in others 17. And now brethren I wot that through ignorance ye did it as did also your Rulers 17. Note Ignorance is the Common cause of error and all sin But some mens ignorance is more willful than others and against more light and hath less excuse And so was the Rulers worse than the Peoples 18. But those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled 18. God who decreed Christs sufferings for man foretold it and permitted your sin that did it and his Prophecies and Promises of our Redemption are thus fulfilled 19. Repent ye therefore and he converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you 19 20. Repent therefore of your rejecting Jesus Christ and be Converted to true Christianity and Godliness that your sins may be forgiven and so found to your comfort when the time of Christs glorious return shall rejoyce all true believers and God shall send Jesus visibly to justifie and glorifie them whom we now Preach to you and was designed to be our Saviour 21. Whom the heaven must receive until the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began 21. Who must be in the Heavens in Glory not visible here till the great and blessed change shall come which God hath Promised by all his Prophets and sin and curse shall be taken away and the Creation shall be delivered from the bondage of Corruption into the glorious liberty of the Sons of God and there shall be a new Heaven and a new Earth in which shall dwell Righteousness Even the time of our actual full Redemption and Salvation 22. For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to pass that every Soul which will not hear that Prophet shall be destroyed from among the People 22 23. Note Though Moses immediately spake of the species of the Jewish Government by a Prophetical Theocracy that God would not Rule them by Elective or Hereditary Kings but by Prophets or Men Prophetically
form of doctrine which was delivered to you 17. But God be thanked for your change and deliverance that though you were formerly the Servants of sin you have obeyed not only Bodily but from the Heart that form of Christian Doctrine which was delivered to you and to which you did consent 18. Being then made free from sin you became the servants of righteousness 18. In your Conversion and Baptism you being delivered from the servitude and guilt of sin you then by consent and Covenant became Christs Servants for the way and works of Righteousness 19. I speak after the manner of men because of the infirmity of your flesh For as you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your membes servants to righteousness unto holiness 19. I use this familiar speech by similitude and allegory as fitted to your Capacity As you did formerly use your Bodies in uncleanness and iniquity as Servants of iniquity so now use your Bodies as Servants of Righteousness devoted to God and sanctified to obey him 20. For when ye were the Servants of sin ye were free from righteousness 20. For when you lived in the servitude of sin you were not the Servants of God and Righteousness you lived not a life of Holiness and obedience to God 21. What fruit had you then in those things whereof you are now ashamed For the end of those things is death 21. Review now those works and think what you got by them you are justly now ashamed of them and of their fruits For whatever sin seem in the committing misery and death is the end and fruit of it where Grace doth not recover and forgive 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life 22. But now having by conversion changed your Master and Life and being delivered from the slavery of sin and become the Servants of God the fruit is a life of Holiness here and hereafter at the end everlasting happiness 23. For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 23. For the service of sin is rewarded with death and this the Law obligeth the sinner to But the free gift of God through the Mediation of Christ is Eternal Life And this is it which in the Gospel Covenant is proclaimed and bestowed And do you not now see both how necessary it is to have a Saviour and a better Covenant and way of life than Moses's meer Law or Mans own meritorious Works and that our Gospel is so far from favouring sin that it declareth the only way to be delivered both from the guilt and power of it and to be made holy here and happy for ever CHAP. VII 1. KNow ye not brethren for I speak to them that know the law that the law hath power over a man as long as he liveth 1. I have used the similitudes of a dead Man and one raised from death and of a Servant and one set free and under another Master I will now add the similitude of a married Woman and a dead Husband You know who know the Law that the Law of Superiority which giveth one power over another obligeth only untill death 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth But if the husband be dead she is loosed from the law of the husband 2. The Law bindeth a Wife to be a Subject to her Husband till he die but then she is thereby no longer bound to him 3. So then if while her husband liveth she be married to another man she shall be called an adulteress But if her husband be dead she is free from that law so that she is no adulteress though she be married to another man 3. So that though she be an Adulteress who marrieth another while her Husband liveth yet when her Husband is dead she is free from that obligation and is no Adulteress for marrying with another 4. Wherefore my brethren ye also are become dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God 4. So death hath separated the Law and the believing Jews The Law being abrogated by the coming and Death and Grace of Christ is dead to you as you by Faith and Baptism are dead to it that so you should be married to him that caused this by his death and is raised from the dead and hath raised you from the death of sin and guilt and legal Condemnation to a new and holy life that regeneration may cause you to generate the holy fruit of Love and good Works and live hereafter unto God 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death 5. For when we were in our meer corrupted Nature and only under a forbidding and condemning Law without the Gospel and its Grace the Law did but irritate and shew our Carnal Lusts and cause our Guilt and Condemnation and did not either heal or pardon us 6. But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter 6. But now we are delivered from that Law and so from its manifold difficult impositions all which we could not fulfil and also from its curse of those that fulfil it not For it is abolished and bindeth us no more That now we may serve God with New Hearts and lives by the Spirit of Christ according to the Law of Grace and not Carnally in the bondage and terror of the old Law 7. What shall we say then Is the law sin God forbid Nay I had not known sin but by the law For I had not known lust except the law had said Thou shalt not covet 7. But think not by this that we infer that the Law is bad or culpable or the cause of sin Far be it from us so far am I from such a thought that I testifie that the Law is the forbidder and discoverer and condemner of sin For I had not known my Hearts inordinate desires or lusts to be so bad if the Law had not said Thou shalt not covet For corrupt Nature hardly discerneth the evil of its own inclination so be it it break not out into Act but is ready to think it is blameless because its Natural 8. But sin taking occasion by the commandment wrought in me all manner of concupiscence For without the law sin was dead 8. But my own Soul hath sinful inclinations and imperfections by original corruption and the evil habits increased by actual sin And by these I am so backward to good and prone to evil that a
Fruit and as the House must be built up when the Foundation is laid so must you now be more and more rooted and built up and stablished in the same Faith which you were taught at first and must abound with joyful Thanks to God in the increased Knowledge Love and Practise of that in stead of hearkning to Novelties or Errours 8. Beware lest any man spoil you through philosphy and vain deceit after the tradition of men after the rudiments of the world and not after Christ 8. The danger which I advise you to beware is lest any by pretending that the Heathen Philosophy is a higher sort of Wisdom and Learning more methodical accurate extensive than the Gospel of Christ should deceive you and draw you from the true Wisdom of Christianity or Hereticks draw you by Philosophical Pretences to their Heresies and they should set up the Tradition Books or Opinions of any Sect of Philosophers against the Heavenly Doctrine of Christ Note That as Moses's Law was very useful in subordination to the Covenant of Grace and to Christ but pernicious to them that set it in opposition to Christ or in separation from him so is true Philosophy which is the Knowledge of the knowable part of Gods Works useful in subordination to Christ But the Heathen Sect of Philosophers were the most dangerous Adversaries to Christianity by deriding its Simplicity and pretending to far greater Learning and despising Christians as ignorant and credulous and using against them their Logical Art and Sophistry and the Reputation of all their Sciences 9. For in him dwelleth all the fulness of the Godhead bodily 9. For as the Divine Nature it self hath united it self to and so dwelleth in his Humane Nature so in the Person Doctrine and Works of Christ Incarnate God hath treasured up and by that In-dwelling placed the fullest Manifestation of himself to Mankind that ever he will give them in this Life on Earth 10. And ye are compleat in him who is the head of all principality and power 10. You need not seek after Wisdom in the Oracles or Knowledge of Demons or Angels for in Christ you have compleat Wisdom if you truly receive him and learn of him who is not onely above all Philosophers and Rabbies but above the highest Angels or Celestial Powers and is the chief Revealer of God to Man 11. In whom also ye are circumcised by the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ 11. Nor need you go to Judaism for Circumcision For you have the true saving Circumcision in Christ even that of the Heart made without Plands by the Spirit of Christ cutting off and casting away the Body of Sin or Fleshly Lusts 12. Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead 12. And it 's more than a Circumcision of your Lusts that you have in Christ they are dead and buried with him For so your Baptism signifieth in which you are put under the Water to signifie and profess that your Old Man or Fleshly Lust is dead and buried with him and you rise thence to signifie and profess that you risâ— to Newness of Life and Heavenly Hopes through the Belief of Gods Works that raised Christ from the dead 13. And you being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses 13. And you that were as dead in the Guilt and Power of your Sins your Hearts and Lusts as your Flesh being uncircumcised hath God made spiritually alive as Christ was quickned and raised and hath absolved you by pardon of all Sin from the Obligation to Everlasting Death which you had contracted 14. Blotting out the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nailing it to his cross 14. Cancelling the Legal Imposition of Mosaical Rites and Ceremonies even to us Jews which might have been produced against us Breakers of the Law to our condemnation and as it were nailed it to his Cross while by dying he disabled it So that you need not think that Judaizing is necessary to your Salvation 15. And having spoiled principalities and powers he made a shew of them openly triumphing over them in it 15. And when his Crucifiers triumphed over him on the Cross as if they had utterly overcome him it was but his Conquest and Spoils of all Principalities and Powers of Devils or Men that were Adversaries to his Grace and Kingdom and his open Ostentation of his Victory and Triumph over them in that his Crucifixion 16. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new-moon or of the sabbath days 6. Seeing then that Christ hath abrogated the Mosaical Law none ought to censure you as Sinners for not keeping the Ceremonies of the Law about Meat or Drink or in the Point of Festivals called Holydays or of the New Moon or of the Sabbath-days 17. Which are a shadow of things to come but the body is of Christ 17. For these were but Shadows of the things to come even Christ and Christianity which are the Substance shadowed Note That Sabbaths are abolished with the rest of Moses's Law As to the Lords-days consider these things distinctly 1. That all Moses's Law as such bound onely the Jews to whom it was promulgate and is now abolished even saith Paul that written in Stone 2. That all the Law of Christ in Nature and Revelation still bindeth us 3. That the Word Sabbath in Scripture properly signifieth a Day of Ceremonial Rest in which the Bodily Rest was a Duty directly in it self as Sacrificing and other Ceremonies were 4. That the Lords-day is never called a Sabbath in Scripture however some mistake a Text or two 5. That the Lords-day is separated by Divine Appointment to the holy Commemoration of Christs Resurrection and our Redemption especially in Sacred Assemblies for Church-worship 6. That it is of greater dignity than the Sabbaths were as being for more substantial spiritual excellent Work 7. That on it Rest is not a Ceremonial Due as it was on Sabbaths for it self but onely a subordinate Duty that Soul and Body even of Servants may be vacant and free for Spiritual Worship and no Breach of Rest is now a Sin but 1. That which hindreth this Spiritual Work 2. Or is scandalous encouraging others to Sin 8. That therefore the Seventh-day Sabbath is abolished 1. Because Moses's Law is abolished 2. And all proper Sabbaths are abolished 9. That yet with the ancient Churches we may well call the Lords day the Sâ—bbath when it tendeth not to Errour But onely by allusion or metaphorically as they then called the Table an Altar the Minsters Priests and the Sacrament and Alms and Thankâ—giving Sacrifices This
for us which thence he will bestow 13. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 13. If these be by Divine Institution effectual against corporal Legal uncleanness by a ceremonial Sanctification the figure of the spiritual 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God 14. Most certainly then shall the Blood of Christ who by the Eternal Spirit offered himself Soul and Body a spotless Sacrifice to God the Soveraign Righteous Judge to cleanse Soul and Conscience from the power and guilt of dead works which signifie a death in sin and tend to death for sin to serve the Living God who will accept us to an Everlasting Life Note By the Eternal Spirit by which Christ offered himself some Expositors understand Christ's Immortal Soul voluntarily resigning his Life 2. Others understand the Holy Ghost the Third Person in the Trinity by whom Christ is said to be conceived and to do his Miracles 3. Others understand his own Divine Nature as the Second Person It 's hard to be sure which is meant but it is of no great moment seeing it is certain that indeed he did it by all these three There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ which they think by Eternal Emanation cometh from the Deity united to it which they make a middle Third Nature in Christ and in which they suppose it is that as a Creature he is advanced above all Angels because they take Angels and Men to to be specie distinct and that if Humane Nature must be set above Angels in it self it must thereby change its species and be no more humane But to be wise to sobriety in such Mysteries is safe and not to presume 15. And for this cause he is the mediatour of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance 15. And for this cause Christ became Mediator between God and Man to procure seal and promulgate the New Covenant or Law of Grace that his death doing that which no other Sacrifice could do in expiation of the Jews sins committed under the Mosaical Covenant as well as of the rest of the World they which are by his call made sound Believers might by promise be secured of the Eternal Inheritance and possessed of it in due time 16. For where a testament is there must also of necessity be the death of the testatour 17. For a testament is of force after men are dead otherwise it is of no strength at all