God the Heavens and the Earth that are now are kept from being drowned being reserved to another sort of ruine even by Fire when the time is come in which God will publickly judge and destroy ungodly men Note It is strange how any Expositor can think that this Text speaketh only of the destruction of Jerusalem and the Gnosticks when 1. It is resembled to the drowning of all the World 2. And it speaketh of the Heavens and the Earth that are now which are more than Jerusalem 3. And it referreth to the promise to Noah to drown the World no more 4. And saith it is reserved to Fire 5. And that at the day of Judgment and Perdition of the ungodly and not of the Jews only 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day 8. But you must not ignorantly measure God's time by the measures of us men For one day is with the Eternal God as a thousand years and a thousand years as one day Time is soon gone with us but to Eternity it is as nothing 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance 9. The delay is not because God is slack as to the performing of his Promises as slackness signifieth some culpable omission among men But it is because he is long-suffering to us men not delighting in or willing any mens destruction as such but that all should come to Repentance Note 1. God's will as totally distinct from all effects is only his Essence and is immutable and is not denominated his Willing This or That 2. But his Will which is but the Effects of his Essential Will is manifold and doth begin and end and change And 3. His Will as it is but the Relation of his Essential Will to these Effects and an extrinsick denomination from them is also manifold and mutable And it is in these two last senses that Peter saith that God is not willing that any should perish but all come to Repentance that is God hath provided a sufficient Sacrifice for their sin in Christ he reprieveth them from deserved damnation and patiently endureth them he offereth Pardon and Salvation to all that will accept it who hear his offer he giveth all the World undeserved mercy and obligeth them to repent in hope of more and bindeth all the World to certain duties as means of their Recovery and Salvation and useth none according to the meer terms of the Law of Innocency obey perfectly or die His daily mercies lead to Repentance and Hope He commandeth his Ministers to beseech them to be reconciled and saved He bringeth Life to their own wills and giveth them abundant reasons and motives to accept it c. 1. That he doth this de facto no Christian can deny 2. Therefore he is said to will their Repentance and Salvation 1. As these Effects of his Will are called his Will 2. Or as his Will is named only as related to these Effects Thus much well considered may end this Controversie 10. But the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up 10. But as men sleep not knowing when a Thief will come in the night so shall Christ's coming surprize men unexpected in which the Heavens so far as they belong to man and partake of any of the Curse for our sins shall pass away with a great and dreadful noise like a storm and the Elements shall be dissolved with fervent heat and all this Earth and all mens works thereon shall be consumed by this fire Note It is marvellous prepossession that could make any Learned man think that all these words signifie nothing but the destruction of Jerusaâ—em 11. Seeing then that all these things shall be dissolved What manner of persons ought ye to be in all holy conversation and godliness 11. Note The true belief of the day of Christ's coming to Judgment and the dissolution of all this lower World by fire should convince all Christians that a holy conversation and godliness should be endeavoured with all possible care and diligence And those men that think they can be truly godly and holy over much do not believe seriously such a change and day 12. Looking for and hasting unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat 12. Looking for and earnestly desiring the coming of this day of God when the lower Heavens and Earth shall thus be dissolved and the Elements melt with the fervent fiery heat The joyful day of our perfect Deliverance and Salvation 13. Nevertheless we according to his promise look for new heavens and a new earth wherein dwelleth righteousness 13. But we according to his Promise look that God should by these dissolving flames refine Heaven and Earth and having consumed with them all sin and the wicked hence should make as he formed this out of the Chaos a new Heaven and a new Earth an Habitation for righteous persons where sin shall prevail no more Note 1. He that maketh this new Heaven and Earth to succeed the destruction of Jerusalem surely forgot 1. That the Heathens for near three hundred years after persecuted the Christians far more bloodily than the few poor Jews did or could and that Church History saith very little of the Jews Persecution in comparison of the Heathens or of any Martyrs that died by them And sure if it was the time of the Ten Heathen Persecutions that was the new Heaven and Earth it 's strange 2. And if it were at three hundred years after Christ that the new Heavens and Earth come it seems far short of this here promised What was in the days of Constantine Martian and Theodosius they in Peter's days must never see But the day of Christ they were all to see 14. Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blameless 14. Note 1. It is not before death that Peter would have them look for this change whatever it was He lived not himself to see Jerusalem destroyed and he and Paul died by the Heathen Power though the Jews accused them and the Jews were more hated than they 2. Whether the new Heaven and Earth be as many of the old Fathers thought a restituâ—ion of all things to the state they were in before the fall for which the whole Creation groaneth and travelleth in pain to be delivered and that either for a thousand years or for perpetuity and who shall dwell in the new Earth and whether Heaven
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
neither sorrow nor crying neither shall there be any more pain for the former things are passed away 4. If they be in the right who expound this of a Thousand Years freedom from Persecutions and all Sorrows on Earth in a New Jerusalem I am sure it will be a more joyful time when it shall be performed in the propersense of the words after the general resurrection And I see no probability that the promise of no more death and the rest that follow should be meant of any earthly state before that time The new Jerusalem and the new Heaven and Earth must be at once expected and that is when all these things are dissolved by fire at the judgment of the great day O desirable blessed day 5. And he that sat upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithful 5. It is true that at Constantines delivering the Church there was as it were a New World And I am in hope yet that there may be such a Reformation and advancement of Piety and Unity before the last day as may be called a New World in a fuller sense But not up to this description of the New Jerusalem 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is a athirst of the fountain of the water of life freely 6. Say some I am he that hath thus delivered the Church from Idolaters and persecutors and now all that will shall have the blessed priviledges of the Church Rather I have prepared the Church for the state of Blessedness and I that an the principal efficient and ultimate end of all will give life everlasting in the new Jerusalem to every believing thirsty Soul 7. He that overcometh shall inherit all things and I will be his God and he shall be my son 7. He that overcometh Temptation to the end shall as my son inherit full felicity in me who will be his God 8. But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death 8. But those that being cowardly forsake me for fear of suffering and trust not me and those that live in filthiness and cruelty and unrighteousness and Idolatry and all false deceivers shall be damned 9. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shew thee the bride the lambs wife 9. By the Bride is meant the new Jerusalem that is say some the delivered Church in Constantines time and after 2. Say others the reformed Church at the Fall of Popery 3. Say others a prosperous time before the thousand years 4. Say others the Jews conversion in great splendor at Jerusalem 5. Say others Christs visible reign with the martyrs and others raised from death a thousand years before the rest 6. Rather the new Heaven and Earth after the last judgment when the flaming sword and partition wall shall be taken down and God dwell with man 10. And he carried me away in the spirit to a great and high mountain and shewed me the great City the Holy Jerusalem descending out of Heaven from God 10. Say some the Church as here advanced to purity and liberty by the heavenly power Rather the Souls that were with Christ coming with him to meet those that shall be then alive and changed advanced to that perfection in which they shall for ever be glorified with the Lord. Though some glympse of this may be in happy reformation concord and deliverance here before 11. Having the glory of God and her light was like unto a stone most precious even like a jasper stone clear as crystall 11. It s Glory and strength was represented to me as made of Jasper clear as Crystall Gods own Glory shineing out 12. And had a wall great and high and had twelve gates and at the gates twelve angels and names written thereon which are the names of the twelve tribes of the children of Israel 12. John being a Jew and the Jews the first Christians who had commonly an expectation of Christs more special relation to them than to others and they being the first specimen of the Catholick Church the Revelation of the new Jerusalem and perhaps also of some antecedent happy state is represented as shaped to the Jews expectations and as typified by the old Jerusalem And its wall is its strength and safety and separation from others Its gates are for entrance and the guardian Angels numbered according to the twelve tribes as were the Apostles who yet founded all the Churches 13. On the east three gates on the north three gates on the south three gates and on the west three gates 13. Note Not that this must be thought the shape of it but that its glory was represented by such a shape 14. And the wall of the city had twelve foundations and in them the names of the twelve apostles of the Lamb. 14. As the Church on earth is founded by the doctrine and witness of the twelve Apostles so is the new Jerusalem described as related to them it being but the Church militant perfected and made triumphant 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof 16. And the city lieth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equall 15 16. By this representation like that in Ezekiel the firmness and perfection and greatness of the new Jerusalem was signified 17. And he measured the wall thereof an hundred and forty and four cubits according to the measure of a man that is of the angel 17. The Angel appearing as a man his measure is taken as a common humane measure 18. And the building of the wall of it was of jasper and the city was pure gold like unto clear glass 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was jasper the second saphire the third a chalcedony the fourth an emerald 20. The fifth sardonix the sixth sardius the seventh chrysolite the eighth beryl the ninth a topaz the tenth a chrysophrasus the eleventh a jacinth the twelfth an amethyst 18 19 20. That the new Jerusalem is represented by these precious stones as firm precious lucid and glorious and by the number of twelve as suited to the twelve Apostles and so in them to the twelve Tribes of Israel as typical of the new Jerusalem is all that I understand of this what each precious stone distinctly signifieth you may read in them that know or
