rose again 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more 16. Wherefore it is the great things of Spirituality and Eternity which we now look at in our Ministry and Life We value no Man on meer Carnal Advantages or Account yea if we had been of those that converst with Christ on Earth in the Body and had eat and drunk in his presence such Corporal Familiarity is ended and is not it that our Faith and Hope and Preaching most respecteth but his Spiritual Kingdom and Glorious Presence and the Means thereto 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new 17. Therefore if any one be a Christian indeed a true Member of Christ he is a new Man as it were new made by Regeneration The old Legal and Carnal Mind and Conversation are ceased his old Mind and Will and Life are changed his fleshly and earthly Mind is become spiritual and heavenly and all is new 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation 18. The Divine Revelation and the Divine Nature in us now causeth us to mind and use all things as they belong to God and as they are all Of Him and By Him and To Him and to overlook comparatively Carnal Interest and as reconciled and brought home to God by Jesus Christ and placing all our Interest and Hopes in him who also hath committed to us this Ministry to draw home the World into this reconciled State 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation 19. To tell them that it was God himself that sent Christ to redeem us and was in Christ reconciling the lapsed World to himself by the Doctrine Merits and Sacrifice of Christ which was performed by his gracious Will for that end purchasing their Pardon and not using them as their Sin deserveth but giving them an Act of Oblivion on condition of Believing Acceptance and hath committed to us the Ministry to preach this Reconciliation to the World 20. Now then we are ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God 20. By all this they that contemn us may see what is the Nature and Dignity of our Apostleship We are sent to Men from God as his Ambassadors to persuade them to believe in Christ As though God himself did beseech you by us his Messengers we pray you in Christs stead who is the Prime and Great Apostle from the Father to be reconciled to God even thankfully to accept his Grace and to give up Heart and Life to him 21. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 21. For God hath made Christ to be a Sacrifice for Sin who himself was sinless and this in our stead and for our Pardon and Salvation that so in him we might have the Righteousness which is freely given us of God and be Partakers of the Divine Nature ANNOTATIONS 1. THe Socinians strive hard to distort the first part of this Chapter as if it spake of no Heavenly House till the Resurrection Their first Reason is Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domicilium is opposed to the Body here and therefore it must mean the future Body But 1. by the Tabernacle of our Earthly House Paul seemeth to me to mean both this Body and Earth together our present worldly state in the Flesh 2. Were it otherwise yet their Conclusion would not follow For the Heavenly State of Glory without a Body may be called our House as contradistinct to this Body 3. Nor is this Objection any thing to the Old Fathers and some present Divines as Dr. Moâ—e c. who think that departed Souls have a pure sort of Bodies above to us invisible either taking with them some tenacious igneous Spirits hence or passing into some Etherial Vehicle there as even Mammertus thought and others who yet assert that Souls themselves are immaterial 2. Their Second Reason is from v. 2. because it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our House which is from Heaven and not which is in Heaven But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifieth the Substance Matter or thing of which another thing is made as we say some things are made from or of Earth Stone Iron Silver c. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth necessarily signifie no more but that our House or Building after Death will be Heavenly that is of Heavenly Substance Quality and State 3. And the Context doth confute the Perverters For 1. The first verse intimateth that we shall have the Eternal Building in Heaven when the Earthy Tabernacle is dissolved for the conditional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimateth the time 2. Verse 3. signifieth that we shall not be found naked which none could suspect after the Resurrection that believed it but the putting off the Body might make Men fear 3. What else can be meant v. 6 8. by being absent from the Lord while we are in the Body and being absent from the Body and present with the Lord And v. 9. by being accepted of him as the height of our Ambition when we die II. Verse 19. is mistaken by many as if by the World were meant only the Elect because Reconciliation and not imputing Trespasses are mentioned But the Text most plainly tells us of a General Reconciliation and non-imputation to Mankind and a particular to Believers God did so far reconcile and forgive the World as not to deal with them meerly on the terms of the violated Law of Innocency but to give them a Redeemer and a Law of Grace and a Sealed Pardon of all sin and free gift of Salvation by Christ on condition of Believing Acceptance and that is commonly said to be given which is freely by a deed of Gift conferr'd though Acceptance be implyed or exprest as the Condition of enjoymenr and a Man may yet wilfully refuse it or neglect it yea such Conditions aâ—e so naturally necessary that they use not to be expressed Yet no Man is Actually but only Conditionally possest of Pardon and Reconciliation till that Condition be performed Yet God was forgiving them on his part and was not imputing sin and unworthiness of Redemption to them when he gave them a Saviour And yet the work of the Ministry remaineth even to intreat Men to believe and accept this Pardon and Reconciliation as offered and it is then actually theirs when they thus accept it To say that then their Faith doth more than Christs did or Gods Grace is a putid Cavil Their Faith or Acceptance is no efficient
former life and the remaining corruption of our hearts and the daily faults that we are guilty of in our state of imperfection And knowing that thou forgivest none but penitent believers and bindest us to love and forgive others as ever we would be forgiven we confess and lament our manifold sins of corrupt nature and practice of ignorance and of knowledge of negligence rashness and presumptuous wilfulness The remembrance of them is our grief and shame we loath our selves for them and earnestly beg to be healed of them we cast our selves by believing Trust tho alas too weak on Jesus our Saviour his Merits and Intercession and thy Love and Mercy and promises in him desiring henceforth to be roled by him and sanctified by his Spirit and Grace And we unfeignedly love and forgive all those that have wronged us we beseech thee therefore charge not our sins upon us but acquit us from the everlasting punishment and all vindictive penalties in this life on Soul or Body And grant the same to all our brethren for whom we pray And because if thou keep us not we shall run on in guilt by new temptations and lose all that thou hast given us We lastly beseech thee to save us from all dangerous temptations either by Satans inward suggestions or outward snares by our own ill inclinations or worldly alâ—urements or by such sufferings as may be too strong for our faith hope and patience or would suppress our holy love and thankfulness and joyfull praise And save us from Satan from our selves our enemies and our friends that would tempt us to any evil and from the sin and misery and thy deserved judgments of which we are in danger And fortifie us with thy confirming comforting spirit And we beg all these mercies of thee to this end that we may employ them with all thy Saints in joyful praises of thy blessed Kingdom and Government in Heaven and Earth and in holy admiration of thy Power and all perfections and in glorifying thy Infinite Goodness and Blessedness with the glorified Society for evermore These are the desires of our Souls and the requests of our lips which we humbly and earnestly in Faith and Hope do present to thee our Heavenly Father by the motion of thy Spirit through Jesus Christ our Intercessor Lord and Saviour Amen Note Reader So perfect is the Method of the Lords Prayer that I had thought to have Anatomized it and set it before thee in a Scheme But I now write for the less learned that cannot well comprehend accurateness They that can may find it done already in my Latin Method of Theology and the lower sort may find such a brief and plain Exposition as such are capable of in my Family Catechism And in both the controversies hereabout resolved 14. For if ye forgive men their trespasses your heavenly Father will also forgive you 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses 14. Lest you should think that no qualification for pardon and other gifts are necessary in you I again repeat what selfish nature is loth to observe that tho God be your heavenly Father yet your love and forgiveness of your Brother is so necessary to his forgiving you that without it you shall not be forgiven For if you have not this in sincerity you are not God's children and he is called your Heavenly Father but as offering you his grace But if you have sincere Love with notable defects in your forgiving others God will correct you as Children and will not forgive you some sharp chastisements but make you know that you must love others if you will have the comfort of his love 16. Moreover when ye fast be not as the hypocriâ—es of a sad countenance for they disfigure their faces that they may appear to men to fast Verily I say to you they have their reward 16. Do not for to be thought godly seem to be more humbled than you are nor shew that outwardly which should be a concealed secret fast such hypocrites shall have no better reward than the esteem and praise of men which they thus seek 17 18. But thou when thou fastest anoint thy head and wash thy face that thou appear not to men to fast but to thy Father which is in secret And thy Father which seeth in secret shall reward thee openly 17 18. But look thou for thine approbation and reward from God and hide from the notice of the world thy private humiliations tho publick humiliations of Churches and Nations and for open wrongs must be publickly shewn and God will openly reward thee 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where thieves break through and steal 19. Note 1. By Treasure is meant that which a man most loveth and trusteth to for his supply and comfort and practically placeth his chief welfare in 2. By laying up is meant over valuing eagerly desiring and seeking and caring for That which rust moths and thieves can soon bereave you of is unfit to be your beloved trusted treasure 20. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through and steal 20. But by Faith place your happiness in heaven and on that lay out your care and love and labour and so use your wealth as God hath promised to reward in Heaven For that treasure is incorruptible inviolable and everlasting Note That tho it be our God and Saviour that layeth up our treasure in Heaven and saveth us freely by Grace yet it is we that are commanded to lay it up and save our selves subordinately by faith hope love and labour which qualifie us as fit receivers of it 21. For where your treasure is there will your heart be also 21. And by this you may know whether you truly place your Treasure in Heaven or on earth Not by your speculative opinion or words for what Hypocrite will not say that Heaven is better than Earth But by the bent of your hearts Your Love Care Trust and hope will be where your Treasure is That which you 1. highliest value practically 2. and most desire and chuse 3. and labour for tho with the greatest care and cost that 's it that is indeed your Treasure 22. The light of the body is the eye If therefore thy eye be single thy whole body shall be full of light 23. But if thy eye be evil thy whole body shall be full of darkness If therefore the light that is in thee be darkness how great is that darkness 22 23. As the eye seeth not for it self alone but for the whole body to guide its action so thy understanding or practical judgment is that superiour visive faculty that must guide all thy love and choice and life If therefore thy judgment be sound and thou knowest the difference between laying up a treasure in Heaven and
that shall be but bare grain it may chance of wheat or of some other grain 37. The Corn which thou sowest hath not the Blade or Stalk and Ear and Flower and Chaff It is not formally but virtually or seminally the same whether it be Wheat or other Grain 38. But God giveth it a body as it hath pleased him and to every seed his own body 38. But out of this Seed and by its Seminal Vertue God by the addition of attracted Nutriment giveth it a Body with Straw Flowers Chaff and Seed as pleaseth him It being his Power and Will to which nothing is impossible which must satisfie our inquisitive Minds Resurrection as Generation being unsearchable to us 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds 39. But you must allow a difference of Bodies for even here there is much difference 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terestrial is another 41. There is one glory of the sun and another glory of the moon and another glory of the stars for one star differeth from another star in glory 42. So also is the resurrection of the dead It is sown in corruption it is raised in incorruption 40 41 42. The Celestial Bodies greatly differ from the Earthly Bodies and so do even the Celestial among themselves as the Sun from the Moon and one Star from another c. And so shall our Bodies at the Resurrection greatly differ from these that we have now particularly by being incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power 44. It is sown a natural body it is raised a spiritual body There is a natural body and there is a spiritual body 43 44. It is now so vile a Body that it must rot and corrupt in darkness in the Earth but it shall rise in Glory It is buried in utter impotency like the common Earth but Gods Power shall raise it a Powerful Body It is buried like the Body of a Beast that was passive and only acted by the living Soul but it shall rise a Spiritual Body more suited to the Nature of the Soul and having also an active Nature like as Fire hath in it self Thare are Natural Bodies of Passive Matter in daily flux repaired by Food and acted only by other Natures or Souls And there are Spiritual Bodies either such as the Sun and Light hath or higher which are incorruptible and of themselves not inclined to death dissolution or change and besides the Soul are so like it that they are themselves Active Natures 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickning spirit 45. That is The first Adam was made by God a living Soul put into a corruptible Body not having an unchangeable State in himself nor Power to make his Posterity such But the second Adam had in himself unchangeable Life suited to a spiritual glorious State and was the Root of such to his Believing Posterity enabled as the Lord of Life to rise himself ascend to Heaven and to raise them to Life and take them to himself and to make them a spiritual holy People capable thereof 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual 46. But the Animal Person from whom by Generation we have but meer Nature was to us in causality before him that conveyeth to us Spiritual and Everlasting Life Our Nature derived from Adam was before the Reparation Spiritual Holiness Resurrection or Glory given by Christ even as Adam was before Christs own Incarnation and Resurrection Perfection is the last and ripe State of Gods Work in our Salvation 47. The first man is of the earth earthy the second man is the Lord from heaven 47. Adam was made out of the Dust of the Passive Elements though God breathed into him a Living Soul yet Earth was his first abode But Christ is the Lord from Heaven his Divine Nature being there from everlasting assumed the Humane by the overshadowing of the Holy Ghost 48. As is the earthy such are they also that are earthy and as is the heavenly such are they also that are heavenly 48. And as Adam was a Natural Man and the Root of such so it is but Nature which we have from him And as Christ is Heavenly and Spiritual so will he make all the holy Seed to be like him Spiritual and Heavenly 49. And as we have born the image of the earthy we shall also bear the image of the heavenly 49. And as we are born of Adam Men as he was so we shall be made by Christ Spiritual and Heavenly as he is 50. Now this I say brethren that flesh and blood cannot inherit the Kingdom of God neither doth corruption inherit incorruption 50. And this I tell you That these Bodies must not come to Heaven in the proper Form of Flesh and Blood nor can as such possess it for as such they are corruptible and cannot so inherit Heaven which is incorruptible 51. Behold I shew you a mystery We shall not all sleep but we shall all be changed 51. And I will tell you that which is commonly unknown Though the Just shall not die that are alive at Christs coming they shall all be changed as well as those that rise from the Dead from being proper Flesh and Blood to have Spiritual Bodies 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 52. In a moment Christs potent Call will be like a Trumpet calling Men together and the Dead shall be raised and living Saints changed into an incorruptible state 53. For this corruptible must put on incorruption and this mortal must put on immortality 53. For this mortal Body and Composition which is now corruptible by Dissolution must be changed into an incorruptible and immortal state of Being and Habitation 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in victory 54. And Death being conquered by Christ being a Fruit of Sin from which he saveth us we shall die no more 55. O death where is thy sting O grave where is thy victory 56. The sting of death is sin and the strength of sin is the law 55. Though now Death seem to conquer us we triumph over it by Faith in Christ foreseeing our Resurrection being saved from Sin which is the Sting and the Penal Law or Curse which is Sins condemning Strength 57. But thanks be to God which giveth us the victory through our