whilest the testatour liveth 16 17. And Christ being by his Sponsion to be a Sacrifice his Donation doth presuppose his Purchase and thence his Covenant hath also the nature of a Testament which supposeth the death of the Testator and is not of efficacy till then to give full right to what he bequeatheth Note That the eminent Evangelical Kingdom of the Mediator in its last full Edition called the Kingdom of Christ and of Heaven distinct from the obscure state of Promise before Christ's Incarnation began at Christ's Resurrection Ascension and sending of the eminent Gift of the Holy Ghost and was but as an Embrio before 18. Whereupon neither the first testament was dedicated without bloud 18. Therefore the first as figurative of the second was consecrated and sealed in blood 19. For when Moses had spoken every precept to all the people according to the law he took the bloud of calves and of goats with water and scarlet wool and hyssop and sprinkled both the Book and all the people 20. Saying This is the bloud of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with bloud both the tabernacle and all the vessels of the ministry 22. And almost all things are by the law purged with bloud and without shedding of bloud is no remission 19 20 21 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ 2. The Custom of sacrificing from the Fall must arise from Divine Institution and not without it from natural Invention as some now affirm And no doubt but it is propagated among all Idolaters through the World 1. By Tradition from Adam 2. Corrupted by Devils who would be worshipped as God and to that end promote the imitation of God 3. The Papists sprinkling of Holy Water is such another corrupt imitation setting up their Ceremony instead of Gods which Christ abolished 23. It was therefore necessary that the patterns in things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these 23. These Ceremonies being ordained to prefigure and notifie things that are in Heaven and belong to Heaven it was meet that such blood should be the purifying Ceremony But the heavenly things themselves must be purchased and the Souls fitted for it purified and the Covenant consecrated by a more precious Sacrifice even the blood of the Lamb of God who taketh away the sins of the World 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 24. For it was not to officiate in a Tabernacle made by man that Christ became our High Priest but though his Sacrifice was offered on Earth it was to officiate by continued Intercession for us in the Heavens in the presence of God's Glory of which the other was but a Type 25. Nor yet that he should offer himself often as the high priest entreth into the holy place every year with blood of others 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 25 26. Note 1. Christ's once offering was sufficient It may oft be commemorated but only once done 2. It is unspeakable joy to Believers that Christ is for us as our High Priest entred into Heaven For he hath promised that we shall be with him where he is And where else now should we desire to be 3. The days of Christ here were the declining latter part of the World called the end as fifty or sixty years old is the end that is the latter part of man's Life How near then is it now to an end 1684 after 27 28. And as it is appointed unto men once to die but after this the Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation 27 28. And as it is with the common state of
preach Note 1. That those Bishops which God commandeth men to obey are those that watch for the Souls of all the Flocks as men that must give account of all and not those that have many hundred or score of Churches without any other Bishop save one and never see or know or once hear the names of one of many hundred called their Flock much less ever taught them or gave them the Sacrament 2. That God having trusted the Pastors by Office with Church-Government by the Keys it is very false that the people should govern it by Vote Though it is true that being governed but as Volunteers by the Pastors their Consent is needful to their Subjection and to their Profit and Salvation 18. Pray for us for we trust we have a good conscience in all things willing to live honestly 18. Our Work and Charge being so great and of such importance to your selves while some revile and persecute us and some turn from us and disobey our Doctrine do you pray for us that God will guide strengthen support and prosper us For our Conscience is our Witness that we are faithful in our Ministry and our Lives 19. But I beseech you the rather to do this that I may be restored to you the sooner 19. And put up this one Request also for me that I may the sooner be restored to the comfort of your Service 20. Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting covenant 21. Make you perfect in every good work to do his will working in you that which is well pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen 20 21. My chief Benediction and Prayer for you is that God who will be called The God of Peace as being the Giver the Lover and the Objective End of Love and Peace who raised our Lord and Saviour from Death whose Resurrection is the great Encouragement of our Hope even him who is the chief Pastor of all his holy Flock by the Purchase of the Blood of the Everlasting Covenant compact frame and fit you by Holiness and Union for every good Work to do his Will and work in you by his Spirit as he commandeth you in his Word that which is well pleasing in his sight To please him being the ultimate End of the whole Creation and as here begun the way thereto To whom be Glory in this perfect fulfilling of his Will for ever and ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you 24. Salute all them that have the rule over you and all the Saints They of Italy salute you 25. Grace be with you all Amen 22 23 24 25. Note 1. So bad is Man even Christians through the Relicts of their Corruption that when the most important comfortable Doctrine is delivered to them for their own good and that with the most convincing Evidence there is need of earnest Intreaty and Exhortation that they would bear it and not fall out with it neglect it or reject it 2. For people to know and regard their faithful Pastors or Church-Guides or Rulers is of so great importance to their Salvation and the Churches Union Strength and Safety against Ignorance Unbelief Error and Unruliness that they are three times minded of it in this one Chapter The General or Catholick Epistle of JAMES the Apostle say most Copies Whether the Writer was one of the Twelve called the Son of Alpheus or rather the Son of Cleophas Cousin-German to Jesus and called his Brother is uncertain The drift of the Epistle is 1. To establish the Christian Jews in a well ordered religious Course of Life and fortifie them against Tribulations 2. To shame a sort of Sectaries who misunderstood and abused the Doctrine of Justification by Faith and turned Religion into Opinion and yet were not only Magisterial Boasters of their great Knowledge but did it by a censorious contentious Contempt of others and making Ostentation of their supposed Wisdom as Hereticks use to do by a proud and wrangling self-exalting way 3. To reprove the Over-valuing of the Rich and their Contempt of the Poor and the Guilt of Sensuality Worldliness and Pride that had corrupted some among them 1. JAmes a servant of God and of the Lord Jesus Christ to the twelve tribes which are scattered abroad greeting 1. Note 1. Ten of the Tribes ever since the Reign of King Hoshea were scattered by Captivity and the rest were in great numbers dispersed through much of the Roman Empire partly by the many Insurrections and Wars which had brought them to Ruine by Conquerours and partly by smalness and poverty of their Countrey so that at first the Apostles when they travelled into Heathen Countreys began their Preaching Church-gathering with the Jews Synagogues which they found there 2. My brethren count it all joy when ye fall into divers temptations 3. Knowing this that the trying of your faith worketh patience 2 3. Note 1. He speaketh not of direct Temptations to sin as cast into us by the Devil or carnal allurements and fleshly appetite and lusts but of Tryal by suffering for Christ and Righteousness chiefly and partly next for such correcting Tryals from God as tend to our amendment 2. It is not the suffering that is matter of joy in it self but the good effects of a proved Faith and increased Patience Tryals because they tend to this should be received with joy but when they cause this much more 4. But let patience have her perfect work that ye may be perfect and entire wanting nothing 4. Note 1. The care of a tryed suffering Christian should be to look to his Faith and Patience as the Goldsmith doth to his Gold in the fire and to see that they be duly and fully exercised and have their perfect work 2. A full or perfect exercise and use of Patience in great Tryals sheweâ—h a strong entire Christian and hath great joy when a lame use of Patience mixt with much impaâ—ience sheweth a lame Christian and giveth but little joy 3. To despair or fret or swell with bitter revengeful thoughts against our Persecutors or Enemies is contrary to sound Christianity 5. If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him 5. Wisdom is necessary both for the guidance of you in all your difficulties and duties and the management of all your religious affairs And all Parties pretend to the greatest Wisdom to draw People to be their Disciples But if you would be truly wise seek it not by running unto Hereticks but by sincere prayer to God who is the bounteous giver of it and doth not
which say they are apostles and are not and hast found them liars 2. Thy good works and great labour in the Gospel and thy patience in suffering for it are not unknown or disregarded by me And it is thy praise that thou dost not countenance nor tolerate among you the seducing Hereticks and wicked men and that those that have pretended Inspiration as sent of God thou hast tryed and rejected them as proved liars and false Apostles 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted 3. Note Chrisâ— loveth and praiseth that which is good in the Churches while he reproveth them for that which is evil 4. Nevertheless I have somewhat against thee because thou hast left thy first love 4. But for this I reprove thee that you have not that hearty servent Love to me and to one another which you had at the first and that you grow colder when you should grow better Note Even good people may fall into a more cold declining state by negligence 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick out of his place except thou repent 5. Look back on thy first Love and Works and think whether it was not then better with thee and whether thou hadst any cause to decline Return to thy first works or el se I will shortly visit thee with the heavy punishment of taking the Ministry and Gospel