take on them to know more 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glass 21. If there shall be any state on this side eternity which answereth this glorious representation how much more will the perfected glorious triumphant Church answer it 22. And I saw no temple therein for the Lord God Almighty and the Lamb are the temple of it 22. Some expound this of liberty to serve to God in every place as well as in Temples who yet would destroy them as conventiclers that do so But the Text seemeth to mean that this new Jerusalem is the perfect state which is above our instituted lower means God will be our All. 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 23. Prophetical Hyperbolies and Allegories may put as high terms as these for a state of meer reformation and Church prosperity But seeing that it must be a force and not an exposition which so restraineth it without proof we must believe that it hath a higher accomplishment 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth do bring their glory and honour into it 24. And those that shall be converted out of all nations of the Gentiles shall as well as Abraham and the Christian Jews lay up and find a treasure with Christ in the new Jerusalem Note They that expound this of the Thousand years Reign of raised Martyrs at Jerusalem and they that expound it of a peculiar Jewish Church there after the Jews Conversion say that the Nations round about shall not have the same Confirmation and Glory as the New Jerusalem but be liable to Tryals still Dr. Ham. who expounds it of the Churches prosperity after Constantine's Success giveth these Reasons 1. Because the New Jerusalem descendeth from Heaven Ans 1. So it may to Judgment and yet return to Heaven 2. Or rather the New Heaven and Earth shall be open as one An immortal Glory in the New Earth after the Resurrection may be the New Jerusalem 2 He argueth from Gal. 4.26 as if the Jerusalem above were only the Church Militant But that we deny 25. And the gates of it shall not be shut at all by day for there shall be no night there 26. And they shall bring the glory and honour of the nations into it 25 26. There shall be no danger of the entrance of Enemies or Traytors But all worldly glory and blessings by Saints referred to this end shall there be found in the transcendent perfect state 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambs book of life 27. Sure this proveth that it is somewhat better than the thousand years after Constantine that is here meant For alas how much abomination and deceit entred in that time what hatred false accusations worldliness pride cruelty and contention 2. Note None but Saints cleansed from gross sin will be found written in the Lambs Book of Life It is a vile slander on the Orthodox Doctrine of Election that we say the Elect may be saved how wickedly soever they live when we say that it is one Decree of God that electeth men to be holy obedient persevere and be saved CHAP. XXII 1. ANd he shewed me a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. 1. By this some understand Baptism that bindeth all to Purity Some the Gospel not muddied by Usurpers corrupt Canons And some the Spirit in greater measure And some the heavenly influence for illumination and life for ever All these in their seasons may be expected 2. In the midst of the street of it and of either side of the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and the leaves of the tree were for the healing of the nations 2. As in the prosperous Church militant everlasting life is open and given to all accepters by the Doctrine of the Apostles and continually represented and conferred in the Sacraments and by the Word the Spirit of Christ accompanying his Ordinances the Preaching of the Word is for the healing of the unbelievers and unconverted So in the New Jerusalem where the end of all his is attained the Glory is represented by the means that are past that brought them thither by which men were sanctified and the Nations healed the means being eminently though not formally in the attained end But the better the Church is on Earth the more it thus resembleth the New Jerusalem 3. And there shall be no more curse but the throne of God and of the Lamb shall be in it and his servants shall serve him 4. And they shall see his face and his name shall be in their foreheads 3 4. Thus it appeareth that the New Jerusalem is a state of Immortality by the Tree of Life and freedom from the Curse or all punishment for sin and the very Throne of God and Christ shall be visibly in it and they see God's face And though somewhat tending to all this be in the Church militant this seemeth a description of the Church triumphant 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever 5. There shall be no want of knowledge nor need of Ministers Teaching Scripture or such means For God will be to them above and instead of these and they shall reign for ever And what more can be hoped for by man Why should forced Expositions darken this 6. And he said unto me These sayings are faithful and true And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done 6. As Christ Matth. 24. told them of such devastations as that generation should see and yet adjoyneth the signs of the end of the World just so doth he by this Revelation shew John the Fall of Pagan Babylon and the Churches deliverance and yet shortly annex a thousand years after and then the end of the World All was to be shortly but not shortly equally with the first parts But it is not to be said that he almost past by the things that were shortly to be done and said almost all of the Papal Rome The certainty of the Revelation is the hope and joy of firm Believers 7. Behold I come quickly blessed is he that keepeth the sayings of the prophecy of this book 7. Think not that I delay my coming as slack of performing my Promise Some of this will be quickly done
of Blasphemy 4. He is adored 5. He only healeth the wounded head 6. He is contemporary with the ten Kings with crowned horns 7. He is contemporary with Babylon which is Papal Rome 8. All the Texts agree to Papal Rome 9. He is Antichrist who is to sit in the Temple of God 10. That which hindred was to be removed before his Revelation which was the Empire as Pagan II. And they say it cannot be the Pagan Empire 1. Because that was risen long before 2. Because it was not that Power which was the sixth head but the seventh and eight and ascended out of the bottomless pit with whom the ten Kings were to receive Kingdoms 3. Because the Pagan Empire was not contemporary with Babylon 4. This Beast was to continue 1260 years whereas the Pagan Empire continued but 360. 5. It had not the ten crowned horns 6. The Roman Pagan Empire was lawfully obeyed being of God but so is not the Beast 7. The things said Chap. 19. agree not with it And here the sixth doubt is coincident what is the Whore For if it be only Papal Rome then say they the Pope is the Beast And this they prove 1. Because it is a mystery which Heathen Idolatry was not 2. Antichrist sits in the Temple of God 3. Because it is that Rome that must be for ever desolate and a place for Devils and Serpents c. 4. The fall of Babylon was to be after the faithful were come out of it 5. Pagan Rome sold not Souls nor made the Nations drunk with the Cup of her Fornication 6. She was not married to Christ and therefore could be no adultress 7. She had no false Prophet as here described to seduce and work Miracles but did all by force c. II. But because it is an advantage to the Reader to know the Judgment of men in the Connexion of the parts and Mr. Brightman seemeth to have done his Work with as Pious a Zeal and as great Learning and deep study as any man I shall sum up his opinion about this matter Having on Daniel strongly proved after Calvin that the passages commonly expounded of Antiochus are mistaken he saith that it is the Romans Power that they mean who were above all called Gods that is all Princes and that the Abomination not making but made Desolate was the utterly casting out the old Jewish Temple-Worship which was good till abrogate and Abominable afterward That this was done by the destruction of the Temple but perfected in Julians time by Gods overthrowing it when he attempted to re-edifie it And on Rev. 13. And forward he saith 1. That Antichrist the Pope is both the first and second Beast and Latinos his name c. 2. That the first 1000 years began with Constantine who was the Man-child and bound the Dragon 3. The binding him is that he shall no more set up Heathenism 4. But Antichrist began at the same time and reigned alâ— the while that the Dragon was bound even from Constantine And the Church was in the Wildernesâ— 5. The first Resurrection began 1300 when Marsil Patavinus Wickliff and others began Reformation But I am perswaded that those after called Albigenses and before Bagandoe were before Constantine Reynerius confesseth that they called themselves Apostolicks and said they were from Silvesters that is Constantines time Why then is Wickliff who hath many errors set above them 6. The rest of the Dead in Popery rose not by Reformation 7. The second death is Hell fire 8. A second 1000 years of Church Reformation and Prosperity began then at 1300 when the Dragon was let loose Antichrist began at his binding and the happy 1000 years Reformation at his loosing 9. His loosing set up the Turk Gog and Magog Scythians to a War against the Saints 10. The Camp of the Saints was Europe 11. The Holy City was the Converted Jews and the place of the War in Judea where the Turks shall wonderfully be utterly destroyed by Michael the Angel of the Jews 12. The Beast that deceived the Turk is the Turk himself 13. The Beast and false Prophet in Hell with him is Antichrist who falls a little before him 14. The Judgment and second Resurrection Chap. 20.11 are the full restoring of the Jews 15. The Dead small and great judged are the Jews that till now rejected Christ 16. The Sea and Earth giving up their Dead are all Countrys sending home the Jews converted 17. Death and Hell cast into the Lake are Turks and Papist that shall detain the Jews no longer 18. The Thrones and Reign of those dead is the destruction of their Enemies on Earth 19. Only elect Jews shall be in that Church 20. What the first Heaven and Earth is that shall be done away he doth not know but thinks it is the old Jewish way of Worship which shall cease as their conversion 21. No more Sea is no more false Doctrine 22. No more Death is no more sharp punishment and that the sting of death shall be taken out 23. And the new Glorious Jerusalem described in the 21. and 22. Chapters in this City or Church of the Converted Jews at Jerusalem the rest being restored with them Why I incline to Learned Mr. Calverts opnion that the conversion of the Jews is long ago past the obstinate Jews being mostly destroyed by Titus and Adrian and the Christian Jews being very numerous quickly and all that stayed in Judea as much made the Kingdom of Christ by Profession in the days of Cyril Juvenal and after when their Country was replenished with Bishops Churches and Monasteries and many abroad since then Converted as Lira Tremellius and others were as other Christian Kingdoms were where some still are Infidels I have shewed on Rom. 11. But the most wonderful part of the expected Miracle is that all these Thousands if not Millions of Jews that live scattered through the World and now are the most vile and Barbarous ignorant and worldly Persons living among Turks and Papists where they hear not the Gospel should all without Preaching or Teaching be not only Converted at once but made such Wise and excellent Christians as are fitter to constitute a Glorious Church than we that have bin taught so long If God have promised that not only a Nation but a New Jerusalem should be thus born or come down from Heaven in a day it must be believed But doubtless it will be a Miracle incomparably excelling all that Christ and his Apostles did yea Millions of Miracles at once And therefore we may expect such proof as faith needeth in so strange a case And as God is no respecter of Persons so the Jews never proved since Abrahams days under the Law under Judges or Kings or since so wise or excellent a People as may prognosticate such Advancement And God useth to work by means Christ and his Apostles converted none without the Word And Paul saith how shall they believe on him of whom they have not