hath blessed us with all spiritual blessings in heavenly places in Christ 3. Thanks and Praise be given to God the Father of our Lord Jesus Christ who hath blessed us with all spiritual Blessings in Celestials or Heavenly things which tend to Glory which Christ doth purchase promise prepare and possess for us 4. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love 4. As he chose us as Members of Christ whom he chose to be our Head before the World was made that we should be holy and blameless both which summarily consist in holy Love 5. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved 5 6. Having predestinated us to become his adopted Children to him in and by Jesus Christ of his own free and good Will that so his Grace wherein he hath made us accepted in his beloved Son might have the Praise and Glory Note 1. That the Election is from before the Foundation of the World 2. That it is one Decree or Election of God by which he chuseth Christ to be our Head and us to be his Members 3. It is one and the same Election by which God hath chosen us to the praise and glory of his Grace to be saved and to be holy and blameless in Love On Gods part it is by one Act and on our part it is to one state of Blessedness as Generation maketh one Man though as objectively that one have many Parts it may accordingly be named Many and distinguished And the Essentials are given at once though the Integrals and Augmentation be after given by degrees 4. That Love is the sum of that Holiness and Blamelesness to which we are predestinated 5. That we are not onely Predestinated to Life on condition of Holiness but are Predestinated to Holiness it self and consequently to Faith and Repentance and not onely on condition that we believe and repent And so Election is of Individual Persons to Faith Holiness and Salvation and not onely of Believers to Salvation or of Persons to be saved if they believe A Conditional puts nothing into being or act Were the Scripture dark in the Point of Gods free Electing of some to Faith and Repentance more than others of equal Guilt and Pravity Experience might fully satisfie us of it 7 8. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace wherein he hath abounded toward us in all wisdom and prudence 7 8. In whom we have deliverance by Redemption through the Sacrifice of his Blood for our Sins even the forgiveness of all our Sin which manifesteth the Riches of his Grace and Bounty from which this Gift proceedeth in which he abounded toward us in the exercise of that wonderful Divine Wisdom and Prudence in the way of our Salvation by Christ which to search and know is the greatest Wisdom and Prudence of Man 9. Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself 9. Having now opened to us the Mystery of his own Will and good Pleasure which he purposed in himself but was little known by Jews or Gentiles 10. That in the dispensation of the fulness of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him 10. That when he saw the fit time fully come he might gather into one Universal Church united to Christ the Head as his Kingdom and Body both Jews and Gentiles yea Angels and Men the departed Souls and those on Earth to be One I say in him their Head and King Note Those that confine this to Jews and Gentiles yea and those that exclude Angels force the Text without proof For though Angels sinned not Christ may gather us into one Heavenly Society with them and make us like them himself being the Head 11. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will 11. In whom also we have our Lot of Inheritance being thereto predestinated by God who calleth whom he pleaseth and worketh all things according to his own Counsel Wisdom and Will 12. That we should be to the praise of his glory who first trusted in Christ 12. That we who were first called and made Believers in Christ might be the First-fruits of his Church and bring him much Praise and Glory by our Service 13. In whom ye also trusted after that ye heard the word of truth the gospel of your salvation In whom also after that ye believed ye were sealed with that holy Spirit of promise 13. In whom you trusted when you had heard the true Gospel of your Salvation and in and by Christ after you believed you received the great Gift of the promised Spirit which is Gods Seal upon you and the Seal of the Truth of his Promise to you 14. Which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory 14. Which Spirit is given us by God as the ascertaining Earnest of our Inheritance to fit us for and assure us of our attaining the Possession of that which Christ hath purchased for those whom he had redeemed to be his peculiar People 15. Wherefore I also after I heard of your faith in the Lord Jesus and love unto all the saints 16. Cease not to give thanks for you making mention of you in my prayers 15 16. Hearing of the continuance and increase of your Faith and your Love to all the Saints and not onely to those that conform to your Minds in small or indifferent things do constantly give thanks to God for your Stability and daily pray for you 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of him 17. That he that is the God of our Lord Jesus as Man who sent him and raised him from the dead and glorified him would give you yet more of the Spirit of Wisdom and Revelation that you may know yet more of the Mystery of his Love in our Redemption by Christ 18. The eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints 18. That your Minds being yet more illuminated you may fullier and clearlier know to what glorioâ—s Hopes he hath called us and what Treasures of Glory he hath promised to his Saints in whom he will be glorified for ever 19. And what is the exceeding greatness of his power to us-ward who
a little season 1 2 3. And as for the notice of the state of the Church after the extirpation of the Pagan Empire and Idolatry it was shewed me under the appearance of an Angel coming from Heaven with power to restrain the Devil and he laid hold on him and imprisoned and surely shut him up as in a bottomless Pit that he might deceive the Nations now turned to Christ no more for a thousand years or a long time But then he will be permitted a little while to deceive many Churches Note Satan ever since to this day hath kept about four parts of six of the World in Heathenism so that it must be the World then under the Roman Empire that he is bound from deceiving Whether a thousand years be takâ—n strictly or foâ— a long time is uncertain Some take it to be a promise of his 1000 years restraint after the Fall of the Pagan Empire and many for 1000 years after the Fall of the Papacy The former think it is all past the last mostly think it is all yet to come but some that it began 1560. It is not a promise that Satan shall not in that thousand years corrupt the Christian Church with any great sin but that he shall not seduce them from Christianity till after a thousand years Just at or about that space of time Mahometanism which began farther off about 606 did invade the Eastern Churches and overcome the Christian Powers and set up a false Prophet an Enemy to Christ and bring Christianity into captivity and scorn 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the Witness of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they lived and reigned with Chirist a thousand years 4. And the happy following state of the Church was further represented to me by the appearance of Thrones where men sate in Judgment shewing the dominion of Christians over their Enemies And I thought I saw the Souls of the Martyrs whom the Pagans murdered and not only of them but of all sound Christians who had abstained from all participation in the Pagan Idolatry and they lived and reigned as superior to their Enemies with Christ the King of the Church a thousand years Note Here is no talk of the Bodies Resurrection but the Souls living and reigning with Christ And it seemeth to mean that as the Souls of the Faithful live and reign with Christ in Heaven for duration so the Successors of such shall partake on Earth of such a Reign as Christ will exercise in his Church And if yet many corruptions and troubles consist in this imperfect state with Christ's own Reign in the Soul and in the Church why may it not consist with this promised Reign of Saints in the Empire over Pagans As Christ's Reign here is more or less prevalent against publick sin so shall their participation with him be Both heavenly and Earthly Reign seem here spoken of the first as in reality though in the Vision but to shew the other 5. But the rest of the dead lived not again until the thousand years were finished This is the first resurrection 6. Blessed and holy is he that hath part in the first resurrection on such the second death hath no power but they shall be priests of God and of Christ and shall reign with him a thousand years 5 6. The rest of the dead even the subdued Pagans or Papists say others were kept as in a state of death out of power till the Dragon revived their power again a thousand years after Happy are the holy Christians who shall be partakers in the priviledges blessings and comforts of this delivered and advanced Church they shall no more fall under the Pagan Power or Papal say others not partake with them of that utter destruction which is as a second death Even as holy Souls with Christ in Heaven have these the state of a first Resurrection before the Body rise and are secured from the condemnation of the wicked 7. And when the thousand years are expired Satan shall be loosed out of his prison 8. And shall go out to deceive the nations which are in the four quarters of the earth Gog and Magog to gather them together to battel the number of whom is as the sand of the sea 7 8. There are several Expositions of this some say that by the Thousand years is meant precisely that time which fell out either from Constantine's Edict 611. till the Turks subdued Greece or from Alaricus's sacking Rome till the Turks took Constantinople And that the Fall of the Eastern Churches under the Infidel Power was the letting loose of Satan Others say that a thousand years signifieth only a long undeterminate time and that it was the Churches prosperity till the Papacy corrupted all and tyrannized Others say it was a thousand years before Antichrist should come Others that it will be a thousand years after the Fall of the Papacy in which Religion shall flourish under holy Princes and Pastors Others that after the Fall of the Papal Antichrist Christ will visibly return and seâ—t up a holy Kingdom whose chief Seat shall be at Jerusalem Some say that it will be a Resurrection of Bodies some only Political Some say that the Thousand years began at Christ's Birth or at the Apostles Preaching Others at the destruction of Jerusalem and ended about Hildebrand's time Some as before said at Constantine's Empire and ended at Boniface the 8 that killed the Albigenses c. Others that it began at 1560. He that knoweth which of these is the right let him tell it for I do not By Gog and Magog many understand the Turks others all sorts of Christ's Enemies Whoever they be a War they will attempt against the Church and will be overthrown 9. And they went up on the breadth of the earth and compassed the camp of the saints about and the beloved city and fire came down from God out of heaven and devoured them 9. This Text seemeth the hardest of all the rest Those that say the holy City is Constantinople some of them are put to say that Gog and Magog's destruction as by fire is yet to come But the Text seemeth to speak of it as done before they could take the City Others say it was Tamerlane an Infidel and therefore sent from God against his own inclination that raised Bajazet's Siege and carried him about in a Cage of Iron in scorn till he wilfully dasht out his own brains and so Andronicus was delivered Others refer it to Baldwin's and other Christians taking Constantinople against the Turkish Power But because the Turks after took it these seem not to agree with the Text. Others think it is a War yet to come say some at Jerusalem which shall by
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
hand know what thy right hand doth 4. That thine alms may be in secret And thy Father which seeth in secret himself shall reward thee openly 3 4. But tho your good works must shine before men to God's glory yet be so carefully afraid of all affectation of vain-glory to your selves as purposely to conceal all when nothing but your own praise requireth openness yea do not note it too much in your selves to puff you up and then as your hearts and lives are all known to God he will openly reward them to the full 5. And when thou prayest thou shalt not be as the Hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Verily I say to you they have their reward 5. So let not your Prayer be like the Hypocrites all done in publick as on a Stage to be seen of men I tell you mens praise is all the reward they shall have N. Not but that publick Church-Prayer and Family-prayer are as great duties as secret Prayer But they must not be done for to be thought Religious nor secret Prayer made open or neglected 2. Standing is a lawfull praying gesture in it self But where Kneeling signifieth more reverence it must be preferred in humbling duties 6. But when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly 6. But do thou pray secretly where only God is witness of thy Prayers and therefore approve to him thy secret desires and heart as well as thy words and believe that God will openly reward thee N. 1. Both publick and secret prayer are our duty 2. Praying only before men is gross hypocrisie But all secret prayer will not prove sincerity 3. They that say We must not serve God for reward oppose Christ and Scripture and all Religion It is not a reward in Commutative Justice as if we profited God But in Fatherly love and justice as pleasing God through Christ as Fathers reward good children and not bad ones 7. But when ye pray use not vain repetitions as the Heathen do for they think that they shall be heard for their much speaking 8. Be not ye therefore like unto them for your Father knoweth what things you have need of before you ask him 7. When you pray do not so repeat over the same words or lengthen your Prayers with unmeet repetitions as the Heathens do that think canting over certain words or spinning out Prayers to such a length is acceptable to God or as if God were moved by terms or length For God is your Father and knows what you need before you speak and pityeth you according to your needs And your Prayers are not to move and change him but by exercising your own desires and faith and repentance and thankfulness to make you fit to receive his further gifts 9. After this manner therefore pray ye 9. I will give a perfect directory for the matter and order of your desires and prayers and in words fit for your use when you pray but summarily 9 10 c. Our Father which art in Heaven Hallowed be thy name Thy kingdom come Thy will be done on earth as it is in heaven Give us this day our daily bread And forgive us our debts as we forgive our debtors And lead us not into temptation but deliver us from evil For thine is the kingdom the power and the glory for ever Amen 9 c. We come not to thee as our unreconciled avenging Judge but as to our merciful Father reconciled to us by Christ The only God whose Glory is eminently in Heaven infinite in perfection of Being and of Power Knowledge and Goodness our absolute owner our Supreme Ruler and our most loving Father by Creation Redemption and Regeneration whose we are and whom we must serve and whom we must Love and Trust we are sinful needy miserable and unworthy in our selves but thy Children by Christ our Intercessor who is worthy whose hearts are by desire towards thee as our God and to the good of others as our brethren as well as by necessity to our own felicity We know that as all things are Of Thee and Through Thee and To thee so Thou art our Ultimate end And therefore we first humbly beg that Thy Great Wise and Good and Holy name may be known and shine forth and be glorified and holily regarded upon earth and not blasphemed or be unknown and disregarded by Atheists Infidels or wicked hypocrites nor the honour of men be set up against thee But that the Nations of the earth and all Societies and our own selves may be wholly devoted and live to thy Glory And our next Petition is that the world or its Societies or our own and our brethrens Souls may not be given up to the wicked Tyrannical Kingdom of Satan or men that are his Ministers and governed by him nor to the Wars bloud and cruelty of such But that thy Divine Government even the Kingdom of Messiah may come on Earth in that fulness as may destroy the Kingdom of Satan that Faith Love and Righteousness may be the constitution of Societies and Souls and the Reign of Grace may prepare us for Glory which we specially pray for And our third Petition is that in this thy Kingdom Societies and Souls our own and others may in disposition be conformed to thy Governing Will and in practice obey it and in Faith Hope and Love with joyful Trust expect the promised reward and patiently submit to thy Fatherly corrections and disposals And that in all these aforesaid three requests this Earth that is grown so near to Hell may be made more like to them in heaven who Know Love and Obey and Glorifie thee with Perfection Unity and full delight And because thou hast made our natures such as cannot but love our selves and hast bound us to seek our own and others welfare and Grace presupposeth Nature and our Being is necessary first to our Well-being Therefore our fourth Petition is that thou wilt support our natures and maintain them by necessary food and sustenance and make us content with thy allowance and save us from covetousness and overmuch love to worldly fulness prosperity and wealth and cause us to subserve thy providence by our wise and diligent labours and not to forfeit thy maintenance by our self confidence idleness or vicious sensuality nor turn our strength to serve our sinful lust And knowing that Holiness and Justice require the punishment of Sin we next beseech thee to look on us in Christ whom thy Love and Mercy sent into the world to be a Sacrifice and Propitiation for sin whose perfect Righteousness and Sacrifice have merited that pardon and grace which he hath given in his Covenant and proclaimed and offered to us all in the Gospel Forgive all the sins of our