from thee Note 1. Declinings from former Love and Duty are displeasing to God and tend to worse 2. It is a grievous punishment to have the Gospel and Ministry taken away either by Wars Devastations Persecutions Silencing and worst by wilful Expulsion 6. But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 6. It is commendable in thee that thou hatest the deeds of the Nicolaitans for I hate them Note It is lawful to distinguish such Hereticks as are not to be tolerated in Church-Communion by the names of their Leaders But this should not be done against tolerable differences as tending to divide those that should all unite in the Christian name 2. God hateth licentious Doctrines and Deeds and so must we 3. Whence these Nicolaitans had their name is not known certainly but doubtful Tradition in History tells us that Nicholas the Deacon Act. 6. had a beautiful Wife and he was blamed as jealous of her and that thereupon he brought her forth and bid who would take her to shew that he was above all fleshly lust and that some people misunderstanding him thence took occasion to plead for the lawfulness of Fornication The Heresie of these hateful Nicolaitans lay 1. In making light of Fornication 2. And in despising the Heathens Government as if Christian Liberty lay in being from under its power 3. And in teaching that to avoid suffering men might deny Christ with the mouth while the heart denyed him not 4. And that they might eat things offered to Idols so they despised the Idol in their hearts Paul Act. 20. had before told these Ephesians that grievous Wolves should enter and devour and that of their own selves men should arise speaking perverse things to draw Disciples after them And it seems thus warned they hated the Heresies And St. John himself lived in Asia and is said to die at Ephâ—sus who no doubt would warn them and was as above Timothy 7. He that hath an ear let him hear what the Spirit saith unto the churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God 7. Let all that hear or read these words of the Spirit to the Churches set their hearts to them with regard as of great and common importance To him that in the day of Tryal and Temptation doth overcome by being true to Christ and keeping his Innocency I will give a part in everlasting Happiness signified by the Tree of Life in Paradise Note 1. Striving without overcoming in Temptation so far as to keep our uprightness and faithfulness will not save men much less lazy wishes 2. Though Faith put us at first in a state of Righteousness and Life to those that survive Perseverance and Victory are conditions of Salvation 3. It seems that the sense of the Tree of Life in Paradise Gen. 3. Is here expounded to be Everlasting Life of Blessedness with God and so in the New Jerusalem after ch 21.22 8. And unto the angel of the church in Smyrna write These things saith the First and the Last which was dead and is alive 8. Note Christ is not barely named but described by Divine Properties to awe the Church with reverence to him and to resolve them to Trust him who can deliver and reward them 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not but are the synagogue of Satan 9. I know with approbation and praise thy labour and sufferings and worldly poverty but thou art rich in grace And I know that blasphemous Sect that tempt and reproach thee who by obtruding Moses's Law on the Churches or at least seem Jews to avoid their malice do trouble the Churches against Purity Unity and Peace and are Satans Synagogue as thus doing his work 10. Fear none of those things which thou shalt suffer behold the devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten days be thou faithful unto death and I will give thee a crown of life 10. Fear not though thou must suffer and I foretel thee what thy sufferings will be But I will fully reward thee Note 1. Certainty of suffering may consist with the Conquest of cowardly fear 2. It is the Devil that imprisoneth and persecuteth Christ's Servants when his wicked Servants do it by his Temptation 3. Prisons and Persecutions are for the Tryal of the Faithful Our care therefore must be that we fall not in the Tryal 4. Ten days is a short time yet seemeth long to the flesh 5. The Crown of Life Everlasting is the sure reward of true Martyrdom and Perseverance in Tryal 11. He that hath an ear let him hear what the spirit saith unto the Churches He that overcometh shall not be hurt of the second death 11. These Warnings of the Spirit to the Chruches are recorded as of great Concernment for all It is they that overcome the Love of this Life and World even unto death if God call them to Martyrdom that shall escape that sorer second Death that after this Life will befall the Ungodly 12. And to the angel of the church in Pergamos write These things saith he which hath the sharp sword with two edges 12. To the Pastors and People of the Church of Pergamos noted by the word Angel