house 18. Neither let him which is in the field return back to take his clothes 15.16.17.18 When ye see the desolating Heathen Army come to use their force and violence against the Sacred Place of the Jews answering that which Daniel saith of others then stay not but be gon and be glad if by Flight you can save your Lives but stay not to save your Goods or Cloathes 19. And wo unto them that are with child and to them that give suck in those days 19. And they that are made slow by impediments of children c. are like to lose their Lives 20. But pray ye that your flight be not in the winter neither on the sabbath day 20. It will increase the calamity of your Flight if it should fall out in the Winter when the Weather will delay you or on a Sabbath day when the Jews scruple Journeying or a Sabbath Year when the Land Untilled beareth not Fruit. 21. For there shall be great tribulation such as was not since the beginning of the world to this time no nor ever shall be 22. And except those days should be shortned there should no flesh be saved but for the Elects sake those days shall be shortned 21.22 N. This was most dreadfully fulfilled as Josephus who was then among them hath fully written 1100000 Killed and 97000 Captives 22. If these Slaughters by the Romans should continue long no Jews would be left alive But God will so far preserve the Believers that their Armies shall stay but a little while 23. Then if any man shall say to you Lo here is Christ or there believe it not 24. For there shall arise false Christs and false prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very elect 25. Behold I have told you before 23.24.25 In this Desolation it will add to their misery that False Christs and Prophets shall rise and promise to deliver them and lead them further into snares And they shall do such Signes and Wonders as if God did not preserve them would deceive the very chosâ—â— of God the true Believers But whatever same you hear of such believe it not I have fore-warned you 26. Wherefore if they shall say unto you Behold he is in the desert go not forth Behold he is in the secret chambers believe it not 26. Go not after any such Deceiver where ever they say he is though he promise deliverance 27. For as the lightning cometh out of the east and shineth even unto the west so shall the coming of the Son of man be 27. For as you must look for no other Saviour so my coming will not be such an appearance in Flesh but by Heavenly Light shining forth from the East unto the Westerne Parts of the World by my Word and Spirit turning men from Darkness to Light in preparation to my coming to Judgment in which I will suddenly appear from Heaven in Glory to all the World as Lightning doth in a moment in the Skies Note Some Expositors rather think it speaketh of his sudden Destroying Jerusalem 28. For wheresoever the carcase is there will the eagles be gathered together 28. And as for these forlorne Jews whose deserved Destruction is decreed of God they are as a carcase to the Eagles the Roman Messengers of Gods Wrath will find them out Note Others expound it where the Gospel is Preached thither will the People flock 29. Immediately after the tribulation of those days shall the sun be darkned and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken 29 N. Some Expound this Metaphorically of the overthrow of all the Jewish State Power Policie Others of the Roman Wars and concussions Others properly of dreadful Prodigies that shall appear before Christs coming to Judgment Joel 2.31 and 3.15 30. And then shall appear the sign of the Son of man in heaven and then shall all the tribes of the earth mourn and they shall see the Son of man coming in the clouds of heaven with power and great glory 30. As some Then the Jews shall be convinced that their destruction was Christs Revenge for his Death and Rejection and all the Tribes of their Land shall Mourn as if they had seen Christ coming himself against them in the clouds with Power and Glory As others The sign of the Cross shall appear to Constantine in the Skie and all the Heathen Nations shall Mourn and be cast down and they shall see Christ setting up his Kingdom by imperial Armes with Power and Glory As others Then shall Christ suddenly appear from Heaven to Judge the World and come in the clouds with Power and Glory to the grief and terrour of all the Wicked Supposing that Christ passed from the Destruction of Jerusalem to speak of his last coming 31. And he shall send his angels with a â—reat sound of a trumpet and they shall gaâ—her together his elect from the four winds from one end of heaven to the other 31. As some He shall gather the Believers in all Judâ—a whom he saveth from this Destruction As others He shall send forth his Apostles with the Gospel as a Trumpet to call his chosen out of the World into his Church As others By Constantine and Christian Powers he shall through all the Empire set Christians in Honour and Power over the Heathens As others Literally He shall at his appearing and Judgment send his Angels and gather all his Elect to himself 32. Now learn a parable of the fig-tree When her branch is yet tender and putteth forth leaves ye know that summer is nigh 33. So likewise ye when ye shall see all these things know that it is near even at the doors 32.33 By the similitude of the Fig-tree I tell you that there must be time for these Changes but when ye see the beginning of these Signes Know that the accomplishment is not far off 34. Verily I say unto you This generation shall not pass till all these things be fulfilled 35. Heaven and earth shall pass away but my words shall not pass away 34.35 As some Some yet alive shall see all fulfilled that I have hitherto spoken that is Onely of the Destruction of Jerusalem As others That part that I have spoken of the Destruction of Jerusalem some alive shall see for it was but 38 years after As others some yet alive shall see the beginning of the performance of all that I have said and the rest will follow and a Thousand years with the Lord is but as one Day When Heaven and Earth passeth away you shall see that my Word is all Fulfilled They shall see the Catholick Church 36. But of that day and hour knoweth no man no not the angels of heaven but my Father onely 36. The day and hour of the Jews Destruction say some Of the End of the World say others none knows but God
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
flames of Fire and Blackness and Darkness and Tempest signifying the distance of unreconciled Man from God where they heard the sound of a Trumpet and a terrible Voice of words which fear made them desire that they might hear no more 20 21. For they could not endure that which was commanded and if so much as a beast touch the mountain it shall be stoned or thrust thorow with a dart 2. And so terrible was the sight that Moses said I exceedingly fear and quake 20 21. This signified how little they could bear the things commanded And the distance and dreadfulness was such that a Beast must dye if it touched the Mountain And Moses himself as we may gather by Consequence and Tradition did fear and quake 22. But ye are come unto mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of angels 23. To the general assembly and church of the first-born which are written in heaven and to God the judge of all and to the spirits of just men made perfect 24. And to Jesus the Mediator of the new covenant and to the blood of sprinkling that speaketh better things than that of Abel 22 23 24. But the state of Relation to which ye are brought as Christians is more spiritual and sublime You are come in Faith Relation Hope and Initial Participation to that state of holy Worship which Mount Zion typified and to that blessed Church which is gathering on Earth and consummate in Heaven which Jerusalem typified and may well be called the Heavenly Jerusalem the blessed City of immortal ones dwelling with the living God And to Myriads or numberless multitudes of Angels inhabiting those vast and glorious Regions where you shall see that the number of the glorified Spirits were not few And to that advanced state of the Church in its triumphant joyful Communion which answereth a General Assembly of the Princes of the Tribes of Israel who had the honour of Primogeniture even those who are the enrolled Citizens of Heaven here they have Right and there Possession And more than all this you are come as adopted Sons to God the Judge of all and to the Spirits of the consummate or perfected just Men with whom as we are here united by one Spirit and Love into one Body so there we shall live in the perfection of this Love and Union and Communion And to our Glorified Saviour the Mediator of the New Covenant by whom it was purchased made sealed and executed and who according to the Tenor of it mediateth for us with God and from God to us And as the way hereto to the real Purification by his Sprinkled Blood which the Blood of the Passover and Sacrifices typified and which cryeth not against us as Abel's Blood did for Revenge but saveth us by satisfying Vindictive Justice This is the Society and State of the Faithful 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven 25. Therefore your Motives both of Fear and Hope being so exceeding great with your greatest care see that nâ— Temptation draw you to refuse him that is the great Teacher and Author of Salvation for if they scaped not who rejected Moses and the Law delivered by him who was but a man like us on Earth certainly we shall not scape if we turn away from God who sent his Son from Heaven and thence also speaketh to us by his Spirit 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven 27. And this word Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain 26 27. Whose Voice shook the Earth when he delivered the Law But now he hath promised once more to shake even Heaven as well as Earth Which signifieth that he will remove the things so shaken as made to be transitory in their use that the things whose designment use and nature are perpetual may remain without them that is that the Law of Moses shall be removed to make way for Grace and the corrupted form of Heaven and Earth to make way for Glory even the new Heaven and Earth that must follow 28. Wherefore we receiving a kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear 29. For