and went up into a mountain and sat down there 30. And great multitudes came unto him having with them those that were lame blind dumb maimed and many others and cast them down at Jesus feet and he healed them 29 30. Note How earnestly will men seek for bodily heaâ—th who are senseless of their Souls concerns If Christs Ministers could give all men health and wealth what abundance of followers would they have and who would for this imprison persecute or silence them 31. Insomuch that the multitude wondered when they saw the dumb to speak â—â—e maimed to be whole the lame to walk and the blind to see and they glorified the God of Israel 31. Note Great and sensâ—ble Miracles and 〈◊〉 force men to acknowledge the hand of God and to praise him 32. Then Jesus called his disciples to him and said I have compassion on the multitude because they continue with me now three days and have nothing to eat I will not send them away fasting lest they faint by the way 33. And his disciples say to him Whence should we have so much bread in the wilderness as to fill so great a multitude 34. And Jesus saith to them How many loaves have ye and they said Seven and a few fishes 35. And he commanded the multitude to sit down on the ground 36. And he took the seven loaves and the fishes and gave thanks and brake them and gave to his disciples and the disciples to the multitude 37. and they did all eat and were filled and took up of the broken meat that was left seven baskets full 38. And they that did eat were four thousand men beside women and children 39. And he sent away the multitude and took ship and came into the coasts of Magdala 32 c. This was the second Miracle of compassionate feeding the hungry Is not Christ in Heaven as merciful and sufficient for Soul and body as he was on Earth CHAP. XVI 1. THe Pharisees also with the Sadducees came and tempting desired him to shew them a sign from heaven 1. Not believing the reports of all his Miracles they desired that they themselves might see some sign from Heaven which might certainly prove that God had sent him thinking that he could not do it 2. He answered and said to them when it is evening ye say it will be fair weather for the sky is red 3. And in the morning It will be foul weather to day for the sky is red and lowring O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the times 2 3. You can conjecture what weather will be by the sky And is it to you so hard a matter to know by my doctrine and all the miracles and good works that I have done that I am sent of God that you must prescribe what signs God shall shew you from heaven before you will believe 4. A wicked and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas And he left them and departed 4. When your own wickedness hindereth you bebelief you call for a sign from heaven to convince you But I again tell you you shall have no sign but that of the Prophet Jonah He that is filthy let him be filthy still 5. And when his disciples were come to the other side they had forgotten to take bread 6. Then Jesus said to them Take heed and beware of the leaven of the Pharisees and of the Sadducees 5 6. Note Christ doth not bid them to avoid all converse with these men or not to hear them read the Law of Moses but to take heed of receiving any of their false doctrine 7. And they reasoned among themselves saying It is because we have taken no bread 8. Which when Jesus perceived he said to them O ye of little faith why reason ye among your selves because ye have brought no bread 9. Do ye not yet understand neither remember ye the five loaves of the five thousand and how many baskets ye took up 10. Neither the seven loaves of the four thousand and how many baskets ye took up 11. How is it that ye do not understand that I spake not to you concerning bread that ye should beware of the leaven of the Pharisees and of the Sadducees 12. Ten understood they how that he bade them not beware of of the leaven of bread but of the doctrine of the Pharisees and of the Sadducees 7 c. We are dull of understanding till Christ instruct us and apt to put a carnal sence upon his words 13. When Jesus came into the coasts of Cesarea Philippi he asked his disciples saying Whom do men say that I the Son of man am 13. Note Christ would not so much as urge his own Disciples to confess him to be the Christ till his works were a cogent testimony that their faith might not be precarious nor by bare command but by convincing evidence 14. And they said Some say thou art John the Baptist some Elias and others Jeremias or one of the Prophets 14. Note 1. Men were convinced that he was of God that is the multitude but not the Rulers But they thought he was not the Messiah but some great Prophets Soul in a new body 2. By this it is evident that the multitude then believed the immortality of the Soul else they could not think that those Souls came into other Bodies 15 16. He saith to them But whom say ye that I am And Simon Peter answered and said Thou art the Christ the son of the living God 15 16. Note 1. It was meet that those that were to preach Christ to others should be brought to an open confession of him themselves 2. It s like the rest believed as Peter tho he only spake 17. And Jesus answered and said to him Blessed art thou Simon Bar-Jonah for flesh and bloud hath not revealed it to thee but my Father who is in heaven 17. It is a point of so great importance to Sanctification Justification and Salvation verily to believe me to be the Christ and Saviour that this faith is the evidence and means of thy blessedness It is not mere man that hath revealed this so as to make thee a true believer but my heavenly Father by my works and word and by his grace 18. And I say also unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it 18. And as thou hast consest me to be Christ I will say to thy comfort that as thy name signifieth a Rock or Stone So by thee and thy brethren I will build my Church on this Rock agaist which all the powers of Hell the Devils and wicked men shall not prevail Note 1. It is a great controversie whether by this Rock be meant 1. Christ himself 2. Or the faith and confession of Christ
3. Or Peter himself But no doctrinal controversie dependeth on it For all three are certain truths 1. No doubt but primarily Christ is the Rock on which the Church is built 2. And no doubt but Faith and Confession being the condition of our part in Christ the Church is so far built thereon 3. And no doubt but the Apostles are called Foundation stones on which the Church is built and therefore Peter whose name importeth it and was a chief speaker among them as the foreman of a Jury 2. Though the Powers of Hell may seem to prevail as they did over Christ while he was on the Cross they are then next an overthrow themselves 19. And I will give to thee the keys of the kingdom of heaven and whatever thou shalt bind on earth shall be bound in heaven and whatever thou shalt loose on earth shall be loosed in heaven 19. And hereafter I will make thee a ruling Steward over my Church as it is Gods Kingdom on earth preparatory to the Heavenly Kingdom of Glory and the due administration of thy office by these Keys of Power shall be the ordinary way to Heaven and a forerunner of the finall Justification of the Faithful and of the final condemnation of the Impenitent and ungodly whom by my doctrine and the due application of it thou bindest over to my judgment Note As Peter was the foreman or speaker in their common confession so by Peter the promise is made to them all And to them all Christ after gave this power But he never made Peter governour of the rest of the Apostles Much less the Pope 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ 20. N. Because this honour was reserved chiefly 1. To the time of the accomplishment of all the evidences by his Resurrection and Ascension and giving of the Holy Ghost 2. And to the work of the Spirit then on the Apostles by which they were suddenly advanced to a fitness for this work above what they attained by Christs personal teaching them on earth 21. From that time forth began Jesus to shew to his disciples how that he must go to Jerusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day 21. Note 1. This Christ did 1. To make them know that he knew things to come 2. And to make them know that it was not to reign as an earthly King that he was sent 3. And to prepare them to bear his sufferings and not to expect fleshly prosperity by him 2. It was the Poor that followed Christ and the Rulers and Teachers that crucified him 22. Then Peter took him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee 22. Peter contradicted him saying God forbid Lord favour thy self and expose not thy self to this Note 1. The flesh is ready to suggest fleshly counsel and to oppose all that tends to suffering 2. We have need to be fortified against temptations of loving friends as well as enemies 23. But he turned and said to Peter Get thee behind me Satan thou art an offence to me for thou savourest not the things that be of God but those that be of men 23. He lookt at him with displeasure and said to Peter I say to thee as I did to the Devil when he tempted me Get thee behind me for thou doest the work of Satan the adversary in tempting me for self-preservation to violate my Fathers command and my undertaking and to forsake the work of mans Redemption and Salvation As thy counsel savoureth not the things that be of God his will work and Glory but the things that be of men the love of the body and this present life so it signifieth what is in thy heart take heed lest this carnality prevail Note 1. All things must displease us that displease God and are against his interest and the good of man 2. Even the best men and nearest friends may by temptation and errour be made Satans instruments to do his work in some particulars of great moment 3. Good men do the Devils work oft times when they know it not but verily think it is all for Christ 4. No love or respect to mens nearness or goodness must draw us to flatter them in sin or to speak lightly of it we must not mince it or extennate it because good men commit it we must lay it home on them that would by justifying it make it pass for duty Lest the name of Good men should serve Satan more effectually than men of known wickedness can do 5. It is no railing on just occasions to tell tempting friends and godly men or Ministers that they are doing the Devils woâ—k and are instead of Devils to the tempted To hinder us in Gods work and mens Salvation is to be Satans to us O how many Satans then are called Reverend Fathers who silence and persecute men for Gods work as the whole course of the Papal Discipline and worship manifesâ—â—th 7. It is carnal savouring worldly and fleshly interest too much and the things of God the Soul and Heaven to little which is the common cause of the sinful counsels and course even of Sacred men 24. Then said Jesus to his disciples If any man will come after me let him deny himself and take up his cross and follow me 25. For whoever will save his life shall lose it and whoever will lose his liâ—e for my sake shall find it 24. Christ took this occasion to preach self-denial to his Disciples saying Let him that will be my Disciple and follow me and expect Salvation by me resolve to deny his carnal self and self-interest and resign himself to me as being not his own but mine Not making the cross but patiently taking and bearing it when it is laid upon him and follow me by sufferings unto glory For this is the method determined by God that whoever resolveth to save his life and not be undone in the world to avoid sin this man shall finally lose his life and life eternal And whoever will lose his life rather than by sin to forsake me and his duty shall find that life with felicity in heaven which he lost on earth N. Christs peremptory terms of Salvation are to prefer it and him before our lives 26. For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul 26. Will it not be an ill bargain to gain all the world for a short time to the flesh and lose ones own Soul and its happiness for ever And what will compensate the loss of the Soul For what price would you sell its happiness N. 1. Men hath a Soul that liveth when he leaveth this world 2. It were a mad bargain to sell a mans Soul for all that this world
can afford O how many do that daily indeed which they durst not do by an express bargain with the Devil 27. For the Son of man shall come in the glory of his Father with his angels and then he shall reward every man according to his work 27. Believe it I shall come at last in Judgment in Divine Glory attended by Angels and then I will reward those that were faithful to me or perfidious and all men according to their works therefore whatever you suffer now propare for the judgment of that day 28. Verily I say to you There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom 28. And I tell you least you think this my coming in Glory to judgment incredible that some here shall live to see a visible representation of that my glorious appearing Note That this is meant of his transfiguration the addition of it in the several Evangelists sheweth Nor is Dr. H. his reason against it from the former verse of any force it being not the same coming that is here spoken of but its representation CHAP. XVII 1. ANd after six days Jesus taketh Peter and James and John his brother and bringeth them up into an high mountain apart 2. And was transfigured before them and his face did shine as the sun and his rayment was white as the light 1 2. And as Christ had promised them a glimpse of his Kingly Glory so within six days he performed it to Peter James and John whom he selected for peculiar favours in a high mountain he was transfigured into a glorious appearance his face shining like the Sun and his raiment like light Note Christ would have this help of sense to confirm their Faith Of this transfiguration I have written at large in a Book called My Dying Thoughts 3. And behold there appeared to them Moses and Elias talking with him 3. Note 1. Moses whose body was buried and Elias whose body was but changed appeared alike 2. The chief Legislator and chief Prophet appeared to shew that the Law and the Prophets did but lead to Christ 3. Did not the departed Saints live after death they could not appear in Glory 4. They talked with Christ of his sufferings at Jerusalem 5. Either Christ told the three Disciples who they were or their own appearance shewed it 6. How much better company is above than here 4. Then answered Peter and said to Jesus Lord it is good for us to be here if thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias 4. Note 1. We are apt to desire more of Heaven on earth than God will allow But not so apt to desire to go by death to that glory where it is Fain we would have it come down to us 2. A glimpse of glory is enough to rap a Soul into extasie 3. We know not what we say when we talk of felicity in Tabernacles on earth 4. A glimpse of glory will make us out of love with worldly company and vanity How loth then would the Souls in Heaven be to come down 5. While he yet spake behold a bright cloud over-shadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him 5. Note 1. Heavenly inhabitants must not stay on earth nor Heavenly visions and raptures be here long or frequent 2. God again owned his Son by a voice from heaven as perfectly Righteous and as pleasing him by mans redemption and reconciling us to him and teaching the doctrine which is pleasing to him 6. And when the disciples heard it they fell on their faces and were sore afraid 6. Note The voice of God even when he speaketh mercy is enough to humble and prostrate man 7. And Jesus came and touched them and said Arise and be not afraid 7. N. It is Christ that must raise our troubled and humbled Souls from our dejectedness and fear 8. And when they had lift up their eyes they saw no man save Jesus only 8. Note Christ will stay with us when Moses and Elias will not nor are earthly comforts durable 9. And as they came down from the mountain Jesus charged them saying Tell the vision to no man till the Son of man be risen again from the dead 9. The reason is before mentioned After the resurrection was the fittest season 10. And his disciples asked him saying Why then say the scribes that Elias must first come 10. Why say the Jewish Doctors that Elias must come before the Messiah if this was he that we saw 11. And Jesus answered and said to them Elias truly shall first come and restore all things But I say to you that Elias is come already and they knew him not but have done to him whatsoever they listed likewise also shâ—â—l the Son of man suffer of them 13. Then 〈◊〉 disciples understood that he spake to the 〈◊〉 John the Baptist 11. c. It is 〈◊〉 that is said out of Mal. that Elias must come but it was John that was meant under the name of Eâ—ias 〈◊〉 â—â—ey knew not but killed him while they looked for him and so they will do by me 14. And when they were come to the muâ—◠〈◊〉 there came to him a certain man knâ—â—â—â—g down to him and saying 15. Lord have â—ercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft into the water 16. And I brought him to thy disciples and they could not cure him 14. N. By Lunatick is meant one that had the Epilepsie or some such disease upon the change of the Moon A real disease of which yet the Devil was the executioner and further joyned with it extraordinarily 17. Then Jesus answered and said O faithless and perverse generation how long shall I be with you how long shall I suffer you bring him hither to me 17. It is long of your own unbelief and perverseness that they could not cure him how long shall I work miracles among you before you will believe will you drive me from among you by your unbelief to go to others N. This seemeth plainly spoken to the man of himself and such others and not as some say to the disciples 18. And Jesus rebuked the devil and he departed out of him and the child was cured from that very hour 19. Then came the disciples to Jesus apart and said Why could not we cast him out 20. And Jesus said to them Because of your unbelief 18 c. Your unbelief as well as the mans was that which hindred you you are all therein to be blamed 20. For verily I say to you If ye have faith as a grain of mustard seed ye shall say to this mountain Remove hence to yonder place and it shall remove and nothing shall be impossible to you 20. For if you have the least
Son of God Luke's words are not contrary but we may conclude that the Centurion spake both 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned 49. And all his acquaintance and the women that followed him from Galilee stood afar off beholding these things 48 49. N. Souldiers and common people were not so hardened as the Priests and Rulers 50. And behold there was a man named Joseph a counsellour and he was a good man and a just 50. Oâ—e of the Council that governed 51. The same had not consented to the counsel and deed of them he was of Arimathea a city of the Jews who also himself waited for the kingdom of God 51. Who having lookt for the coming of the Messiah believed that Christ was he 52. This man went unto Pilate and begged the body of Jesus 52. N. 1. He that concealed his Faith before shewed his Love to Christ when he was dead 2. The Body of the Son of God was at the disposal and power of a Heathen even his who was Lord of all the World 53. And he took it down and wrapped it in linen and laid it in a sepulcher that was hewen in stone wherein never man before was laid 53. Prepared for himself 54. And that day was the preparation and the sabbath drew on 55. And the women also which came with him from Galilee followed after and beheld the sepulcher and how his body was laid 56. And they returned and prepared spices and ointments and rested the sabbath day according to the commandment 54 55 56. According to Moses's Law which required Ceremonial Rest it being not then abrogated CHAP. XXIV 1. NOw upon the first day of the week very early in the morning they came unto the sepulcher bringing the spices which they had prepared and certain others with them 1. Obj. Did not Nicodemus and Joseph wrap his body in Spices at his Burial Ans They laid it in haste in the dry Aloes and Myrrh deferring the full Embalming of it with the added Ointments till after the Sabbath 2. And they found the stone rolled away from the sepulcher 3. And they entred in and they found not the body of the Lord Jesus 4. And it came to pass as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek ye the living among the dead 2 3 4 5. See the reconciliation of the seeming differences of the Evangelists herein on Mat. 28. Mark 16. Joh. 20. 6. He is not here but is risen remember how he spake unto you when he was yet in Galilee 7. Saying The Son of man must be dilivered into the hands of sinful men and be crucified and the third day rise again 6 7. N. Luke saith more of this Sermon of the Angels to the Women than the other Evangelists did 8. And they remembred his words 9. And they returned from the sepulcher and told all these things unto the eleven and to all the rest 10. It was Mary Magdalen and Joanna and Mary the Mother of James and other women that were with them which told these things unto the apostles 11. And their words seemed to them as idle tales and they believed them not 8 9 10 11. N. Here is much past by which the other Evangelists have For no one of them pretended to write all that was done 12. Then arose Peter and ran unto the sepulcher and stooping down he beheld the linen clothes laid by themselves and departed wondering in himself at that which was come to pass 12. Seâ— tâ—is more fully in John 20. 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs 14. And they talked together of all these things which had happened 15. And it came to pass that while they communed together and reasoned Jesus himself drew near and went with them 13 14 15. Christ came to them but as unknown 16. But their eyes were held that they should not know him 16. It 's like the cause was partly in them and partly in the change of the countenance of Christ 17. And he said unto them What manner of communications are these that ye have one to another as ye walk and are sad 17. N. He was not ignorant of their discourse but askt them that he might instruct them 18. And the one of them whose name was Cleopas answering said unto him Art thou onely a stranger in Jerusalem and hast not known the things which are come to pass there in these dayes 19. And he said unto them What things and they said unto him Concerning Jesus of Nazareth which was a prophet mighty in deed and word before God and all the people 18 19 In Miracles and Prophecy and Doctrine 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him 21. But we trusted that it had been he which should have redeemed Israel beside all this to day is the third day since these things were done 20 21. N. They still believed that he was a Prophet For many Prophets were murdered But they now seemed to doubt yea almost to give up their belief that he was the Messiah 22. Yea and certain women also of our company made us astonished which were early at the sepulcher 23. And when they found not his body they came saying that they had also seen a vision of angels which said that he was alive 24. And certain of them which were with us went to the sepulcher and found it even so as the women had said but him they saw not 22 23.24 And yet we know not what to think but are under meer astonishment and further expectation for certain Women c. 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 25. Were you not very ignorant Men and of dull hearts you would not be so unacquainted with and backward to believe that which all the Prophets did foretel 26. Ought not Christ to have suffered these things and to enter into his glory 26. Have they not all foretold that Christ must thus suffer and then enter into the heavenly glory where is his Throne where he is to reign 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 27. N. Though it hath not pleased God to give us down this Expository Sermon of Christ yet his Spirit by his Apostles hath given us enough for our use 28. And they drew nigh unto the village whither they went and he made as though he would have gone further 28. N. Not by any false words but by his carriage concealing his purpose to stay with them 29. But they constrained him saying Abide