and all men according to your works Note Judging is either Justifying or Condemning and Executing accordingly Our first Justification which maketh us Just and so Accounts us is not according to any works strictly so called unless you will call it a work believingly to Accept a free gift Nor is our Justification in Judgment according to the works of the Law of Innocency or of Moses or any that can be thought to make the Reward not of Grace but of Debt But it is according to our performing the Covenant of Christianity made by Christ the condition of Salvation 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden 25. But that which ye have already hold fast till I come 24 25. Note Some Copies have And and some leave it out If it be you and the rest it must mean you Pastors and the faithful People And this would shew that it is not One but Many Pastors that is meant by the Angel But if And be left out then the sense is All you of the Church that are not polluted with this filthy Doctrine which the pretenders to Wisdom call Profound Knowledge but is indeed the Depths of Satan I will put on you no new Doctrine nor Burden but charge you to hold fast that Apostolick Doctrine which you have received and wait in fidelity for my coming who will reward you 26. And he that overcometh and keepeth my works unto the end to him will I give power over the nations 27. And he shall rule them with a rod of iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 26 27. This Promise is diveâ—sly expounded 1. Some think that it is not the same persons then living to whom it is made but those that in Constantine's time are found persevering shall then be advanced by him to honour and power Others think that it is to the same persons and meaneth buâ— that they shall be made Bishops and convert many Heathens But all the Church could not be made Bishops and Bishops then were the greatest Sufferers and converting is not ruling and dashing them in pieces with an Iron Rod. The Phrase is fetcht from Psal 2. Others think that it is meant of the Heavenly power of faithful separated Souls and that after death the Saints joyn with Angels â—s invisible Rulers of this World And others think that it is meant of a thousand years Reign on Earâ—h before the last Judgment And others think it is meant of the state after Judgment and that the Damned shall be as Slaves to the glorified Saints It is certain that it signifieth a triumphant glorious state in Heaven but the â—est is dark to us I think it meaneth that they shall partake of Christ's Royal Power subserviently in their degree by which they shall now triumph over the World in faith and in time be delivered from men's Tyrannny and at Death initially and at Judgment fully shall with Christ judge the World of wicked Men and Angels which is here called Ruling them And it is not improbable that the miserable damned ones will be in some sort trod down by Christ and his Saints but how we yet know not By the Morning-Star seemeth meant Christ and his Spirit to shine on them in Glory 29. He that hath an ear let him hear what the Spirit saith unto the churches 29. Let none take themselves to be unconcerned in Christ's Message to his Churches for it is recorded for our common use and nearly concerneth us all CHAP. III. 1. ANd unto the angel of the church in Sardis write These things saith he that hath the seven Spirits of God and the seven stars I know thy works that thou hast a name that thou livest and art dead 1. To the Angel that is the Pastors and People of the Church in Sardis Thus saith he who is the Lord of Angels and Ministers Note Though the Spirits before were named before Christ it was not as preferring them before him for he is here said to have them as he hath the Pastors I know what thou art and dost and that thou art reputed by men to be an excellent Church but thou art declined to a cold and decayed state even like to death Note Profession and outward Splendor make Churches and persons applauded that wanting the life and power of the Religion they profess are next to dead 2. Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfect before God 2. Be awakned from thy Self-flattery and Coldness and revive and exercise that Good which yet thou hast that it may be strengthned for I find much Hypocrisie and Formality in thee and not that Soundness Seriousâ—ess and Zeal which God will require 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee 3. Remember what Doctrine my Apostles taught thee and hold fast that and receive no other Repent of thy Back-sliding for if thou do not awake and watch in holy Preparation I will come upon thee with my Judgments as a Thief cometh on men asleep when thou art most fearless and dost least expect me 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy 4. Though the greater part of that Church be as dead in their declining some few there are yet in it who have kept their Innocency from Heresie Vice and Cowardly Shrinking and these shall have the honourable Reward of their Uprightness for they are worthy of it according to the Law of Grace which promiseth it to such alone Note Yet these few Names are not commanded to separate from the rest 5. He that overcometh the same shall be clothed in white raiment and I will not blot out his name out of the book of life but I will confess his name before my Father and before his angels 5. He that overcometh in this Life of Tryal shall be cloathed with the Glory which signifieth the Reward of Innocency and is the mark of Dignity and Honour for such then was White Raiment and I will own him openly before my Father and his Angels as one who is enrolled as a Denison of Heaven among the Elect of God Note If White Garments now be seemly for conquering Saints they are unmeet for them that are overcome by the World and the love of its Honour Wealth and Power and by fleshly Lusts 6. He that hath an ear let him hear what the Spirit saith unto the Churches 7. And to the angel of the church in Philadelphia write These things saith he
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