our God is a consuming fire 28 29. Seeing therefore that the Gospel is the Doctrine and Gift of an unmoveable Kingdom of Christ in Glory which we receive in Right when we are true Believers and in possession at the last and so we have the strongest motives to Holiness and Perseverance let us serve God with the greater diligence and reverence that we may be meet for his Acceptance and with a Godly fear of falling off and of his Displeasure if we should prove Hypocrites or Apostates For the Gospel is not only a word of Promises but hath its Threatnings and Terrors as well as the Law against all refusing Unbelievers Hypocrites and Apostates to whom even our God so rich in Grace will yet prove a Consuming Fire CHAP. XIII 1. LEt brotherly love continue 2. Be not forgetful to entertain strangers for thereby some have entertained angels unawares 1 2. And as to to your particular Duties I subjoyn these brief Precepts of Christian Morality 1. Be sure to keep up that Special Love which Christians owe to one another notwithstanding tolerable Infirmities and Differences above the common Love which they owe to all men and avoid all that would destroy this Love 2. Shew this among other means by your Hospitality entertaining Travellers that need Entertainment For so Abraham Lot and others have entertained Angels thinking that they were men And Christ at Judgment will say I was a stranger and ye took me in Note That in those Countries Inns were not so ready as with us and Christians were most poor men not able to bear their own Charges in their Travel 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body 3. Seeing all the Members of Christ's Body must suffer if one suffer think of those that are Prisoners especially for Christ or Righteousness with such Compassion as if their Case were your own and so in all other Cases of Adversity remembring also that you are yet in a Body liable to as great Affliction 4. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge 4. Account and use Marriage as God's Institution honourably and keep the Marriage-bed undefiled But Fornicators and Adulterers God hateth and will judge 5. Let your conversation be without covetousness and be content with such things as
ye have For he hath said I will never leave thee nor forsake thee 5. Let your hearts be kept free from the love of Money and the sinful desires cares and fears and troubles which thence arise and be content with God's Allowance be it less or more for his Promise to Joshua is applicable to all the Faithful I will never fail thee nor forsake thee 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me 6. And as to our Dangers or Sufferings from men on the same account we may say as David did having the same Relation to God and the same Promises The Lord is my helper I will not fear man c. further my sin giveth me cause to fear that God may use them as the chastising Instruments of his Displeasure 7. Remember them which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation 8. Jesus Christ the same yesterday and to day and for ever 7 8. Remember your Bishops or Guides both the Dead and Living who have spoken to you the Word of God Remember what Doctrine they taught you and how faithfully they preached and owned it in suffering and consider what was the main end of all their Doctrine and Life even Jesus Christ who is and will be still the same and no new Gospel or Doctrine which Corrupters do cry up 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein 9. Be not carried about as Children in a strong Wind Ephes 4.14 with various Doctrines or such as are new and strange to the Church of God for Christ and his Gospel being but one and the same still your duty and interest lyeth in establishing your hearts in the Doctrine and Covenant of Grace through Christ which is your Strength and the Bread of Life and not to Judaize and turn back to the shadowy abolished Ceremonies in Sacrifices and difference of Meats which did not truly purifie save and profit those that used them 10. We have an altar whereof they have no right to eat which serve the tabernacle 10. We are not without a more holy and profitable Sacrifice and sacred Food than theirs even Christ who is The Lamb of God that taketh away the sins of the World whose saving Sacrifice we feed on by Faith and commemorate in our Communion whose broken Body and his shed Blood they did not partake of who offered Beasts in Sacrifice in the Service of the Tabernacle as we now do but were employed about the shadows of it And those that stick still in these abrogated Rites have no Right to our Altar 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the Gate 11 12. For as the Beasts slain for Atonement whose Blood was brought into the Sanctuary was not to be eaten by the Priest but burnt without the Bounds of the Camp of Israel So Christ when he was to be offered to sanctifie the People with his Blood went without the Gates of Jerusalem to suffer signifying that as they rejected him as unworthy to live with them so he departed from them and their Political and Legal State 13. Let us go forth therefore unto him without the camp bearing his reproach 14. For here have we no continuing city but we seek one to come 13 14. So let us go out to him from the Jewish State and Ceremonial Law and also from the Heathen World and submit to the Reproach of the Cross which must be expected We must forsake both the Jewish Policy and the World or else we cannot follow Christ for the Christian Church is not fixed as the Jewish was to Jerusalem to one City nor have we any fixed state on Earth in which we may glory as our Home or abiding place but by faith in God's Promises through Christ we hope and seek for one to come even the new and heavenly Jerusalem 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 15. Therefore instead of Jewish Sacrifices let us by Christ our great interceding High Priest offer daily to God the Sacrifice of Praise from a believing thankful heart and give thanks to him for Christ and all his Gifts and this hearty sincere Fruit of our Lips will be more acceptable than the Fruits of the Earth or any bloody Sacrifice of Beasts 16. But to do good and to communicate forget not for with such sacrifices God is well pleased 16. But there is another sort of Sacrifice very pleasing to God also which you must not forget even Beneficence and Bounty doing all the good you can and communicating to the relief of those that need Note The name of Sacrifice and Altar as well as Priests used as here by allusion or similitude to those of old may lawfully be used as here they are and were by the primitive Christians even as the Lord's Day was called the Christian Sabbath It is no dishonour to Christ to say that we may offer Sacrifices acceptable unto God so it be but in subordination to his Sacrifice as our Gospel-worthiness is but subordinate to his Meritorious Righteousness 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you 17. God that hath made the Bishops or Pastors to be your guiding Rulers in Church-Affairs obligeth you to obey them and to submit your selves to their Government and not to live as unruly or in confusion for the charge of watching for your Souls is committed to them so far as belongeth to their Office by teaching publickly and privately and personally watching over the State and Conversation of every single Person to their power and instructing exhorting reproving comforting entrusted with the Administration of the Seals of God's Covenant and with your publick Church-Communion by judging of men's capacity and receiving or excluding binding or loosing by the power of the Keys And of all this they must give account to God which as it will be terrible to them if they be unfaithful so it will be to you if their faithfulness be without success which else will be to the joy of them and you And they have not any constraining power of the Sword and can govern and profit you only as voluntary by your own consent and therefore as you love your comfort and regard them and their Labours and Comfort obey them by obeying God's Word which they
Spirits of God sent forth into all the earth 6. Upon this glad tidings I lookt and saw Christ in the likeness of a Lamb wounded and bloody as he was sacrificed which signified that it was by the Merit of Redemption that he had his power over all And he seemed to have seven Horns and Eyes for the exercise of Government by Judgment and Victory over his Enemies and Illumination of his Church and the full notice of all that concerneth his Government which is done by the Spiritual Powers or Angels and Ministers whom he sendeth forth from God into all the Earth Or as others by the manifold Gifts of the Holy Ghost which is his Agent or Advocate on Earth 7. And he came and took the book out of the right hand of him that sate upon the throne 7. He that alone was worthy received Power from God both to open the Mysteries and execute them 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 8. Note Who were the four Living Wights here ill translated Beasts when one was a Man was before enquired but its hard to know only they seem to signifie some Greater than the Elders Some Papists think they were the four first Patriarcks and the Elders the Councils It s more probable than so that they were all the sorts of Ministers that were entrusted with the first gathering of Churches and sealing the Gospel by Miracles as distinct from the fixed Church-Bishops called Elders That is that they were Apostles Prophets Evangelists and Miracle-workers as such But all is doubtfull 2. That both the Living Wights and the Elders were men on earth is plain by their work here described They are Priests that in the sacred Assembly do by office Speak for and Lead the Church in offering up the Common Praises to God and also the Prayers of the Congregation That there be any Angels that resemble this office in Heaven we cannot conclude from so obscure a Text. Hence we see 1. That Church Guides are the Worshippers of Jesus 2. Though we cannot hence prove that Gods praises must be used with harps and Musicall Instruments they that use such have a fairer pretence hence to prove them lawful as doing Gods will on earth as John saw it resembled in Heaven than any can shew to prove it unlawful 3. Ministers in offering up the Churches praise and prayers are submediators under Christ 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10. And hast made us unto our God Kings and Priests and we shall reign on the earth 9.10 Note 1. Christ is to be praised in the Church with a new song or Praises suited to his works of Redemption and his Glory and not only with the Jewish Psalms and Worship though those Psalms also may be used 2. Though the Collective phrase of gathering out of every nation c. makes some think that it is an assembly of Glorified Saints in the heavenly Jerusalem called the General Assembly of the first born and the Spirits of the perfected just that is here primarily meant it seems more probable that it is the Church on earth alone And that it is the first ages by Faith and the following also by some experience of the Churches deliverance by Constantine that mention reigning on the earth The Saints departed indeed shall judge the World To be Kings and Priests to God is to be endowed with Power and Honour and Holyness and employed accordingly in Gods administrations and Holy Worship 11. And I beheld and I heard the voice of many angels round about the throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 11. As I looked I seemed to hear innumerable Angels joyning with the Living