to him to come thence And did he remember what he saw there and tell it to any If not doth it not make for the sleepy inactivity of Souls departed Ans Souls go not to Heaven by necessitation as a stone descendeth but are disposed of by God as the Supream Governour those that are for Heaven to Heaven and those that serve Devils to the Devils and those that are not yet judg'd to either but are to live presently again on earth as Lazarus and others raised are reserved by God accordingly whether yet in the body as in a swoun or near it or where God pleased and vouchsased no other knowledg and memory than is meet for such as are to revive and live yet on Earth 55. And the Jews passover was nigh at hand and many went out of the country up to Jerusalem before the passover to purifie themselves 55. The legally unclean were not to celebrate the Passover 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What think ye that he will not come to the feast 56. For all were bound to come to it that were not unavoidably hindered 57. Now both the chief Priests and the Pharisees had given a commandment that if any man knew where he were he should shew it that they might take him 57. N. 1. Christs Ministers use Gods Ordinances to save men and the Devils Clergy use them for snares mischief and murder 2. They will not let the people be neuters between God and the Devil but force them to be informing Persecutors CHAP. XII THEN Jesus six days before the passoover came to Bethany where Lazarus was which had been dead whom he raised from the dead 2. There they made him a Supper and Martha served but Lazarus was one of them that sat at the table with him 1. N. 1 Christ was not against festival entertainment 2. This is the same History mentioned Luk. 10. Where you may see more of it 3. Then took Mary a pound of ointment of spikenard very costly and anointed the feet of Jesus and wiped his feet with her hair and the house was filled with the odor of the ointment 3. N. 1. It is not unlike that such an action was twice done that is by two several Mary's and that this is not the same with that Luke 7. But yet it is very hard to judge where this was done that it was thrice done is not probable And that it was done in the house of Simon the Leper other Evangelists notifie yet here it seemeth to have been done in Martha's own house compar'd with Luke 10. I'ts most likely to me that Simon and Martha dwelling in the same Village at Bethany joyned their Purses and Labour and feasted him in Simons house where this anointing was done But that he was also entertained at Martha and Mary's house where that was done which is recorded Luke 10. 4. Then said one of his disciples Judas Iscariot Simons son which should betray him 5. Why was not this ointment sold for three hundred pence and given to the poor 4 5. N. That as Piety is oft pretended by hypocrites against Charity so is Charity here by Judas against Piety And there is no work so good but may be opposed by very fair pretences 6. This he said not that he cared for the poor but because he was a thief and had the bag and bare what was put therein 6. Judas being Purse-bearer falsly pretended a care of the poor for his selfish covetousness 7. Then said Jesus Let her alone against the day of my burial hath she kept this 8. For the poor always ye have with you but me ye have not always 7. This which she gave shall be as it were for my funeral embalming that may be best on such an extroardinary occasion which ordinarily is not so You may always give to the poor 9. Much people of the Jews therefore knew that he was there and they came not for Jesus sake only but that they might see Lazarus also whom he had raised from the dead 10. But the chief Priests consulted that they might put Lazarus also to death 11. Because that by reason of him many of the Jews went away and believed on Jesus 9. N. To be put to death by such wicked Priests and Rulers is no dishonour or note of guilt in the sufferer 2. We see here how much Dives was deceived Luk. 16. That thought his brethren would have been perswaded by Lazarus sent from the dead It 's like they would have indicted him for a Scandalum Magnatum or put him to death again 12. On the next day much people that was come to the feast when they heard that Jesus was coming to Jerusalem 13. Took branches of palm-trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the name of the Lord. 12 13. They honoured him by this applauding solemnity as the Messiah sent from God to be the King of Israel 14. And Jesus when he had found a young ass he sat thereon as it is written 15. Fear not daughter of Sion behold thy King cometh sitting on an asses colt 14 15. Thus Zach. 9.9 Was fulfilled 16. These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him 16. N. Many things are said and done by Christ which shall not be presently understood but in their season 17. The people therefore that was with him when he called Lazarus out of his grave and raised him from the dead bare record 18. For this cause the people also met him for that they heard that he had done this miracle 17 18. N. It was the people that had seen and heard of his raising Lazarus that there met him as King with Hosanna's 19. The Pharisees therefore said among themselves perceive ye how ye prevail nothing behold the world is gone after him 19. N. They thought their danger immanent that the people would proclaim him King and then the Romans would destroy their Country as Rebels for they could not trust God to save them from the Romans though Miracles should have taught it them 20. And there were certain Greeks among them that came up to worship at the feast 20. These Greeks were not the Jews of Alexandriae that used the Greek tongue elsewhere called Greeks but the Proselites of the Gates who worshipped but as Catechumens did with Christians 21. The same came therefore to Philip which was of Bethsaida of Galilee and desired him saying Sir we would see Jesus 22. Philip cometh and telleth Andrew and again Andrew and Philip told Jesus 23. And Jesus answered them saying the hour is come that the Son of man shall be glorified 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it
that his Glory may be the Glory of thy Power Wisdome and Love to Man 2. As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him 2. As thou hast advanced him to this Power to be the Owner and Lord of all flesh for Disposals Legislation Judgment and Execution to order all things so as may secure the Possession of an Eternal Life of Happiness to all that thou hast given him by effectual Decree to be certainly eventually saved All things being for the good of thine Elect. 3. And this is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent 3. And what is Life Eternal but that perfect knowledge of thee which fills the Soul with Love and Joy and the knowledge of thy Glory shining forth in thy Son Jesus Christ with his Body the Heavenly Society And the beginning of this knowledge is the beginning and way to Perfection 4. I have glorified thee on the earth I have finished the work which thou gavest me to do 4. My Doctrine Example and Miracles have here shewed forth thy Glory I am neer the end and have almost finished that work on Earth for Mans Redemption which I undertook 5. And now O Father glorifie thou me with thine own-self with the glory which I had with thee before the world was 5. As I have almost performed my part perform thou thy part of the Covenant of my Mediation and give me the Son of Man a due participation of that Glory which my Divine Nature had with thee from Eternity Note This Text is by divers diversly Expounded First Some say that Christs humane Soul was Glorified before the Word was Secondly The Arians say that he had a superangelical Nature only before the World was which united it self to a humane Soul say some or only animated a humane Body say others Thirdly Others of late say he hath three Natures uniting it self to the Prime Created Superangelical Nature And this uniting it self to a humane Soul and Body say some or to a humane Body alone say others Fourthly But the plain Paraphrase which I have given is the Doctrine of the Orthodox universal Church 6. I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me ad they have kept thy word 6. I have made known thee and thy Will to them whom thou gavest me out of the World to be my peculiar Disciples They were thine as their Creator and thou gavest them me to be their Redeemer and I have taught them thy word and they have kept it 7. Now they have known that all things whatsoever thou hast given me are of thee 7. They have known this Fundamentally that I and my Doctrine and Works are all of thee 8. For I have given unto them the words which thou gavest me and they received them and have known surely that I came out from thee and they have believed that thou didst send me 8. Note that Christ insisteth so much on this because to believe that he and his doctrine and Works are all of God is virtually to believe that they are all true without searching after any other Reason of yours For he is mad that believeth not that there is a God and he believeth not a God who believeth him not to be perfect and therefore to be Just Good and True and not the Deceiver of the World 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them 9 10. It is out of special Love to them for the Salvation and welfare of these that I now pray to thee and not for the meer Worldlings and Enemies of thy Kingdom though for them also I have such desires and Prayers as signifie my common Love and the Elect among them yet unconverted I have such requests for as are suited to their state But these that thou hast given me peremptorily to save are the People of of thy peculiar Love as well as mine And all that I so Love thou lovest also and it is in them that I am glorified and my Person Office and Grace is honoured which others do but Swinishly despise 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own name those whom thou hast given me that they may be one as we are 11. And now I am leaving the Word but must leave them in it to Tryals and Persecutions while I am with thee And seeing their Union by one Faith and Love is their Character strength and safety without which they will fall into Scandal and dissolution O keep them by Concentring in thee and thy Will and not distracted by humane Devices and Interests that they may be one in Faith Hope and Practice as we are one 12. While I was with them in the world I kept them in thy name those that thou gavest me I have kept and none of them is lost but the son of perdition that the scripture might be fulfilled 12. All that thou gavest to be my adherent followers I have kept in thy Name save the Son of Perdition in whose Revolt and Treachery the Scripture is fulfilled 13. And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves 13. I Come to thee but I leave them my Word to fortifie them with that joy which they will need in their Afflictions 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world 14. It is not all the World that will be saved by me but a select People to whom I effectually give thy Word and the World hateth them because their Doctrine Mind and Life do differ from the World and they are of another Spirit and Society of which I am the Head 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world 15. They have work to do in the World from which I do not pray thou shouldest take them but that thou keep them pure from the sins Temptatations and Malice of the World as those that are separa-from it to obey thee as I their Leader am 17. Sanctifie them through thy truth thy word is truth 17. Qualifie and separate them by thy Truth to propagate thy Truth even thy Word which is Truth 18. As thou hast sent me into the world even so have I also sent them into the world 18. As thou sentest me for the work of a Redeemer into this sinful World so have I sent them for
Resurrection but must Ascend to my Father where my Body shall be a Glorified spiritual body And though I will allow you as much familiarity as shall convince you of my Resurrection yet no more nor such as formerly But go to my Disciples and tell them I take them as my Brethren and am shortly to Ascend where I shall be better to them than on Earth even to him that is my Father by Nature and Merit and their Father by adopting Grace and Union with me through my Merit to my God as I am Mediator and Man and their God through my Mediation Note All true believers should labour to get this most Comfortable text deeply imprinted on their Minds and never think of God or come to him but as here described My Father and your Father My God and your God And thus only to think of Heaven and our change at Death we are Ascending to our ascended Saviour called our Brother and to his Father and our Father to his God and our God Note That there seemeth a great difference between the Evangelists in describing these passages and appearances to the Women and Apostles But it is but because one leaveth out what another mentioneth but not that they contradict each other And if you you take them altogether as one History the order seemeth to be this First Mary Magdalen Johanna Mary of James and Sallome having bought Spices and going to Embalm the Body said who will roll away the Stone for us Secondly When they come they found that the Stone was rolled away for an Angel had done it and with his appearing and Earthquake affrighted away the Soldiers Thirdly That Angel with another saith to the Women fear not I know you seek Jesus that was was Crucified why seek ye the living among the dead he is not here he is Risen Come see the place c. 4. Then the Women run and tell the Disciples They have taken away the Lord we know not where they have laid him 5. Then Peter and John run to see 6. Mary being come back stood weeping at the Enterance and looked back and saw two Angels as John reciteth it 7. Then Mary looked back and saw Christ and at first knew him not and he spake to her as here 8. Then she runs and tells the Disciples that she had seen the Lord 9. Either then or when she was gone Jesus met the rest of the Women and said to them All hail and they laid hold on his Feet and worshipped him and he said fear not Go tell my brethen c. Or perhaps we may make it shorter As 1. The Stone rolled away and the keeper affrighted away 2. Mary and the other women comes and find it so 3. They go in and miss the body 4. Many runs and tells Peter and John 5. They run to see 6. The women Staying see first one Angel on the Stone on the right side and then two one at the head and one at the feet of the place 7. These Angels say all that is mentioned to Mary and the rest 8. Mary seeth Jesus and so do the rest who holding him by the feet he restraineth further corporal contract and speaketh to Mary and the rest all that is mentioned 9. Then she and they tell the Disciples that they had seen him and what he said This seemeth the order of all togegether 18. Mary Magdalene came and told the Disciples that she had seen the Lord and that he had spoken these things unto her 19. Then the same day at evening being the first day of the week when the doors were shut where the Disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you 18 19. Note Christ rose and first appeared on the first day of the week If any should question it by cavilling at the Text as doubtful the practice of the Universal Church ever since observing that day without any Contradicting Party proveth it past doubt to all that use sober reason in the case 2. Christ owned their private meeting not reproving the Cautelous fears of Persecutors 3. The first word that he spake to them together or after his words to Mary was peace be unto you Little understood by many Churchmen 20. And when he had so said he sheweth unto them his hands and his side Then were the Disciples glad when they saw the Lord. 20. Several appearances are past by because mentioned by others 21. Then said Jesus to them again Peace be unto you as my Father hath sent me even so send I you 22. And when he had said this he breathed on them and saith unto them Receive ye the holy Ghost 23. Whose soever sins ye remit they are remitted unto them and whosoever sins ye retain they are retained 21 22 c. Peace is the sum of my Gift and Benediction to you and the sum of your duty to others as my Father sent me into the World to Gather Guide and save his Church as their Head and Mediator so I send you to Gather Guide and Save the Church as my Apostles And breathing on them he said As my Father sent me not with a bare Title unfurnished for his work but filled with the Spirit of Life and Power of Light and Wisdom of Love and Goodness so I will give you the same Holy Spirit and send you furnished with Power Knowledge and Love and not with meer names and Titles as Images I give you Power to Preach the Gospel so effectually as shall open mens Eyes and turn them from Darkness to Light and from the Power of Satan unto God that they may receive really from God and by Sacramental investiture in Baptism from your Remission of Sins and right to the inheritance among the Sanctified by Faith in me To be the Guids of my Church entrusted with Witnessing and Recording my Doctrine Laws and Promises for their Government to the end of the World And with the Keys of Church order as authorized Judges in your several charges who is capable of Church Communion to be received by Baptism restored by Repentance or as uncapable Apostates cast out Together with an extraordinary Power to inflict or to remit bodily Punishment by my rule not at your pleasure but as it shall please the Holy Ghost which he shall give you And I do breath on you to communicate now some beginnings of that Spirit which I will send down on you after my Ascension And so signifie to you that it is a real Qualification and Spirituall that I will give as God when he made Man breathed into him a living Soul that you deceive not your selves and the Church by dead Imaginary and Powerless names The witness of Jesus is the Spirit of Prophesie And of Sanctification And if any man have not the Spirit of Christ he is none of his by what name or Title soever he be dignified 24. But Thomas one of the twelve called Didymus
and reign in visible Glory over them as the Messiah 7. And he said unto them it is not for you to know the-times or the seasons which the Father hath put in his own Power 8. But ye shall receive power after that the Holy Ghost is come upon you And ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the earth 7. Presume not to enquire into Gods secrets of which this is one at what time God will advance you and his Israel to visible Reign and Glory But such Power as is fittest for you at present ye shall receive by the coming of the Holy Ghost upon you by which you shall be enabled to declare your Testimony of what you have seen and heard of me throughout the Earth Note It may seem strange that Christ confuteth not their conceit of an Israelitish Kingdom restored but only their demands about the season But they were so far in the Right as that Christ would advance believing Israelites with the rest of the Catholick Church though not restore the Mosaick Policy nor set the Israelites over others in a local Monarchy at Jerusalem Therefore Christ intimateth that they shall have better than they expected which the Spirit should teach them better to understand 9. And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight 9. Note No doubt but Christs body at its enterance in the Glorious Region of Spirits became glorious and spiritual eminently such as Paul saith ours shall be 1 Cor. 15. 2. The sight of Christs Ascention must needs be as full an ascertaining of the Apostles Faith as his Resurrection And it must be no wonder that four Evangelists mention it not it being enough that any mention it Gods Spirit making their several Histories indited by him to be as one Book 10. And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparel 11. Which also said Ye men of Galilee why stand ye gazing up into heaven this same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven 10 11. While they looked up after him two Angels in the likeness of Men in white stood by them saying ye Men of Galilee gaze no more after the body of Jesus ascended into heaven Know ye not that he must there Reign in Glory and thence send you down the Grace and Blessings purchased by his life on Earth and yet he shall come again at the day of Judgment attended with his glorious Angels and does not forsake you by his remove 12. Then returned they unto Jerusalem from the mount called Olivet which is from Jerusalem a sabbath-days journey 12. Note Mount Olivet at the neerest part is but five Furlongs from Jerusalem a Furlong is six hundred feet and five Furlongs a thousand Yards And Christ is said Luke 24. to lead them out as far as Bethany which is said to be fifteen furlongs from Jerusalem John 11.18 To understand thus some say 1. That Bethany was the name of a large space of Ground as Hackney where some houses are far neerer London than other 2. And that Christ ascended not from the neerest part of Mount Olivet but from the top And it is possible that Christ might lead them as far as Bethany and in the house of Lazarus instruct them and go forth again with them to the top of the Mount and thence ascend 13. And when they were come in they went up into an upper Room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the son of Alpheus and Simon Zelotes and Judas the brother of James 14. These all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his brethren 14. Note The sight of Christ Ascending confirmed their Faith 2. And that Faith presently caused constant Prayer in Concord and Communion 15. And in those days Peter stood up in the midst of the Disciples and said the number of the names together were about an hundred and twenty 15 An hundred and twenty being assembled for Prayer and mutual encouragement in Faith 16. Men and brethren This Scripture must needs have been fulfilled which the holy Ghost by the Mouth of David spake before concerning Judas which was guide to them that took Jesus 17. For he was numbred with us and had obtained part of this ministery 16. Note This must needs signifie no necessity or constraint put on Judas but a necessity Hypothetical and of consequence that is iâ— cannot but be true which God foretelleth or foreseeth 2. Judus though a Thief and a Devil had by Christs own choice a part or office in the Apostolick Order But not after Christs breathing on them and giving them the Holy Ghost for the proper work of his universal Kingdom as it began after his Resurrection but only as one sent to offer Grace to the twelve Tribes of Israel that mostly refused it such may be Ministers to condemnation of them selves and others and God may bless their doctrine to his Elect. 18. Now this man purchased a field with the reward of iniquity and falling headlong he burst asunder in the midst and all his bowels gushed out 18 N. Mat. 27. Saith he strangled himself Some Expositers suppose stangling was not by hanging himself but the rage of his Conscience and Passion did suffocate or strangle him and that he fell down and burst or rather that he cast himself headlong from some high place and burst Others think that the Rope or Bough break where he was hanged And its possible without hanging he might at once strangle himself with a Cord on the brow of some Precipice or fall or cast himself down it 19. And it was known unto all the dwellers at Jerusalem insomuch as that field is called in their proper tongue Aceldama that is to say The field of bloud 19. This is commonly known and the name of the field to this day is as a Record of it 20. For it is written in the book of psalms Let his habitation be desolate and let no man dwell therein and His bishoprick let another take 20. What is said in Psal 69.25 and 109.8 is ultimately to be verified of him his Office another must take 21. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptism of John unto that same day that he was taken up from us must one be ordained to be a witness with us of his resurrection 21 22. Note Many besides the twelve did constantly accompany Christ 2. Quest Why must the number of twelve Apostles be yet kept up were not others good witnesses without being chosen Apostles Answ The Israelitish
Israelites were a holy Nation and a peculiar People separated to God out of all World 2. God's Gvoernment first setled over them was eminently a Theocracy the Supremacy being exercised by extraordinary Revelation by Angelical or Signal Notices and by Prophecy 3. Their Law was eminently Divine the Law of God their Princes being but Executioners and not having Power of Legislation to add abrogate or diminish 4. This Law was wholly Political that is The Rule of the Subjects Obedience and the Rewards and Punishments to be exercised by God as Supreme and by Magistrates as his Officers in the Government of that People as a Holy Commonwealth Even the Decalogue and Ceremonies were such Laws of Politie 5. But this Law supposed the Law of Nature and the antecedent Law of Mercy made to saln Mankind in Adam and Noah and the special Promise made to Abraham and all the Nations of the Earth in his Seed And the Jews ought not to have separated any part of their Law from these which were as its very Life and Soul and principally respected things spiritual and heavenly and everlasting 6. The Law presupposing these and being given to men that had Immortal Souls and bound to know so much doth not much mention such matters of the Life to come as being presupposed and Moses adding specially the distinguishing Laws of Jewish Government 7. The breach even of a Political Law where God was the Legislator deserved future everlasting Punishment though as Men were the official Executioners it was but corporal Punishment that it inflicted 8. The Sacrifices were Obsignations of that Law of Grace which was elder than Moses and so they should have been understood 9. The sincere keeping of that Law while it was in force was the Material part of the Jews Obedience as they were under the Law of Grace 10. Even the Decalogue it self as Mosaical and Political delivered in Stone to the Jews onely is done away with all the rest by Christ their peculiar Commonwealth being ended But as it is 1. the Law of Nature 2. and the Law of Christ it still continueth There are three Controversies that I will here briefly speak to rather than by inserted Annotations afterwards I. Whom Paul describeth in the first and second Chapters II. What Law it is that he speaketh of III. How he meaneth that Faith is imputed to Righteousness and Justification 1. A late Writer hath laboured hard to persuade us that Rom. 1. and a great part of the Epistles speak of the Gnosticks which have usually been otherwise expounded Of this Chapter I think otherwise and of many other Texts because 1. The Philosophers and other Heathens were so much more potent numerous and famous Adversaries to Christianity that we have great reason to suspect that Paul doth not so much pass them by to pelt at a few Hereticks as this Writer imagined 2. The Text agreeth more to the Heathens It was to them that the Gospel was a matter of shame and counted foolishness It was not by the Works of Creation chiefly that the Gnosticks pretended to know God or should have known him but this was the onely Book to the Heathens The Gnosticks were unexcusable as Professours of Faith but it was the Heathens that were left without excuse by the meer Works of God's Creation The Heathen Philosophers were they that profest the greatest Wisdom deriding all Christians as Fools It was the Heathens that were the Authors of all that Imagery and Idolatry named ver 23. The Gnosticks were but for involuntary Complyance in case of danger They renounced worshipping the Creature more than the Creator The Sodomy and all the other Sins by which they are described belong far more to the Heathens than to the Gnosticks Chap. 2. Paul distributeth them that he speaks of into Jews and Gentiles and so doth the whole scope of his Discourse 1 Cor. 1. 2. It is the same sort that he there speaketh of as the Wise and Great and Noble of the World who counted the Wisdom of the Gospel Foolishness and whose Wisdom was Foolishness which God would confound and bring to nought c. which is the plain Description of the Philosophical Heathens A great deal more such Evidence is at hand 3. The Writers of Church-History and Heresies tell us of many sorts of Hereticks in the beginning that went before those called Gnosticks yet none of these are named in Scripture but the Nicolaitans and the Woman Jezebel Rev. 2. 3. And why should we think then that the Gnosticks are meant more than they 4. Those that Paul oft singleth out seem to be them mentioned Acts 15. against whom he reasoneth to the Galatians c. Had he meant others as their Crimes were greater he would have as plainly notified them Indeed 2 Pet. 2. and Jude seem to mean the Nicolaitans as much like the Gnosticks but Paul had much more to do with the Heathen Opposition II. Some have thought that it is the Law of Innocency made first to Adam which Paul meaneth when he speaks against Justification by the Works of the Law Their chief Reasons are 1. Because it saith Cursed is he that doth not all things written c. And hence they gather That the Jews Law was of the same tenor 2. But others give this Reason Because the Jews Law was a Covenant of Grace and therefore could not be that here described But it is evident all along that it was Moses's Law that Paul here meaneth It would be tedious to cite the Proofs all along visible And as to the Reasons for the contrary 1. It is certain that the Law of Innocency was not then in being and force but ceased with Man's Innocency upon Adam's Fall not by mutability in God but in Man God's Law is the present Obligation of his Will to Duty or Punishment Shall we imagine God to say to the sinful World 1. I command thee that art a guilty Sinner to be sinless contrary to the hypothetical necessity of Existence 2. And thou shalt be rewarded if thou be innocent when he is guilty already 3. And if thou be a sinner thou shalt die when he is a Sinner already and the Conditional is become Absolute and past into a Sentence of Judgment 2. The Law of Moses granteth Sacrifice and Pardon for many Sins but the Law of Innocency pardoneth none 3. The meaning of Cursed be he that doth not all things is not Cursed be he that hath any Sin but he that keepeth not all this Law And onely the Jews were under that Law and its Curse And this Law of Moses was so operous and strict that no man did perfectly fulfil it And if they had it would not procure their Pardon for the common Sin of Nature nor merit any thing of God by the benefit he received by their Works 2. And as to the other Objecters It 's true that Moses's Law was given to them as a material peculiar part of the Law of Grace But
us and not freely give all other things with Christ to us that believingly accept him See 1 Joh. 5.11 12. and Joh. 1.11 12. 33. Who shall lay any thing to the charge of Gods elect It is God that justifieth 33. Of how little moment is it what erroneous and malignant Men lay to the charge of God's Elect accusing them as breakers of their Laws whilst God himself doth justifie them 34. Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 34. What or who is he that condemneth those whom Almighty God doth justifie What is the Sentence of a Worm a Sinner and a blinded Enemy to be set against Gods Sentence It is Christ that died for our sins to deliver us from the Law and Curse that justifieth Believers here on Earth yea I say more to our consolation It is Christ that is risen again and advanced in Glory Head over all things to his Church who effectually intercedeth for us and will finally justifie us as our judge 35. Who shall separate us from the love of Christ Shall tribulation or distress or persecution or famine or nakedness or peril or sword 35. And when God by such an incomprehensible Miracle of mercy declared such unspeakable love to us in Christ who or what can be supposed to have power to dissolve this bond of mutual love viz. to separate us from Gods love to us and our thankful return of love to him Shall Tribulation or Distress or Famine or Nakedness or Peril or Sword or any thing that Men can do which are little matters and all work to our good and none of them signifie or cause Gods forsaking us nor shall cause us to forsake him 36. As it is written For thy sake we are killed all the day long we are accounted as sheep to the slaughter 36. We may say as the Psalmist doth 44.22 For thy sake we are killed all the day long c. 37. Nay in all these things we are more than conquerours through him that loved us 37. Yea all these are but the occasions of our triumph when we overcome them all as they are temptations It were not so much to us to conquer all our Enemies and Persecutors in fight as it is by Faith and Patience to overcome their persecutions 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. 38 39. For I am perswaded that the band of love between God and all true Confirmed Christians made in and by our Mediator Christ is so strong and sure that it will never be dissolved by the terrours of the Death or the Love of this Life nor by malignant Spirits by Principalities or Powers Satan or his instruments of strength and violence by what now doth or what hereafter shall befall us or assault us by any things above us or beneath us exaltation or dejection nor by the power of any Creature Nothing hath power to cause God to cease loving us or us to cease loving God ANNOTATIONS I. THe Controversies raised about the first fourteen Verses of the fulfilling of the Righteousness of the Law of the Carnal and Spiritual state of Mind c. are sufficiently decided in the Paraphrase II. So is that of the Spirit of Bondage and Adoption and that of the Witness of the Spirit with our Spirits c. in the Paraphrase on the 15 and 16 Verses III. His Exposition of the 19 20 21 and 22 Verses which feigneth them to speak of the Heathen World hath so many and palpable Violences that I think it not worth the labour to give a particular Confutation of them But if many things about the Creatures Restoration be yet unknown and unrevealed to us it followeth not that therefore it is unknown whether a Restoration there shall be The Heavens must contain Christ till the time of this Restoration And his Violence is as gross about the Words of St. Peter That we look for a new Heaven and a new Earth in which dwelleth Righteousness What God doth with the Souls of Brutes when they die hence may be unknown to us and yet their Restoration known It is not hard by the most probable Principles of Philosophy to shame their Opinion who confidently say that their Souls are no Spiritual Substances but evanid Accidents Qualities or Motions And as they may easily be proved Substances that have an Essential Power of Vital Action Perception and Appetite so it is most improbable that God annihilateth them or changeth their essential Form or Nature But whether they are continued Individuate or onely in one or more universal Form and if Individuate whither or to what use God disposeth of them and what alteration there will be in the State of Restoration Mortals know not IV. Those that say That by the Spirit that helpeth our infirmities ver 26. is meant Christ by his Spirit praying for us in Heaven can neither make it agree with the Context nor prove that the Spirit groaneth in Heaven or is called our Intercessour there but within us V. They that feign the 28 Verse to say That all the Sins of Believers shall work for their good dangerously pervert the Text It 's contrary to the Context and to the tenor of all the Scripture and the Wisdom and Holiness of God and the Safety of Believers to feign God to promise them that how much soever they sin they shall be Gainers by it when he still useth the clean contrary means to save them from it even by his Threatnings And it 's contrary to the very Terms of the Text To them that love God c. which implieth that the defects or decay of their Love to God is not for their good And it 's contrary to common Experience which tells us that many Christians by Sin lose some degrees of Love to God and other Grace and die worse than once they were and so have a less degree of Glory And is this for their good Yea all Men die in some Sin of Omission as in a culpable defect of some due Act or Degree of Faith Hope Love Joy Patience of which they have no more time to repent And what good doth that do them Indeed some Sin to some Men God maketh an Occasion of good and an Object of Repentance c. But as an Occasion is not a Cause and to be an Object of Repentance iâ— to be a Duty and not a Sin so even this much is none of the meaning of this Promise which speaketh but of Sufferings or at most of God's Providential Works of which Sin is none VI. The Controversies about Predestination raised from the 28 and 29 Verses might be ended by the Text it self if