Wights and Elders in the Praises of Christ for mans Redemption Note That this signifies the multitude of believers or of Ministers through all the World is not to be proved But that it is meant properly of Angels is most probable And it is to be noted that when the Living Wights are but four and the Elders but twenty four the Angels that praise Christ are millions and numberless So Heb. 12.24 Whence note that its ignorance that calls God more severe then merciful because it s but a few of this World that are sanctified and glorified when as the vast and glorious Regions above seem to Reason and by scripture to have so many millions of Angels that its like the damned are very few to them The greatest Kingdom is not near so great and glorious in comparison of one Jail and one Gallows as the Heavenly Regions are in comparison of this spot called Earth or the place of execution called Hell 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 12. These Angels joined with the Churches in the Praises of Christ ascribing to him in their Praise all Power and Glory c. as deserved by his Redemption of the World by his death Note Those Angels that joyn with us in Christs praises and are present in our assemblies and Guardians of us and them and pitch their tents about us and bear us up in their hands and rejoice in our Conversion and are ministring Spirits for our good are not so ignorant of us and our concerns and our prayers as some imagine We have many ignorant men that think they know more of our case here below than the Angels do when they scarce know so much as may keep them from being seducers and deviders of the Church They are sure but ill Guardians who know as little of our affairs as these men think Christ saith that the least Christians have their Angels who behold the face of God And why are they called their Angels and what do they for them with God if they know not our condition and concerns And though this will not warrant Praying to them which themselves in this book seem to disown yet we ought not to think that mistake of those ancient fathers and Churches to be greater than it was who thought that as Pastors on earth offer up the Congregations prayers and praises to God so there is an answerable office of Angels to offer them as from them to Christ who offereth them to God the Father And who thought as a man might pray a Minister to pray for him so he might do an Angel though it be an errour one is no more Idolatry than the other 13. And every creature which is in heaven and on the earth and under the earth and
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
A PARAPHRASE ON THE New Testament With NOTES DOCTRINAL and PRACTICAL By PLAINNESS and BREVITY fitted to the Use of Religious FAMILIES in their daily Reading of the Scriptures and of the younger and poorer sort of Scholars and Ministers who want fuller helps With an Advertisement of Difficulties in the REVELATIONS By RICHARD BAXTER 1. Tim. 3.16 Great is the mystery of Godliness God was manifested in the flesh Justified in the Spirit Seen of Angels Preached to the Gentiles Believed on in the World Recieved up into Glory 1. Joh. 4.16 God is Love and he that dwelleth in Love dwelleth in God And God in him Joh. 1.4 In him was Life and the Life was the Light of Men. Joh. 20.17 Go to my Brethren and say to them I ascend unto my Father and your Father and unto my God and your God 2. Pet. 3.11 Seeing that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godliness Looking for and hasting unto the coming of the day of God 13. We according to his promise look for new heavens and a new earth wherein dwelleth righteousness Luk. 23.43 To day shall thou be with me in Paradise Josh 24.15 Choose you this day whom you will serve But as for me and my house we will serve the Lord. LONDON Printed for B. Simmons at the Three Cocks and Tho. Simmons at the Princes Arms in Ludgate-street M DC LXXXV An Account of the Reason and Use of this Paraphrase READER THis Paraphrase written for my own use being published for yours in order to that end I owe you this account of it A Friend long urging me to write a Paraphrase on the Epistle to the Romans as being hard to 〈◊〉 understood when I had done that I found so much profit by that Attempt that it drew me to go on till I had finished what I offer you It was like almost all my other publick works done by the unexpected conduct of Gods urgent Providence not only without but contrary to my former purposes God hath blest his Church with many Mens excellent Commentaries on the Scriptures and I never thought my self fit to do it better than they have done But that is best for some persons and uses which is not best to others I long wish'd that some abler Man would furnish vulgar Families with such a brief exposition as might be fitted to the use of their daily course in reading the Scriptures and instructing their Housholds I found that many who have done it better than I can do are too large and costly for this use some like Deâ—date very sound are unsatisfactorily brief some have parcelled their Annotations into so numerous shreds that Readers specially in a Family course will not stay to search and set them together to make up the sense I like Dr. Hammends order best but 1. I differ from him in so much of the matter 2. and took his stile to be too lax 3. and his Criticisms not useful to the vulgar 4. and his Volumn too big and costly And therefore I chose more plainly and yet more briefly and practically by the way of Paraphrase to suit it to my intended end But I must give the Readers notice 1. That where I seem but in few words to vary from the Text those words answer the large Criticisms of divers expositors as the Learned may find by searching them and the Greek-Text though I must not stay to give the reason of them as I go on 2. That tho I have studied plainness yet brevity is unavoidably obscure to unexercised persons who as Learners cannot understand things without many words 3. That where the Evangelists oft repeat the same things to avoid tediousness I repeat not the whole Exposition and yet thought not meet wholly to pass it by 4. That where the Text is plain of it self instead of an Exposition I fill up the space by Doctrinal or Practical Observations seeing Practice is the end of all and to Learners this part is of great necessity 5. That where great Doctrinal Controversies depend on the Exposition of any Text I have handled those more largely than the rest and I hope with Pacificatory and Satisfactory Evidence â—y great desire and care is that â— may hereby pâ—omote Christian Piety in Families To which special end I also wrote my Poor Mans Family-book and The Catechizing of Housholders And had I not done it in many Books so oft already I should here set my self with greatest Earnestness to urge and intreat all Christian Parents to the more faithful Practice of Family Religion especially in the wise and diligent Instruction and Education of their Children Sure no good Christians should come behind the Jews who had far less light and help that we have who yet are twice Commanded by God Deut. 6. and 11. Hear O Israel the Lord God is one Lord. Thou shall Love the Lord thy God with all thy heart and with all thy soul and with all thy might And these words which I command thee this day shall be in thy heart And thou shalt teach them diligently to thy Children and shall talk of them when thou fittest in thy House and when thou walkest by the way and when thou lyest down and when thou risest up And thou shalt bind them for a sign upon thy Hand and they shall be as Frontlets between thine Eyes And thou shalt write them on the Posts of thy House and on thy Gates Yet now many thousand Families called Christians account this much Puritanism and needless preciseness as if the Scripture even the Gospel of Salvation were only for the use of Priests yea some that disown the Papists restraint of the Laity-unlicensed from reading it translated in a known Tongue do worse than Popishly refrain themselves And those that in Baptism vowed to bring up their Children as Christians in the knowledge of the Gospel of Christ persidiously break that solemn vow as they Hypocritically made it and by ungodly negligence betray to Satan the Souls of their Children and themselves which they devoted to God Reader I beg of you as from Christ for his sake for your Souls sake for your Childrens sake for the sake of Church and Kingdom that you will conscionably and seriously set up Family-Religion calling upon God Singing his Praises and instructing your Children and Servants in the Scripture and Catechism and in a wise and diligent Education of Youth Hear me as if I beg'd it of you with tears on my knees Alas what doth the World suffer by the neglect of this It is out of ungodly Families that the World hath ungodly Rulers ungodly Ministers and a swarm of Serpentine Enemies of Holiness and Peace and their own Salvation What Country groaneth not under the Confusions Miseries and horrid Wickedness which are all the Fruits of Family neglects and the careless and ill Education of Youth It is a work of great skill and constant care to instruct and
not you only bear it patiently but joyfully with exceeding gladness because your reward in Heaven will be so much the surer and greater for you do but follow the Prophets that are gone this way to heaven before you whom the carnal Church persecuted and murdered tho their posterity honour their names when they are dead but go on and imitate them in hating and persecuting the living 13. Ye are the salt of the earth but if the salt have lost its savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and trodden underfoot of men 13. The World is putrified with the corruption of all sin and you that follow me must be as salt to it to recover it from this corruption But if you prove filthy and corrupt your selves what or who shall be salt to you for your recovery Corrupt professors of Christianity are more miserable hopeless and forlorn than Heathens 14. Ye are the light of the world A city that is set on a hill cannot be hid 15. Neither do men light a Candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house 14 15. God hath honoured you to be the lights to a dark world It is not therefore an obscure and hidden sort of goodness that beseemeth you You are called out to be conspicuous in the world like a City on a hill that cannot be hid by your difference from them in doctrine and life Men do not light a candle to hide it but to to set it up to be a light to the house And so doth God call you to be open lights in Doctrine and life 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven 16. Note That 1. the good works of Christians are the due appointed means to win others to the glorifying of God and they that do not this are guilty of perfidiousness to God and man as dumb Ministers are by omitting their work 2. Therefore our good works must not be so few and small as to be undiscernable They must not be done in hypocrisie to be seen of men for our praise But they must shine forth in sincerity to God's praise 3. By good works is meant Holiness to God sobriety to our selves and justice and works of love to others 17. Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil them 17. Take me not for an enemy to the Law and the Prophets as if I came to blame and destroy them As to the Ceremonial part it was but a Typifying prediction of me and is to be fulfilled in me and it is the honour of Types and Prophesies to be fulfilled And as to the Natural part I own and establish it and am so far from evacuating it that I teach the fullest keeping of it 18. For verily I say to you Till heaven and earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled 18. I tell you the Law is so true as being God's own word that one letter or tittle of it shall not be frustrate or fail of its performance to the end of the world but shall be all fulfilled 19. Whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called Great in the Kingdom of Heaven 19. If any shall presume to break the least of these commands because it is a little one and teach men so to do he shall be vilified as he vilified God's Law and not thought fit for a place in the Kingdom of the Messiah But he shall be there Greatest that is most exact in Doing and Teaching all the Law of God Note Are not those Preachers and Prelates then the Least and basest that preach and tread down Christian love of all that dissent from any of their presumptions and so preach down not the Least but the Great command 20. For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven 20. So far am I from Preaching loosness or favouring sin that I tell you tho the Scribes and Pharisees pretend to the strictest keeping of the Law if you keep it not better than they do and be not a better and a more righteous sort of men you shall in no case enter into the Kingdom of heaven Note That besides Christ's Righteousness there is necessary to all at age that will be saved a righteousness consisting in more careful exact obedience to God than any formal Hypocrite hath And this God's Spirit worketh them unto 21. Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of judgment 22. But I say to you that whosoever is angry with his brother without a cause shall be in danger of the judgment and whosoever shall say to his brother Raca shall be in danger of the Council But whosoever shall say Thou fool shall be in danger of Hell-fire 21. Moses's Law was that Murther shall be punished with death by the lesser Sanhedrim And the carnal Jews have taken this to be all that the Sixth Commandment condemned But God's Law is perfect however carnal men misunderstand it and I tell you that 1. whoever lets out his passion of hurtful and uncharitable anger against any man without or beyond just cause doth in some degree break the Sixth Commandment and therefore deserveth answerable punishment And 2. Whoever shall causlesly scorn or revile his Brother breaketh the Command yet more and deserveth greater punishment But whosoever shall utterly despise him causlesly with an uncharitable conclusion that he is a fool or a wicked man or a Schismatick or an Heretick when it is not so shall have yet far greater punishment even Hâ—ll-fire answering that in the valley of Hinnom 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift 23. Therefore see that you prefer not Sacrifice before Love and Mercy but if thou bring thy gift to the Altar and be just ready to offer it and remembrest that thou hast wronged thy Brother or given him occasion of uncharitable thoughts of thee lay more upon love than on thy offering Leave it there and go presently and make testitution confession or whatever is necessary to reconciliation and then come and offer thy gift N. 1. O Christians lay this deeply to heart that your Saviour was so great a teacher of Love that lie preferreth it before
all things even acts of outward Worship and will take him for no Christian that is not so minded 2. O what a dreadfull aggravation of wickedness is it to turn the very Sacraments themselves into snares of wrath and cruelty and to curse and damn and tear from the Church all that dare not subscribe and swear to all the inventions of Popes and Councils And for the preachers of Love and Peace to say more than Thou fool even to Silence and Ruine or Burn all as Hereticks or Schismaticks that dare not justifie all this 25. Agree with thy adversary quickly while thou art in the way with him lest at any time thy adversary deliver thee to the judge and the judge deliver thee to the Officer and thou be cast into prison 26. Verily I say to thee Thou shalt by no means come out thence till thou hast paid the uttermost farthing 25 26. If thou have wronged any man delay not reparation of his wrong and reconciliation Lest he extort his reparation from thee by Law and put thee to extremity when thou mightest have compounded or appeased him by submission And so obey God in thy duty of Love and Restitution and submission to men lâ—st he enter into judgment with thee and make thy utmost punishment answer the Debt 27. Ye have heard that it was said by them of old time Thou shalt not commit adultery But I say to you that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart 27. So Moses said in the Seventh Commandment Thou shalt not commit Adultery And the carnal Jews lookt but little deeper But I tell you that whoever casteth on a woman a wanton eye stirring up lust and unlawful carnal imaginations and pleasure or useth his other senses to stir up such lusts as defile the mind or tend towards Fornication he hath in his heart broken the Seventh Commandment in some degâ—ee 29. And if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Hell 30. And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Hell 29 30. It may be some will say My eye is so inclined to enticing looks and my hand to some forbidden touches or acts that they offend when I know they should not and if it go no further I hope it is safe But I tell you this is so poor an excuse that if you had not the command of Eye and Hand and had no other way to avoid the sin it were less hurt to you to pluck out that Eye and cut off that Hand than to sin and be damned with it Not that I bid you do so for you have power otherwise to avoid the sin but if you had not it were your wisest way much more to deny your Eye or Hand all forbidden pleasure 31. It hath been said whoever shall put away his wife let him give her a writing of divorcement 32. But I say to you that whoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery 31 32. Moses bade you give your wife a Bill of Divorcement if you put her away And so you have been taught that this is lawfull But I say to you that you must not put away a wife save for Fornication and if you do you are guilty of making her commit Adultery and he will live in Adultery that shall marry her Note That Christ here supposeth such other causes as Nature it self alloweth As if Husband or Wife should resolvedly seek the others death or be infected with a mortal contagious disease self preservation alloweth avoidance till the danger is over And if any other cause make their cohabitation utterly inconsistent with safety or the ends of Marriage they may by consent live asunder while that cause continueth 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform to the Lord thine oaths 34. But I say to you Swear not at all neither by heaven for it is God's throne 35. Nor by the earth for it is his footstool neither by Jerusalem for it is the city of the great King 36. Neither shalt thou swear by thy head because thou canst not make one hair white or black 37. But let you communication be Yea yea Nay nay for whatsoever is more than these cometh of evil 33 c. You have been told that Perjury is a heinous sin and our Oaths must be kept This is past doubt but I tell you more that you must not needlesly swear at all or make any Oaths a part of your discourse Think not that it 's a small matter to Swear by Creatures while you profane not the name of God For all that you can swear by is related to God and his law is broken by it If it be by Heaven it is his Throne if by the Earth it is his Footstool if by Jerusalem it is his holy City if by the Head it is his work of which thou makest not so much as the colour of one hair Therefore content your selves in your discourse with a sober Yea or Nay For your Oaths and needless vehement protestations are but the expressions of Passion or some other vice and are stiâ—red up by Satan Note That the common definition that an Oath is always an appeal to another as a knower and avenger of falshood is not good It is the pawning of the verity or honour of one thing known to verifie another unknown As to say This is as true as that the Heaven is over me Or if this be not true the Earth is not under my feet It 's as true as that I have a Head or as that there is a God who knoweth all things c. Tho it's trâ—e that Swearing by God includeth an appeal to him 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth 39. But I say to you that ye resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also 40. And if any man will sue thee at the law and take away thy coat let him have thy cloke also 41. And whoever shall compel thee to go a mile go with him two 38. c. You have heard that injuries must be repaid but with equal hurt an Eye for an Eye It 's true that Magistrates having the charge of the Common-welfare and the execution of God's Laws they must punish injuries and not suffer all men to do as much mischief as they will But you that are private persons must prefer LOVE
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
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
and the law prophesied until John And if ye will receive it this is Elias which was to come 15. He that hath ears to hear let him hear 13 14 15. The Law and Prophets till John indeed foretold the Messiah but not so determinately and nearly as John did And if you can receive it I tell you John is that Elias that Malachi foretold should go before to prepare the way to Christ The belief of this is of great moment to your faith 16. But whereto shall I liken this generation It is like to children sitting in the Market and calling to their fellows 17. We have piped to you and ye have not danced we have mourned to you and ye have not lamented 16 17. But the unbelievers of this generation do as children in their games complain of one another you will neither dance when we pipe nor lament when we mourn to you you are cross to us whatever game we play 18. For John came neither eating nor drinking and they say He hath a Devil 19. The Son of man came eating and drinking and they say Behold a man gluttonous and a wine bibber a friend of publicans and sinners But wisdom is justified of her children 18 19. John lived austerely on Locusts and wild-honey and they took him for a possessed mad-man And of me that exercise no such unusual austerity of diet but mere temperance they say I am a gluttonous man and a lover of wine No innocency will suffice to escape the false censures of Malignants But the sons of Wisdom will justifie it 20. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not 21. Wo to thee Chorazin Wo to thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sydon they would have repented long ago in sackcloth and ashes 22. But I say to you It shall be more tollerable for Tyre and Sydon at the day of judgment than for you 20 21 22. Note 1. Christs own Preaching and Miracles had so little success as that he is put to upbraid the places where he had wrought them for their impenitence Therefore the best Preachers may be put to the like 2. The punishment of such as are unconverted under the most convincing Preaching will be most intollerable 3. Tho it be Gods grace which converteth Souls yet he usually so proportioneth it to the means he useth that the same means ordinarily would convert some which converts not others 23. And thou Capernaum which art exalted unto heaven shalt be brought down to hell For if the mighty works which have been done in thee had been done in Sodom it would have remained until this day 24. But I say to you that it shall be more tollerable for the land of Sodom in the day of judgment than for thee 23 24. Thou Capernaum where I have dwelt hast by my presence preaching and works been honoured with the heavenly gifts but for impenitence shalt be destroyed If Sodom had seen and heard what thou hast their repentance would have prevented their destruction But their doom at the day of Judgment shall be more tollerable than thine 25. At that time Jesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes 26. Even so Father for so it seemed good in thy sight 25 26. Then Jesus said to God his Father I thank thee O Father who being Lord of Heaven and Earth hast the absolute right to dispose of all that thou hast chosen the despised unlearned sort of men to make known effectually the Gospel of Salvation to rather than the men of reputation for learning and wisdom in the world and hast left proud self-conceited men in their ignorance whilst thou hast taught the humble and meek This pleaseth me as being the choice and good pleasure of thy wisdom 27. All things are delivered to me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoeever the Son will reveal him 27. All things are delivered by the Father to me upon my right of Redemption in order to the ends of my saving office so that I am under the Diviâ—â— nature even in my humanity made the universa◠〈◊〉 Ruler and Benefactor And as none can comprehend the mystery of my Person Office and Works save the Father that sent me so none can savingly know God the Father but the Son and he to whom the â—â—n will make him known by the Gospel and the illumination of the Spirit 28. Come unto me all ye that labour and are heavy laden and I will give you rest 29. Take my yoke on you and learn of me for I am meek and lowly in heart and ye shall find rest to your souls 30. For my yoke is easie and my burthen is light 28 29 30. Come to me all ye that are under the slavery of Sin and Satan and under Gods displeasure by your guilt and under the burdensome ceremonious and cursing Law and the Pharisees tutorage and under the toil of a poor afflicted condition in the world and I will give you deliverance and rest Take on you the yoke of my Government and Covenant and learn of me as your Teacher by my Doctrine and Example for I am meek and lowly and my Doctrines are not suited to the Pomp and grandeur of this world nor to the interest and mind of the proud and covetous but to men of a low and humble quality and in this you shall find rest to your tired troubled fearful Souls For my Service and Law is gracious and â—asie fitted to the relief of the guilty and distressed and all that I lay on you by my word and works is sight in comparison of the heavy burdens that you undergo CHAP. XII 1. AT that time Jesus went on the Sabbath day through the corn and his disciples were hungry and began to pluck the ears of corn and to eat Note Both the labour and the early eating seem here meant but specially the first 2. But when the Pharisees saw it they said to him Behold thy disciples do that which is not lawful to do on the sabbath day 2. Art thou a good Teacher who sufferest thy Disciples to break Gods law Note That the Pharisees controversie against Christ was that he was not religious and strict enough in keeping Gods Law so that pretended strictness is no proof that men are in the right 3. But he said to them Have ye not read what David did when he was hungred and they that were with him 4. How he entred into the house of God and did eat the shew-bread which was not lawful for him to eat nor for them that were with him but only for the priests 5. Or have ye not read in the law how that on the sabbath days
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
the Church 3. But how the telling of one Lay-chancellor or Civilian and hearing or not hearing him and being Excommunicate by him concerns this Law I know not no nor telling or not hearing one single person that judgeth alone over many hundred Churches at a distance and without their notice 4. This discipline is of great moment for the honour of Christ and his Church that it be not as impure as the Infidel world nor a Swine-fly instead of a Society of Saints And that it may be known that Christ came not as deceivers do to get himself a number of followers as bad as other men but to sanctifie a peculiar people to God zealous of good works and forsaking the world the flesh and the devil and to keep Christians from the snare and the shame of infectious and wicked Associates and to keep sin under open disgrace 5. Yet if Pastors neglect this holy discipline the sin is theirs It doth not necessitate the innocent to forsake the Church unless their Doctrine or Practice amount to a profest rejection of some essentials of Christianity or else they force men to sin or own their sin But they that can chuse better without more hurt than benefit should prefer it before undisciplined Chuches 18. Verily I say to you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven 18. I tell you that my Church on earth is the Seminary or Suburbs of my Church in heaven and those that you as my Ministers absolve according to my word they being not deceitful but true professors of faith and repentance they shall be absolved in heaven And those that you bind over as impenitent to my judgment being such indeed shall be condemned and shut out of heaven and I will own and confirm your judgment of men by the power I give you if you do it according to my word N. God giveth Pastors power to condemn and cast out none from heaven nor to save any but only such as condemn and cast out themselves or such as save themselves by faith more than the Church can do 19. Again I say to you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven 19. And I tell you that I may encourage you to concord that if two of you much more if all or many shall agree in your Prayers Discipline or Appeal to God he will accept your endeavours and they shall not be in vain but blessed 20. For where two or three are gathered together in my name there am I in the midst of them 20. For as I am with every single Christian so I will more eminently bless with the fruits of my presence the Assemblies of the faithful be they never so small N. It is in hatred to Christs presence and name that Satan persecuteth such meetings 21. Then came Peter and said to him Lord how oft shall my brother sin against me and I forgive him till seven times 21. Peter said to him What if my brother do often sin to my injury or scandal and be often thus admonished how oft must I forgive him seven times seemes much 22. Jesus saith to him I say not to thee till seven times but till seventy times seven 22. It is not the number of times but his true repentance that is to be here regarded Note There are some sins that oft committing will prove that the Repentance is not true He that should daily or weekly beat you steal murther fornicate and as oft say I Repent is not to be believed but forfeiteth his credit But he that is but oft angry or defective in the degrees of sincere duty may be believed if he oft profess repentance 23. Therefore is the kingdom of heaven like to a certain king which would take account of his servants 24. And when he had begun to reckon one was brought to him who owed him ten thousand talents 25. But forasmuch as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made 23 c. And that you may know on what terms you must look for mercy and forgiveness your selves I will liken Gods government to a Kings that would call his servants to account and demand his due and make his Debtors know what he might expect of them in justice 26. The servant therefore fell down and worshipped him saying Lord have patience with me and I will pay thee all 26. The servant unable to pay appealed from justice and begged mercy promising to pay when he should be able 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt 27. As he appealed to mercy he found mercy and his Lord forgave him and set him free 28. But the same servant went out and found one of his fellow servants who owed him an hundred pence and he laid hands on him and took him by the throat saying Pay me that thou owest 29. And his fellow servant fell down at his feet and besought him saying Have patience with me and I will pay thee all 30. And he would not but went and cast him into prison till he should pay the debt 28 c. He that had received so much mercy used his fellow servant with unmerciful rigour exacting all his due 31. So when his fellow-servants saw what was done they were very sorry and came and told to their Lord all that was done 32. Then his Lord after he had called him said to him O thou wicked servant I forgave thee all that debt because thou desiredst me 33. Shouldest not thou also have had compassion on thy fellow servant even as I had pity on thee 31 c. I forgave thee a great debt and shouldest not thou forgive a little one If mercy was so necessary to thee why didst not thou shew mercy to thy fellow servant as I did to thee 34. And his Lord was wroth and delivered him to the tormentors till he should pay all that was due to him 35. So likewise shall my heavenly Father do also to you if ye from your hearts forgive not every one his brother their trespasses 34 35. Note Here it s doubted 1. How God â—s said to forgive unmerciful men 2. And to demand 〈…〉 which he had forgiven and to unpardon it again Answ God hath divers degrees of forgiveness 1. To give the world a pardon of all sin on condition of thankful acceptance is a great degree of forgiveness tho it be no actual discharge till accepted 2. To suspend the execution of punishment with such an offer and to give him time ease and mercy who deserved to be all that time in hell is a degree of actual forgiveness for to forgive the sin is to forgive the punishment and bad men
father and thy mother and Thou shalt love thy neighbour as thy self 18 19. Note Christ knew the Order of the commandments but named the Fifth and the Tenth by themselves as being of special note the Fifth for Government it self and the Ninth the summary of the Second Table For Thou shalt love thy Neighbour as thy self If is that which is meant by Thou shalt not covet thy Neighbours c. that is not by self-love want love to him and draw from him to thy self or oppose his good 20. The young man saith All these have I kept from my youth up what lack I yet 20. Note No doubt but he had broken these commands especially the last but he judged by his freedom from the gross acts of sin 21. Jesus said to him If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me 21. Jesus said the state of Christianity or Qualification for Salvation is this Resolvedly and Practically to prefer Heaven before all the Prosperity of this World so as to part with All for Heaven when thou art Called to it Therefore I will now try thee whether thou canst do this Go sell all and give to the poor and follow me and take the hopes of a Treasure in Heaven instead of all 22. But when the young man heard that saying he went away sorrowful for he had great Possessions 22. But this seemed so hard a Motion to him that he would not consent but went away sorrowful for he was very rich 23. Then said Jesus to his Disciples Verily I say to you That a rich man shall hardly enter into the kingdom of heaven 24 And again I â—ay to you It is easier for a Camel to go through the eye of a needle than for a rich man to enter into the Kingdom of God 23.24 The difficulty of a Rich Man's being a sound Christian and Saved is great that I may express it by the common Proverb of a Camels going through a Needles Eye 25. When