whether the Soul take not with it some of the Igneous Spirits by which it here operated as such a Body as Seminal Vertue in Inferior things is lodged in them and whether at the Resurrection God use that Composition of Igneous Matter or Ethereal and Spiritual Form for the aggregation of so much more such Matter as shall be needful to make up the Glorious Spiritual Incorruptible Body But all this and how much of the Flesh we lived in God will raise is to us unknown VIII Ver. 50. That Flesh and Blood cannot enter into the Kingdom of God is grosly perverted by them that say That it 's only Sinful Flesh that is meant or them that say That Flesh and Blood shall enter but incorruptible It is proper formal Flesh and Blood that the Apostle mentioneth Flesh is the Blood and other nutritive Juyce coagulated into that Fibrous Substance so called and is the Matter of Food digested and assimilated unto this It is made of Earth Water and Air and so is Blood Define them and nothing that is in Heaven will agree with that Definition If such Earth shall be placed in Heaven it will cease by transmutation to be Earth To call a Spiritual Incorruptible Glorious Body Earth and Water or Flesh and Blood and place these with the Blessed Spirits is but to equivocate and not to use the Words univocally The two General Councils Nice second and Constance before it differing in other things agree That Christs true Body is in Heaven but that there it is not Flesh and Blood And yet the Papists feign that he hath still real Flesh and Blood in the Sacrament Doubtless by a Spiritual Body is meant one that is so near the Nature of a Spirit as is fittest for spiritual and glorious Work which made many of the Fathers say That it will be an Ethereal or Igneous or Luminous Body But Gods Knowledge must be implicitly rested in when we have no explicit Knowledge CHAP. XVI 1. NOw concerning the collection for the saints as I have given order to the churches of Galatia even so do ye 1. I come next to your Order for Collections for the poor Christians in the present Famine at Jerusalem In which I would have you as most convenient to observe this Order which I gave to the Churches of Galatia 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come 2. The Lords-day being separated for sacred Works of which holy Charity is a great part let every one willingly lay by as devoted to God for this Service according to the proportion of his Increase that I may find it ready and not stay when I come for your Collections 3. And when I come whomsoever you shall approve by your Letters them will I send to bring your liberality unto Jerusalem 3. And then that you may be satisfied of the faithful delivery you shall chuse the Messenger your selves 4. And if it be meet that I go also they shall go with me 4. And if I find cause to go my self your own Trustees shall go with me 5. Now I will come unto you when I shall pass through Macedonia for I do pass through Macedonia 6. And it may be that I will abide yea and winter with you that ye may bring me on my journey whithersoever I go 7. For I will not see you now by the way but I trust to tarry a while with you if the Lord permit 5 6 7. Note That a wise Fore-contrivance of our own Course of Labour is lawful but onely with submission to Gods Will. 8 9. But I will tarry at Ephesus until Pentecost For a great door and effectual is opened unto me and there are many adversaries 8 9. Hope of great Success and the opposition of many Adversaries persuade me to stay at Ephesus Note That great Success of the Gospel oft consisteth with many Adversaries 10. Now if Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also do 10. See that Timothy when he cometh be not discouraged by distrust or abuse for he is my faithful Helper in the same Work of the Lord in which I serve him 11. Let no man therefore despise him but conduct him forth in peace that he may come unto me for I look for him with the brethren 11. Despise him not but give credit to his Message and respectfully conduct him at his return to us 12. As touching our brother Apollos I greatly desired him to come unto you with the brethren but his will was not at all to come at this time but he will come when he shall have convenient time 12. Note That Paul left him to his choice and did not suspend or silence him for disobeying an Apostle 13. Watch ye stand fast in the faith quit you like men be strong 13. Finally Your Case is so weighty and Trial so great as require your constant watch your resolved steadfastness in the Faith a Manlike Strength Endeavour and Defence 14. Let all your things be done with charity 14. The sum and chiefest Rule that I give you is Do all that you do in Love or Endearedness to one another and this will cast out Selfishness Pride Envy and Division and keep you from rash censuring separating despising or abusing one another 15 16. I beseech you brethren ye know the house of Stephanas that it is the first-fruits of Achaia and that they have addicted themselves to the ministry of the saints That ye submit your selves unto such and to every one that helpeth with us and laboureth 15 16. The House of Stephanas being the first converted in Achaia and addicted to further Christians with their Estates and Labour and he being now my Fellow-labourer submit your selves to him and to all such 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus for that which was lacking on your part they have supplied 18. For they have refreshed my spirit and yours therefore acknowledge ye them that are such 17 18. For they have performed such respectful Offices as you were wanting in Therefore let such be respected by you 19. The churches of Asia salute you Aquila and Priscilla salute you much in the Lord with the church that is in their house 20. All the brethren greet you Greet ye one another with an holy kiss 21. The salutation of me Paul with mine own hand 19 20 21. The Christians of their Family or the Assembly that used to meet there for Church Communion 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-atha 22. Those that love the Lord Jesus as their Saviour and Hope will stick to him and confess him in Temptation and Sufferings And if any Man love him not let him as accursed be delivered to Satan and cut off from God 23 24. The grace of our Lord
Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children 25. For Hagar signifieth Mount Sinai in Arabia and prefigureth the present State of Jerusalem which is outwardly in bondage to the Romans and inwardly to their Law 26. But Jerusalem which is above is free which is the mother of us all 26. But the Jerusalem above in Heaven of which true Christians on Earth are Heirs and to which they belong by Promise Initiation and relative Union with Christ which is the Mother of us all that are Children of Promise the Gospel and Spirit coming from Heaven and our Inheritance being there is fully freed from all Bondage and so are we all initially in our Gospel-Liberty 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travailest not for the desolate hath moe children than she which hath an husband 27. For it 's written c. The Christian Church which before Christs coming was but in obscure Rudiments and after was but as a Grain of Mustardseed a little Flock shall become Catholick and be incomparably greater than was the Jewish Church Note That whereas many Expositors take Jerusalem which is above or Supernal to mean only the Church on Earth because it is caused by Grace and Revelation from Heaven and tendeth to it they causelesly give away a plain Text which proveth the Immortality of the Soul and its Felicity presently upon our Death As if Jerusalem above were but Jerusalem on Earth caused from above and so was Moses's Law and the old Jerusalem The Heavenly Society containeth the Spirits of the Just made perfect with the innumerable Company of Angels c. Heb. 12. To this we are joined in the Relation of Heirs When it is said That this shall come down with Christ at Judgment it implieth that it was with Christ in Heaven before and he hath promised that where he is there his Servants shall be also Joh. 12.26 And that some Expressions here signifie the Church on Earth is not against this for the Church on Earth is but the lower part of that in Heaven 28. Now we brethren as Isaac was are the children of promise 28. We are Children by Adoption and free Gift and of a freely-given Inheritance 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now 29. As Ishmael persecuted Isaac so now the Jews and Carnal Seed do persecute Christians the Spiritual Seed 30. Nevertheless what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman 30. But as the Scripture saith Cast out c. so the unbelieving Jews that trust to the Works of the Law for Life shall not inherit the saving Privileges of the Christian Church 31. So then brethren we are not children of the bond-woman but of the free 31. So then we that are the Children of Promise saved by Faith are not under the Bondage of the Law but delivered from Sin and Curse by Christ CHAP. V. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage 1. It is not a vain thing which Christ hath purchased for us undervalue not this Freedom and cast it not away but hold it fast and do not causelesly return to the Yoak of Jewish Bondage Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing 3. For I testifie again to every man that is circumcised that he is a debter to do the whole law 2 3. I Paul tell you That if you be crcumcised as these Men tell you must be Acts 15. that is as it binds you to Moses's Law as the Condition of Salvation you renounce the Deliverance purchased by Christ and so he will be no Saviour to you For to be so circumcised is to bind your selves under that whole Law and Covenant of Works Note That as Baptism Physically taken is but Washing and is not Baptism in the Moral sense which is a Sacramental Covenanting with Christ by that Figure just so the Physical Act of Circumcising is not Circumcision in the proper Moral sense but using it as a Covenanting Sign And as Abraham used it as a Seal of the Promise to him as a Believer it is in specie morali another thing from that used by the Carnal Jews as signing another Covenant For they used it as a Covenanting Sign that they would keep Moses's Law as the Condition of Life whereas they ought to have used it as a Seal of the Promise made to Abraham and his Seed and also to bind them sincerely to keep that Law as the Matter of their Obedience trusting to the Promise for Grace and Pardon So that Paul doth not say that the Abassines that are circumcised for other Ends or Timothy or such believing Jews as were circumcised only to win the Jews had no profit by Christ but only such as believed those that taught them Except you be circumcised and keep the Law of Moses you cannot be saved 4. Christ is become of no effect unto you whosoever of you are justified by the law ye are fallen from grace 4. What use is Christ of to you If you trust to your fulfilling the Law for Justification you renounce Justification by Grace and so are fallen from Christianity and the Covenant of Grace 5. For we through the Spirit wait for the hope of righteousness by faith 5. For the Spirit of Christ which is poured out on the Faithful causeth them to wait in hope of that Blessedness of which we are made Heirs by the Righteousness of Faith 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love 6. For in our State of Christianity as Subjects of Christs Kingdom a Man shall not be accepted and justified as circumcised or as uncircumcised though Circumcision as binding him to the Law of Works may undo him But the Qualification necessary to â—alvation is Faith working by Love that is such an effectual Belief of the future Heavenly Blessedness purchased and promised by Christ as causeth us to place our Trust and Hope on Gods Love and Christs Merits and Promise to attain it and in the sense hereof to love God and that Glory above all thiâ— World and our Neighbours sincerely as our selves 7. Ye did run well who did hinder you that ye should not obey the truth 7. You began your Race of Christianity well who hath stopped and perverted you from the Belief and Obedience of the Truth of the Gospel which you then received 8 9. This perswasion cometh not of him that calleth you A little leaven leaveneth the whole lump 8 9. This Judaizing was never taught you by me that first preached to you or by God But a few corrupted Men among
preach the Gospel even that Christ would call and take in the Gentiles into the Catholick Church and Covenant as his peculiar People and make them Partakers of his Promise and Gift of Life in Christ by the Gospel preached to them 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power 7. Of which Gospel I was made a Minister to dispence it according to that Measure of the Gift of the Spirit by Grace given to me which wrought effectually in me and by me by Doctrine and Miracles to convert the Gentiles 8. Unto me who am less then the least of all saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ 8. To me who am by my former Persecution of the Church the lowest or most unworthy of all Saints is this Favour and Honour freely vouchsafed that I should preach to the Gentiles the unsearchable Riches of Christ 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ 9. And to notifie to all Men the Communication and Communion of this Mysterious Grace which from the very Creation was secretly included as a Tree in the Seed in Gods making the whole World by Jesus Christ even that he would redeem and new make us all by him 10. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God 11. According to the eternal purpose which he purposed in Christ Jesus our Lord 10 11. That now in this Collection of the Universal Church in Christ as in a Glass or as in the clear Effects the very Spiritual Principalities and Powers above us in the Heavens might see more of Gods eternal Counsel opened and manifold Wisdom displayed than they knew before Note 1. That Superiour Spirits are Principalities and Powers either over Political Societies there or as Rulers over us here below as Guardians See Josh 5.14 Exod. 23.20 23. 32.34 Num. 20.16 Gen. 24.7 40. Psal 34.7 Dan. 10.13 c. It 's like it's both 2. That even Superiour Powers are not Omniscient but may by new Means have new increased Knowledge and therefore Saints in Heaven are not more knowing 3. That it is in Heaven that the Great Ends of God in Redeeming and Gathering his Church are attained 12. In whom we have boldness and access with confidence by the faith of him 12. In whom we all that trust in him may come with boldness and confident hope of acceptance to God 13. Wherefore I desire that ye faint not at my tribulations for you which is your glory 13. Wherefore I beseech you be not discouraged by my Sufferings for preaching to you for it is your Honour to have the Ministry of your Salvation thus attested by me 14 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in heaven and earth is named 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man 14 15 16. For this end I beg of God the Father of our Lord Jesus Christ of whom all the Blessed Society in Heaven and Earth is named his Family or of which Christ Jews and Gentiles are named Christians That of his abundant Grace in which he will be glorified he will by his Spirit fortifie your Souls Note 1. It is uncertain whether of whom relate to the Father or to Christ 2. Though Paul speak specially of the Catholick Church of Jews and Gentiles there 's no reason to exclude the glorified Souls no nor the Angels from being part of Gods Family united in and under Christ 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love 18. May be able to comprehend with all saints what is the breadth and length and depth and height 19. And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God 17 18 19. That Christ may by the constant exercise of your Faith upon him even dwell objectively in your Hearts as one Friend by Love and Trust doth in anothers and effectively possess and actuate you by his Spirit that by his Spirit and your Faith you may be so deeply possest with the sense of Gods Love that you may be filled with Love to him and one another and it may be the very Habit of your Souls and a rooted Nature in you that so being qualified by this Faith and Love you may be able and fit to measure and understand as all Saints in their several degrees do the vast and wonderful Dimensions and to know the Love of Christ and of the Father in him which exceedeth our comprehensive and adequate Knowledge or which is more excellent than all the Sciences which Heathens and Hereticks boast of that so by Faith and Love your Souls may be filled with the highest degrees of Grace and the Spirit of God 20 21. Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us unto him be glory in the Church by Christ Jesus throughout all ages world without end Amen 20 21. Now to that Almighty God who can do for his People exceeding abundantly above all that we can desire or ask believe or conceive in our narrow Thoughts as is intimated even in the Power of Sanctity and Miracles which he exerciseth in and â—mong us now To him I say be Glory in the Church by the Mediation of Jesus Christ in whom â—he Glory of Gods Love shineth â—o us and by whom â—e render Praise to God throughout all Ages World without end Amen CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called 1. Seeing then the Riches of Gods Grace in Christ is so abundant to you converted Gentiles I that am a Prisoner for declaring this Grace of Christ to you exhort you that you live according to the great obligation of your Vocation 2. With all lowliness and meekness with long-suffering forbearing one another in love 2. Such a Christian Life must be in all lowliness or humble thoughts of your selves your Knowledge your Goodness and your Power and in all meekness or gentleness towards others Love must cause you with long-suffering to forbear one another Note 1. That Forbearance is to be exercised towards evil that is Imperfections in Knowledge Vertue and Duty and tollerable Faults and Injuries against each other Therefore it supposeth us to be all faulty needing forbearance 2. That proud high thoughts of our selves and Contempt Censoriousness and Hurtfulness to others and not forbearing tollerable Offenders are
yet speaking and keeping the necessary truth or essentials of our Religion in Love and Concord in this Faith and Love may in all things grow up to greater measures by degrees even into a fuller Communion with Christ our Head and likeness to him 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love 16. From whom the whole Church receiveth both that vital Influence and that Conduct and Government to its own intensive and extensive increase in Love which is its spiritual Life which the natural Body doth from the Head and Heart by communication of vital and animal Spirits and Heat And this Life and Increase is received and communicated to each part from Christ by that coagmentation and due connexion of all the Members of the Church together while each keepeth his place and performeth his own Office by the exercise of Faith and Love effectually for the good of all Even as the Body is kept in Life and Health while every inferiour Part and Joynt is receptive and active according to its proper Place and Office Note There is no Text which is so plausibly wrested to maintain Popery that is One Universal Humane Government of the whole Church on Earth Monarchical or Aristocratical by Pope Council or combined Metropolitans as one Soveraignty as this It seeming to forestalled Men to speak of the Church as compacted in one Universal Policy so governed And it is a Text which must be greatly studied against Dividers and yet vindicated from Roman Perverters I. Doubtless the Text speaketh strongly for Universal Concord and not onely for an uniting of Members in several Congregations which shall each be Independent which would be but like so many Limbs cut off from the Body but for an uniting of Congregations yea of all through the World in one compacted Body And therefore all Christians must abhor Dissection and Separation or Schism II. Yet it is evident that Paul speaketh of no one Head but Christ and of no sort of Universal Soveraign on Earth as under him And indeed it is an Office that Humane Nature here is not capable of either in Monarchy or Aristocracy It 's impossible for any Church-Soveraign-Power save Divine or Angelical at least to rule the Church by Legislation Judgment and Execution all over the Earth much of it being out of our reach as the Moon is And the Church is under contrary enemy militant Civil Governours which maketh it the more impossible And the onely Pretenders have been the great Dividers and Destroyers What then is here meant and to be done for Unity Not to feign impossible Terms such as are An Vniversal Soveraignty and Multitudes of Hamane Doubtful Vnnecessary Canons which are the most effectual causes of Discord But 1. to take up with Christs own prescribed terms of Union here laid down v. 3 4 5. If Christ have not made the Laws of Church Union he is not the maker of the Church for Unity is essential to it as to a House or Body 2. To be one in Love and to repress all Tyranny that would destroy Love and Peace 3. As in the several Assemblies they must exercise the same Faith and Hope and love and worship the same God and Saviour by the same Spirit so that these Churches must live in love to each other and avoid all Discord And if any breach be made between them in Faith or Love they must use all reasonable means to heal it which is by Writing or Messengers giving to each other an account of their Faith and Practice and when need is consulting in Synods of one or of divers Nations Not that such Synods are Governours of many Churches by a Major Vote or by Metropolitan Power save as they may exercise the Magistrates Power of the Sword by his Commission which were such fit can be given only in his own Dominions out of which Synods and Metropolitans can have no Political Governing Power But the Major Vote must be regarded for Concord which is the use of Synods yet so that it prevail not against Divine Authority and Law nor against Reason or the Churches good And therefore 1. Synods are but for Counsel and Agreement 2. And General Councils impossible and neeedless it being impossible and needless that all the World have notice of the Cases of every particular Church much less that they meet for the redress 3. And when Corruption and Tyranny as under the Arrians and Papists have got the Major Vote the minor are not bound to agree with them but to dissent As the Earth is Gods Kingdom and all Kings are his Officers in their several Kingdoms but neither any one Man or many Conjunct in one Aristocracie or Council are One Soveraign Governing Power over all the Earth but only should by Consultations seek to keep the Common Love and Peace even so all Churches and Christians on Earth are Christs Kingdom or Church Universal and all True Pastors are his Officers in their several Churches but neither one Man or many Conjunct as one Political Person or Aristocracie are one Summa Potestas over all Christians on Earth but those that are within the reach and notice of each other should when it 's needful by Synods and Consultations keep up Unity of Faith and Love and all needful Concord Had not Princes been made too capable of abuse they would not take well the Doctrine of a late Learned and Triumphant Writer who tells us that tho de facto Princes do not yet they ought to unite their Power in one Council which should be the brightest Governour of them all And so 1. all Kings must be Subjects 2. Aristocracy must rule Monarchy 3. How shall all Kings from the Antipodes or over all the Earth meet 4. Who shall call them 5. Where must they meet 6. Shall they trust their Crowns to Deligate Subjects 7. What if the most be Heathens and Mahometans and most Christians Hereticks in each others account 8. If he condescend to limit this Soveraign Diet who shall limit it and how And then the Universal Soveraign is still wanting They that dare plead for no more than Vniversal Communion should have understood that Communion as such belongs but to a Community and a meer Community is no Body Politick or Governed Society but a Confederacie of Equals as to Rule With respect to God only the World is one Governed Kingdom and with respect to Christ the Church in one Ruled Body Politick But neither of them is One as united in any Vicarious Soveraign but in their several Provinces must keep Communion in Faith Love and Peace 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind 17. Therefore I charge you as from Christ that you that are Christians live not
that this Promise is made it followeth that it is a Promise on condition of preceding Faith As Vocation giveth Faith which is the Condition of consequent Justification and Sanctification Though all be of Grace God's Wisdom maketh the Condition a means to introduce the rest 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest 11. And it shall not be doubtful to them whether the Lord or Baal be the true God as it hath been with this unstedfast People who have so long lived in Idolatry For all the Church of Believers from the least to the greatest shall know and own me to be their God and not need to be again taught it as an unknown thing Note That this speaketh not against the necessity of Humane Teaching for it is by such teaching that God is supposed to give them the knowledge of himself Nor doth it mean that it shall be needless to teach the best to know God better for to know him is the sum and perfection of Knowledge and 't is Life Eternal But the meaning is That it shall not be an unknown thing that the Lord is our God 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 12. For the greatness of my Mercy shall forgive all the sins of their unconverted state and not charge them upon them to their destruction and all the infirmities of their regenerate state Note That this Promise of Justification as well as the former of Sanctification supposeth them to be Believers in order of Nature first as the Condition 13. In that he saith A new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away 13. This term of a new Covenant implieth that the old one must then be abolished and the time is come CHAP. IX 1. THen verily the first covenant had also ordinances of divine service and a worldly sanctuary 1. The Mosaical Covenant had its proper Ordinances of Service to God and an earthly temporary Tabernacle 2. For there was a tabernacle made the first wherein was the candlestick and the table and the shew-bread which is called the sanctuary 3. And after the second vail the tabernacle which is called the holiest of all 2 3. This made Tabernacle had two parts In the first called the Sanctuary was the Candlestick c. And within the second Veil was the Holiest of all Note Some out of Philo say that the Tabernacle and the Temple after was made as an Image or Figure of the World and therefore called Worldly the outer part figuring the lower World in which was the Candlestick with six Branches and one in the midst signifying the Planets and twelve Loaves on the Table signifying the Fruits of the Earth The inmost signifying the highest Heavens But 't is presumptuous to trust our Wit too far in feigning Divine Significations And 't is groundless hence to gather that it was called a Worldly Sanctuary 4 5. Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had manna and Aaron's rod that budded and the tables of the covenant And over it the cherubims of glory shadowing the mercy-seat of which we cannot now speak particularly 4 5. In it was the Golden Censer for Incense brought when the Priest went in and the Ark overlaid with Gold in which or near it was the Pot of Manna and Aaron's Rod and in it the Table of the Commandments of the Covenant and over it the Images of Angelical Cherubims shewing God's Glory when it appeared to men which also shadowed the Covering or Mercy-Seat 6. Now when these things were thus ordained the priests went always into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people 6 7. Into the first part of this Tabernacle the Priests went to perform the ordinary Service But into the second went only the High Priest once a Year but not without the Blood of Calves and Goats which he offered for such sins of himself and the people as were expiable 8. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 8. By this the Holy Ghost signified that under that Law or Tabernacle-state the Access of Sinners to God for assured Acceptance here and Glory hereafter was not yet clearly fully and with satisfiing Assurance revealed nor by that Law as such conferred for it was reserved to the coming of the Messiah Though the Promise or Law of Grace saved men then 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 9. Which figuratively signified the time then or now present when the Gifts and Sacrifices were offered which could not suffice to perfect the Acceptance of the Offerer with God or to cleanse him from the Conscience and Guilt of Sin 10. Which stood only in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation 10. I speak not of the Laws of Nature of Godliness Charity Justice and Sobriety which are common to the Jews with us and other people but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positive Institutions of bodily Service to God proper to Moses's Law And these Laws in such Outwards as the Body performeth called Rites and Ceremonies Meats Drinks Washings which God indeed imposed on them as a material part of their Obedience but it was as suited to their Carnality and Minority till the Messiah's Reformation set up a better Law and Worship 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 11. But Christ is come a High Priest of the future Felicity promised in the Gospel even to procure us Grace and Glory officiating in a greater and more perfect Tabernacle even his Body now glorified in Heaven having done his preparatory Work on Earth which was not built as Tabernacles are on Earth 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us 12. And not as the Levitical Priests by the Blood of Goats and Calves offered for Expiation but by obedient and voluntary offering his own Blood a Sacrifice for the sins of the World he obtained his Entrance into the state of Glorious Exaltation there to intercede for us and rule us having here by his Merit and Sacrifice purchased Eternal Redemption
them which stumble at the word being disobedient whereunto also they were appointed 7 8. To you who believe as he is esteemed precious so will he be in the riches of his grace to you But to them that obey not the Gospel but are unbelieving rejecters of him he whom the builders the Jewish Rulers did refuse is made the foundation of the Church and they shall feel his Kingly Power He is that Stone on which they stumble and fall and that Rock on which the Adversaries dash themselves in pieces even they that unbelievingly reject and quarrel against the Gospel and disobey it To which destruction not to their sin the righteous God appointed them 9. But ye are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light 9. But as the Israelites were by their proper Covenant of peculiarity separated to God from the rest of the World and called a chosen Generation a royal Priesthood an holy Nation a peculiar People especially as typifying the Christian Church so are you more eminently a chosen Seed of Christ by his Spirit a dignified Kingdom of Priests who are all designed to reign with Christ and all may have access to God a Nation or sort of men sanctified by dedication to God though all the World be his you are his peculiarly and have the Covenant and Priviledges of Peculiarity having greater mercies than the rest of the World that as Priests you may stand daily before God and celebrate his praises who hath called you out of the darkness of ignorance and unbelief and wickedness into that marvellous Light by which you know him the Father of Lights 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 10. Who were under the Roman Captivity and scattered over the Earth and alienated from God by unbelief but now are made Christ's Free-men and Fellow-Citizens with the Saints and have obtained that mercy which unbelievers do reject 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul 11. But you are yet Strangers and Sojourners in the Countreys where you are scattered and indeed on Earth therefore I earnestly beseech you to abstain from that fleshly pleasure and life which are usually the fruit of wealth and prosperity in the World and are warring Enemies against the holy Inclinations Motions and Works of the Holy Spirit 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil-doers they may by your good works which they shall behold glorifie God in the day of visitation 12. And let your conversation among the Heathens be so just and decent and exemplary that they that now speak against you as if you were a sort of bad deluded contemptible men through prejudice and malicious same may by your excelling all others in good works rejoyce and give glory to God when he shall visit you with deliverance from your oppressors and shall exalt you 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supream 14. Or unto governours as unto them that are sent by him for the punishment of evil-doers and for the praise of them that do well 13 14. Be subject to every Civil Humane Ruler tho Heathen whether it be to Caesar as supream or those subordinate Rulers who are sent by him for that which is truly the Office of Magistrates to which God impowereth them which is to be punishers of evil doers and praisers or encouragers of them that do well 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men 15. Your peace and safety is not to be look't for by resisting and conquering the Powers that are over you but by due subjection and patience while you obey God to silence those ignorant foolish men who falsly reproach you as a turbulent and unruly sort of People for differing from them in Religion and obeying God before men 16. As free and not using your liberty for a cloak of maliciousness but as the servants of God 16. You are indeed Christ's Free-men delivered from true servitude to Sin and Satan but you are God's Servants and must obey him in using your Christian Liberty to his glory in your appointed way of duty and not as a covering for any evil 17. Honour all men Love the brotherhood Fear God Honour the King 17. In short Give all men their due respect Love all Christians especially Christian Societies or Churches with a special love Fear God above all with reverent obedience and under him give that eminent honour to Kings and Rulers which is their due 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward 18. Christian Servants must be subject to their Masters whether Christian or Heathen with due respect and reverence even to those that are froward and wrathful and abuse them and not only to the good and gentle Note That this binds not free Servants to continue with such Masters when they may have better but only Slaves that may not change and also voluntary Servants till their time of Service be at an end 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when you do well and suffer for it ye take it patiently this is acceptable with God 19. For this God accepteth as a rewardable act of Obedience when in conscience of God's commanding patience you indure wrongful suffering 20. Can you think it a rewardable thing as of any special worth to take it patiently when you are beaten for your faults c. Note What then shall we think of those Servants even the religious sort that can neither bear stroaks nor words when they deserve them but will repine and swell with passion if they be but reproved for their faults yea for their sins against God and will not humbly confess them 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps 21. For your very Calling of Christianity bindeth you to this obedient Patience in imitation of Christ who in his suffering for us became our Example whom we must follow 22. Who did no sin neither was guile found in his mouth 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 22 23. Who never did ill in word or deed and yet being scorned and reviled he returned not to them the like nor gave them one ill word for another nor
will give them a better And how else should we overcame the World but by believing in him that overcome it and is preparing a place for us in Heaven and hath made us the Heirs of Glory 6. This is he that came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witness because the Spirit is truth 6. This is he that as he was baptized so he instituted Baptism for the cleansing of Souls And as he was crucified to be a Sacrifice for sin so doth he by his Sacrament and Grace communicate this Sacrifice in its Benefits to us which his Crucifixion signified when both Water and Blood run out of his pierced Side He cleanseth us nor by Water and Baptism alone but as a Sacrifice by Water and Blood and at a dearer rate And the Witness by which God attesteth all this to be his Truth is the Gift of his Spirit 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one 8. And there are three that bear witness in earth the Spirit and the water and the blood and these three agree in one 7 8. For there are three in Heaven who have given us their Witness to the Gospel on Earth even the Father who hath from Heaven declared Christ to be his Son and the Word or Godhead of Christ which he shewed in his Miracles Resurrection c. And the Holy Ghost sent down for Infallibility Miracles and Renovation of the Faithful And these are so Three as yet to be One. And on Earth we have seen these three Witnesses attesting one thing by Agreement even the Spirit in the Souls of Believers in their Miracles and Holiness sealing the Truth the Water of Baptism and the washing of their Souls from Sin and Christ's Bâ—ood and Sacrifice which is our Expiation signified in the Lord's Supper even as Christ on the Cross first recommended his Spirit into his Father's Hands and then out of his pierced Side came Water and Blood Note Though much of these words Vers 7 8. be not in many ancient Copies of the Bible we have more reason to think that the Arrians left them out than that the Orthodox put them in other Texts that assert Christ's Godhead being so used But however it need not offend the Faithful there being so many other Texts which assert the Trinity 9. If we receive the witness of men the witness of God is greater for this is the witness of God which he hath testified of his Son 9. If the Witness of credible Men and Controversies among us much more must the Witness of God be believed And this mentioned is God's own Testimony of Christ 10. He that believeth on the Son of God hath the witness in himself he that believeth not God hath made him a liar because he believeth not the record that God gave of his Son 10. He that is a true Believer in Christ hath the Spirit of Christ which hath regenerated him for if any man have not his Spirit he is none of his And this Spirit of Power Wisdom and Holiness is most certainly from God and an infallible Evidence that God owneth the Gospel therefore all these have the witnessing Evidence of Christ in themselves And he that believeth not so sure a Testimony of God doth make him a Lyer as if he gave the Holy Spirit as a false Witness of Christ to deceive the World 11. And this is the record that God hath given to us eternal life and this life is in his Son 12. He that hath the Son hath life and he that hath not the Son of God hath not life 11 12. And the sum of the Gospel attested by God and his Spirit is this that God hath made a free Deed of Gift of Pardon and Salvation to the World even the Life of Grace and Glory but so as that this Life is given us in and with Christ who with all these Benefits is offered to Men on condition of believing Acceptance As a Woman in Marriage hath the Man with his Estate and as we chuse our Physician for Physick our Teacher for Learning our Ruler for Government c. He that hath Christ upon believing Acceptance as his Saviour hath Life initially and Title to Salvation And he that hath not Christ through his Unbelief and Refusal hath not Life 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God 13. These things I have written to you that are true Christians that you may know what a Treasure you have in and with Christ even Right to Eternal Life and its Beginning here and that you may go on confirmed and constant in the Faith 14. And this is the confidence that we have in him that if we ask any thing according to his wiil he heareth us 14. And through our Interest in Christ his Merits and Intercession we have sufficient ground of Confidence that by and through him our Prayers are heard and that he will give us whatever we ask which he hath promised to give and we are fit to receive 15. And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him 15. And if he thus hear your Prayers we may reckon that in his time and way he will give us whatever Particular we ask if we and our Prayers be qualified for his Promise 16. If any man see his brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say that he shall pray for it 17. All unrighteousness is sin and there is a sin not unto death 16 17. And this comfort you have in your Prayers for others as well as for your selves God will hear you for those who are qualified for the Mercy which you beg for them according to his Promise Death temporal and eternal is the Wages of sin but with great difference There are many sins of Infirmity which we hate and strive against as vain Thoughts Words Passions Coldness in Duty Imperfection in all Good and all sins that stand with true Repentance and the predominant Love of God and Holiness These the Law of Grace doth pardon through Christ and not damn any for But Pardon must be asked and shall be obtained for the faithful penitent qualified person But God hath told us that he doth not pardon the Impenitent and Unsanctified that had rather keep their sin than leave it and are unqualified for Pardon Your Prayer to God to pardon such shall not prevail while they are impenitent much less for them that are Infidels and blaspheme the Holy Ghost And God's own Children may fall
a book called the Divine appointment of the Lords Day And it needs no confutation to those that are acquainted with Church History who know that this day hath been kept holy as of Apostolical ordination and practice by the universal Church ever since the Apostles daies the hereticks themselves consenting 2. Christ owned his own day and the suffering of his banished Solitary Servant by the Communication of these extraordinary Revelations and by the extasie of Spiritual influence 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea 11. N. 1. The first sentence is out of divers Greek Copies but is before spoken is the description of Christs Eternity 2. This was written by Christs Command 12. And I turned to see the voice that spake with me And being turned I saw seven golden Candlesticks 12. To see who that voice came from which I heard 13. And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 13. One in the shape of a man who was a representation of Christ in splendid clothing like Aarons Note Whether it was the Angel that thus represented Christ or Christ himself who assumed this appearing shape immediately is uncertain 14. His head and his hairs were white like wool as white as snow and his eyes were as a flame of fire 15. And his feet like unto fine brass as if they burned in a furnace and his voice as the sound of many waters 14 15 Christs apparition signifieth his Innocency Glory by whiteness his terrible majesty by his fiery eyes and feet and his dreadful voice to affect all with Reverence and his foes with terror 16. And he had in his right hand seven stars and out of his mouth went a sharp two-edged sword and his countenance was as the sun shineth in his strength 16. And in his right hand were held seven Stars which signifie the Pastors of the seven Churches commissioned and upheld by him And a two-edged Sword from his mouth signified his Word sent forth with power to convert and save the Elect and to convince and condemn the obstinate rejecters And his countenance was glorious as the Sun in its clearest appearance 17. And when I saw him I fell at his feet as dead and he laid his right hand upon me saying unto me Fear not I am the first and the last 17. He laid on me his supporting hand of Love when his terrible Glory had cast me at his feet and bid me Not fear for his Glory is joyful to his Servants though terrible to his Enemies He is my Almighty Eternal God and my Hope 18. I am he that liveth and was dead and behold I am alive for evermore Amen and have the keys of hell and of death 18. I am Christ who was lately Incarnate on Earth and crucified for your sins and now live your King and Intercessor in glory and shall die no more And death and all separated Souls are in my power to be taken into Happiness or cast out 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter 19. Write these Revelations for posterity which contain what thou seest and the Exposition of some things that already exist and the Prophecy of many things to come 20. The mystery of the seven stars which thou sawest in my right hand and the seven golden candlesticks The seven stars are the angels of the seven churches and the seven candlesticks which thou sawest are the seven churches 20. Note It is a great Controversie what is meant by Angels here 1. Some say that the Prophetical phrase being primarily of proper Angels as the Guardians of the Churches yet as in their names intending the message to the Churches themselves so it is here spoken of and to the Churches but as denominated from their several Angels And this seemeth to me the most likely sense viz. To the whole Churches Pastors and People under the name of their Guardian Angels though blaming the Churches and not the Angels which should not seem strange to them who feign such good men as Timothy to be the Angels who were not guilty of the crimes here reproved Thus Augustine dâ— Doctr. Christ lib. 3. c. 30. citeth and seemeth to like Tyconius's Exposition who supposeth the whole Church meant under the Angels name 2 Others suppose the Presbytery of each Church collectively governing them are called the Angels 3. Others think that only the Metropolitans are meant as Heads of Presbyters and other Bishops 4. Dr. Hammond thinks there were Sub-Presbyters in Scripture times and so that it is Metropolitans that are here meant but such as were but single Pastors of Congregations like a Parish-Pastor now that hath not so much as a Curate unâ—er him save Deacons but was Metropolitan over many Diocesses of such single Bishops I am far from believing 1. That any such Metropolitans were then settled 2. Or that such Churches had but one Pastor 3. Or that the single Bishop of a Metropolis was blamed for the faults of many Diocesses of Churches 4. Or that the Bishops of the excellent Primitive Churches were so quickly degenerate and guilty of the crimes here mentioned specially if Timothy was one And this Exposition too grosly slurs Episcopacy But if they were but single Pastors of single Churches the difference is no great moment What he speaketh of the Apostles intending so great a change afterward as Diocesans have made requireth proof CHAP. II. 1. UNto the angel of the church of Ephesus write These things saith he that holdeth the seven stars in his right hand who walketh in the midst of the seven golden candlesticks 1. To the Pastors and Flock of the Church of Ephesus meant by the name of their Angels These things saith Christ before described and commandeth me to write them Note 1. I believe not that Timothy was their Bishop in the ordinary sense as a fixed Pastor of that Church alone but that he in his Itinerant course described in Scripture doing the work of an Evangelist was there sometime and is therefore by the Ancients called their Bishop as Apostles were called Bishops for planting and taking care for many Churches when as there is not the least proof that they appropriated any Diocesses or Churches to each as their proper charge which other Apostles might not use the same Authority with or were fixed to any 2. I believe it yet less probable that Timothy was the Angel here accused of leaving and falling from his first Love 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evil and thou hast tried them
such as are in the sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever 13. And as all the World which was curst for mans sin was according to each Creatures capacity redeemed from that curse by Christ to be performed in due time so I seemed to hear all that part of the World that belonged to man to magnifie Christ and God by him for the Worlds Redemption Ascribing to him all perfection Blessing Honour Glory Power c. Note Whether there be any reasonable Creatures in the sea is unknown to us The reasonable Creatures praise God and Christ understandingly the rest demonstratively and objectively Those under the earth are the Antipodes on the other â—ide of the earth 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped him that liveth for ever and ever 14 And the four Living Wights who are as the four Cherubiâ—s mentioned in Ezekiel joined with the four and twenty Elders who answer the Jews Sanhedrims that is with the Churches in the praises of God and of the Redeemer Note If these four Cherubims signified only Angels it is no wonder that they joyn with the Church in the Praises of Christ when they are of the same society with us though the higher parts CHAP. VI. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 1. When Christ opened the divine decrees in a noise like thunder I heard one of the four Living Wights or Cherubims calling me to come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer 2. Note Some take this to be Christ going forth to convert men by the Gospel Others to be Christ beginning his Judgments on the Jews Others to be the Roman power by their conquests preparing for further execution on the Jews 3. And when he had opened the second seal I heard the second beast say Come and see 3. The second Cherub called me to see when the second seal was opend 4. And there went out another horse that was red and power was given to him that sat thereon to take peace from the earth and that they should kill one another and there was given unto him a great sword 4. God proceeded further towards his dreadful executions and gave up the World and specially the Jews to divisions and unpeaceable tumults and to kill and ruin one another 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sat on him had a pair of ballances in his hand 5. God yet procâ—eded to the next judgment which was famine signified by one on a black horse with ballance to weigh food to shew its scarcity 6. And I heard a voice in the midst of the four beasts say A measure of wheat for a penny and three measures of barley for a penny and see thou hurt not the oil and the wine 6. A mans day wages for labor shall buy but bread enough for one man There shall be a scarcity of the necessary part of food specially in Judea 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to kill with sword and with hunger and with death and with the beasts of the earth 7.8 Judgment shall proceed from scarcity to death and ruins by famine wars and plagues which shall destroy a great part of the Jews at least 9. And when he had opened the fifth seal I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held 9. Note The heavenly Apparition relating to the Church on Earth useth the name of an Altar and I think justifieth the use of it now 2. The Souls of Martyrs live in Heaven and therefore so do other Saints which proveth the Immortality of Souls To be under the Altar is to be in the heavenly Communion with them that offer praise to God And to be commemorated at the Altar by the Church on Earth that prayeth for deliverance from Persecutors 3. There be not only Praises but Prayers in Heaven and that for Justice on Persecutors on Earth therefore they know that their Blood is not revenged 4. How then are miserable Persecutors like to scape when Heaven and Earth pray against them 10. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth 10. Note This was not from uncharitableness but conformity to God's Holiness Justice and Truth The Revenge desired being the Vindication of God's Holiness and Truth which he had promised 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season until their fellow-servants also and their brethren that should be killed as they were should be fulfilled 11. They were clothed in White which then signified Righteousness and Dignity in acknowledgment of their Fidelity but the Revenge must be delayed till the rest were killed especially say some by the Jews that must kill more that on that Generation might come â—ll the righteous Blood shed from Abel till the last Note God oft delayeth his Judgments but while more and greater sins prepare for heavier Plagues One Reason why we are not presently avenged and delivered from Persecutors is because more must yet suffer before they are ripe for signal Vengeance Our Souls may be under the Altar in Heaven cloathed in White before that day of Revenge 12. And I beheld when he had opened the sixth seal and lo there was a great earth-quake and the sun became black as sack-cloth of hair and the moon became as blood 13. And the stars of heaven fell unto the earth even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind 12 13. The great Calamities that were to follow on the Jews say some and on the World say others were so dismal that they were represented to me as the darkning of the Sun and the Moon looking like Blood and the Stars falling from Heaven as if Heaven and Earth were dissolving 14. And the heaven departed as a scroll when it is rolled together and every mountain and Island were moved out of their place 14. And it was represented to me as the Dissolution of Heaven and Subversion of the Earth Note Some think
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
on Earth it will rightly guide all the actions of thy heart and life but if thy judgment be blinded in this great affair it will misguide thy love thy choice and all the tenor of thy life If thy judgment then be blind which must guide thee what a miserable erroneous wretch wilt thou be and how dismal will that errour prove 24. No man can serve two masters for either he will hate the one and love the other or he will hold to the one and despise the other ye cannot serve God and mammon 24. And take heed of the self deceit of Hypocrites who flatter themselves with the hope of having a treasure both on Earth and in Heaven resolving to keep and prefer this world while they can keep it and hope that Heaven will be a reserve when they can keep the world no longer and so they will be as Religious as will stand with their fleshly wordly interest But I tell you no man can serve two such contrary Masters He will love one better than the other or obey and serve one to the neglect and injury of the other You cannot love and serve God as God and yet love and seek worldly wealth and prosperity as your most beloved trusted treasure God will not stoop to the world therefore the world must in your esteem and choice stoop to God and be used for him 25. Therefore I say to you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than rayment 25. Therefore take this as my special warning Wholly trust God for life and all the concerns of life and shew not your selfishness and worldly love by beâ—ng distrustfully anxious or sollicitous for meat and drink and cloaths If you know not which way to get them God knows which way to give them Your Lives and Bodies are his gift and in his power and did he give you these and cannot you trust him for food and cloathing 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better than they 26. You see that God feedeth the many sort of Fowls that make no store-houses or provision for time to come And God that made you better than they will not neglect you 27. But which of you by taking thought can add one cubit to his stature 27. Study your duty and use just means while you trust on God But your self-troubling distrustful care and thoughtfulness is but unprofitable self-vexation All your care cannot make you any taller of stature nor keep your bodies from decay or death 28. And why take ye thought for raiment Consider the lilies of the field how they grow they toil not neither do they spin 29. And yet I say to you that even Solomon in all his glory was not arrayed like one of these 30. Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith 28 29 30. And why do you distrustfully care for cloathing You see the Lilies of the field that neither sow nor spin have yet a more beautifull flower than Solomons most splendid Ornaments could match And doth God so cloth these and other Plants with beauty and sweetness and are you so distrustfull and weak in Faith as to fear that he will neglect you Note That Christ here neither blameth Sowing Spinning or other meet labour nor would have it done imprudently and carelesly much less doth he approve on aâ— idle slothful life on pretence of trusting God Six days must we labour and not eat the bread of idleâ—e Paul saith He that will not work when he can 〈◊〉 him not eat Idleness corrupteth Body and Soul Such Care as we must take to feed and cloath the Poor such at least we may take for our selves But 31. Take no thought therefore saying what shall we eat or what shall we drink or wherewithall shall we be cloathed 31. Therefore when you have done your duty trust God and do not with murmuring or self-troubling distrustfully say whence shall I have food and rayment 32. For after all these things do the Gentiles seek For your heavenly Father knoweth that ye have need of all these things 32. This is the practice of the Heathens who fear and complement their Idol Gods but cannot trust them for what they want but by self-trusting and self-seeking are drowned in worldly love and care But your Heavenly Father is far better acquainted with all your wants than you are and doth not disregard them 33. But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you 33. But I make this promise which you may boldly trust see that you seek first Gods Kingdom of grace and glory and that Righteousness Relative habitual and actual to which through Christ he hath promised acceptance and salvation seek these I say before all worldly prosperity and fleshly interest with your chief and predominant Esteem Choice and Endeavour and then all bodily things shall be given in as additions to the greater blessings so far as God seeth them fit for you and you for them for Godliness hath the promise of this life and of that to come 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof 34. Therefore Beg of God your daily bread in saith and in the use of honest labour but take no distrustfull troubling careful thoughts for the time to come It will be care enough to morrow to take notice of to morrows wants and to do to morrows work Every day hath its own duty and difficulty and sufferings must be expected Do not anticipate them and take to day the trouble on your self by care and fear which belongs to the time to come The burden and troubling part by such sufferings as you must expect will come time enough and a days sense of the suffering is enough for one days evil or burden Preparatory notice of death and suffering is usefull but should we foreknow all the particular sufferings that are to come on us it would but overwhelm us by an untimely suffering every day by fear and care of all that which we should suffer but by little tolerable parcels while every day hath its own proportion CHAP. VII JUdge not that ye be not judged 2. For with what judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again 1 2. Make not your selves judges of other men and their actions without a just call and be not censorious medlers nor hold severe condemners of others without proof and beyond cause For