his Disciples heard it they were exceedingly amazed saying Who then can be saved 26. But Jesus beheld them and said to them With men this is impossible but with God all things are possible 25.26 This amazing the Disciples he said So naturally and strongly do men love this World and its Prosperity and so hardly do they believe and love the unseen Heavenly Felicity that it is impossible for meer fleshly Man to make so great a change upon the heart But the Grace of Almighty God can and will do it 27. Then answered Peter and said to him Behold we have forsaken all and followed thee What shall we have therefore 27. Peter said We have consented to thy termes and forsaken All and followed thee What shall be our reward 28. And Jesus said to them Verily I say to you that ye which have followed me in the Regeneration when the Son of man shall sit on the Throne of his glory ye also shall sit on twelve thrones judging the Twelve Tribes of Israel 28. Fear not being loosers by forsaking all You that have sincerely forsaken All for me shall in my Kingdom and future State have ruling Power Dignity and Honour Note It is doubted by Expositors Whether this speak onely of their chief Power on Earth in the Catholick Church and answerable Glory in Heaven Or of any peculiar reign over the Tribes of Israel in Heaven or on Earth after the resurrection The General sence is sure tho what more there is be doubtful 29. And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name-sake shall receive an hundred fold and shall inherit everlasting life 29. And it is not you onely but all others that lose and forsake any thing here for my Name-sake in the hope of the Kingdom of Heaven shall be so great gainers by it that they shall have in this Life a hundred-fold better in value than they lost and in the World to come Everlasting Life The worse condition of the Faithful is an hundred times better than others 30. But many that are first shall be last and the last shall be first 30. But as to the degree of Glory I must tell you it will not be given according to priority of Age or Conversion but according to the preparations of Grace And many that are now called and have less Holiness will have less Glory than many that will be more Eminent Saints many Ages hence CHAP. XX. 1. FOR the Kingdom of heaven is like to a man that is an housholder which went out early in the morning to hire labourers into his Vineyard 2. And when he had agreed with the labourers for a penny a day he sent them into his vineyard 1.2 Note The Parable is to shew That God will not give men more Glory than others because they were the first Christians but because his Grace hath made them the best tho in time after others 3. And he went out about the third hour and saw others standing idle in the market-place 4. And said unto them Go ye also into the vineyard and what ever is right I will give you And they went their way 5. Again he went out about the sixth and ninth hour and did likewise 6. And about the Eleventh hour he went out and found others standing idle and saith to them Why stand ye here all the day idle 7. They say to him Because no man hath hired us He saith to them Go ye also into the Vineyard and what ever is right that shall ye receive 3. c. The hours were about Nine a Clock and at Twelve and at Three and at Five God is not for idleness but hath work for all times and Ages 8. So when even was come the lord of the vineyard saith to his Steward Call the labourers and give them their hire beginning from the last unto the first 8. Note Gods Reward is in the evening of our days and the evening of the World when Work is done 9. And when they came that were hired at the Eleventh hour they received every man a penny 10. And when the first came they supposed that they should have received more and they likewise received every man a penny 11. And when they had received it they murmured against the good man of the house 12. Saying These last have wrought but one hour and thou hast made them equal with us who have born the burder and heat of the day 9.10.11.12 He made no difference in their Wages for the Time of their Work But he will make difference for the Work it self They that are called near the end of the World shall have as much as those that heard Christ Preach And those that are Converted in their Age if they be more Holy than those that began in Youth will be more Happy 2. This Parable meaneth not that
Note 1. Whence the Ancient Doctors gathered that Christ hath a two old Knowledge Will and Operation One Humane and Imperfect the other Divine and Perfect 2. Angels may increase in knowledge 37. But as the days of Noe were so shall also the coming of the Son of man be 38. For as in the days that were before the flood they were eating and drinking marrying and giving in marriage until the day that Noe entred into the ark 39. And knew not until the flood came and took them all away so shall also the coming of the Son of man be 37.38.39 As in the days of Noe they would not believe their danger till it surprized them but liv'd presumptuously in their fleshly pleasure and worldly business so will it be with Sinners at my Coming Both at the destruction of Jerusalem and at the day of Judgment 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shall be grinding at the mill the one shall be taken and the other left 40.41 Then I will manifest my distinguishing Providence One that is a Believer shall be taken to me and be Saved and the other left to their delusion and destruction in unbelief Note The difficulty of most of these foregoing Texts forbids me to be peremptory in determining whether they spake onely of the destruction of Jerusalem as in Mark the Question seemeth to intimate Or also of the End of the World as some words in the Answer seem to intimate And I incline to think that as the Types and Prophecies of the Old Testament spake proximately of the things and persons Typifying but remotely and chiefly thereby of Christ and the things Typifyed so these Texts speak first of the destruction of Jerusalem and next of the Calling of the Gentiles and Catholick Church but thereby finally and chiefly of the End of the World As if Christ said As it will be here now so it will be then parabolically 42. Watch therefore for ye know not what hour your Lord doth come This therefore is the necessary wisdome of all to be as men on their watch never a sleep or mindless but always ready as expecting the Coming of your Lord And then though you understand not all Circumstances before hand you shall be safe 43. But know this that if the master of the house had known in what hour the thief would come he would have watched and would not have suffered his house to be broken up 44. Therefore be ye also ready for in such an hour as you think not the Son of man cometh 43.44 Seeing men will watch against a Thief if they knew when he would come watch you for the preventing of surprize because you know not but it may presently be the time and it must be a continual readiness that must be your safety not onely as to the destruction of Jerusalem but as to every mans particular Judgment For Christ spake for the use of us all to the end and not onely for the few Jews that heard him 45. Who then is a faithful and wise servant whom his lord hath made ruler over his houshold to give them meat in due season 46. Blessed is that servant whom his lord when he cometh shall find so doing 45.46 And those that are faithful and wise Teachers and rulers of his Church to give them meet and seasonable instruction as food for their Souls shall be found at their Lords coming Blessed Persons and shall be aboundantly gainers by their labours and their Sufferings 47. Verily I say unto you that he shall make him ruler over all his goods 47. I tell you such Ministers how poor or despised soever now by the world shall be advanced to a far greater dignity than their present Pastoral Office even to a participation under Christ of the Universal Government 48. But and if that evil servant shall say in his heart My Lord delayeth his coming 49. And shall begin to smite his fellow servants and to eat and drink with the drunken 48.49 But if any Assume the Sacred Ministry and shall say in his heart It is long since Christ promised to come and now his coming is either uncertain or will not be in hasle and thereupon shall indulge â—his fleshly Lusts and shall turn a malignant abuser of his fellow Servants and Persecute Silence and Oppress them and give himself up to the pleasure of his Appetite in Feasting and Drunkenness 50. The lord of that servant shall come in a day when he looketh not for him and in an hour that he is not ware of 51. And shall cut him asunder and appoint him his portion with the hypocrites there shall be â—eeping and gnashing of teeth 50. The Lord of that Servant will surprise him in his Sin and Security when he least suspecteth it and will execute that Vengeance on him which is due to such as aggravate their wickedness by Hypocrisie and make him feel that as it is odious so it is dreadful to prophane Holy things and to fight against holiness in the Name of Christ and at once to be a Minister a Worldling a Sensualist and a Persecutor Annotation It is of great moment for the understanding of this Chapter and much of Christs Gospel to know the true meaning of Christs Kingdom and his Coming Tho oft he spake directly of his last coming to Judgment yet ordinarily this seemeth his meaning His Kingdom is that Reign in Heaven on Earth at once which he was to exercise as the Messiah or God Incarnate having Redeemed lost Man The little poor Nation of Israelites were his peculiar People before Upon his Ascension the Gentile World was to be Called and a Catholick Church gathered over the Earth in a more excellent covenant of peculiarity and this Catholick Church is the Kingdom of the Messiah His coming is not his sending his Enemies to destroy Jerusalem nor yet his Visible Appearance in Person till Judgment but his setting up this his Kingdom his coming to Reign that is to Erect this Catholick Church This is plainly expounded in Luke 17.20 21 23. The Pharisees demanded when the Kingdom of God should come He told them The Kingdom of God cometh not with observation or outward shew by personal visible Appearance of the King in Pomp and Splendor with a Court as Monarchs rule nor shall they say Lo here or Lo there No Head King or Court shall be Visible for behold the Kingdom of God is in you or among you It is a Spiritual Reign in Souls and in the Church of which you have already some beginnings 24. For as the Lightning that Lightneth out of one part under the Heaven shineth to the other part under Heaven So shall also the Son of man be in his Day but first he must suffer and be rejected of this Generation c. that is when he hath Suffered and been Rejected he will Rise Ascend and from Heaven send his Spirit and Word to
free pardon and life to all true believing accepters 29. But I say unto you I will not drink henceforth of this fruit of the vine till that day when I drink it new with you in my Fathers kingdom 29. Two difficulties here arise 1. Did not Christ drink with them after his resurrection Ans 1. Some say He drank no wine but water which was their Ordinary drink 2. Others answer The Kingdom of his Father began at his Resurrection 3. Others say it meaneth Shortly I shall leave you and drink no more with you 4. Others probably think he meant I shall no more keep a Passover or Sacrament with you 2. The other difficulty is How he will drink of it in the Kingdom of his Father 1. Some say Literally after the Resurrection on Earth 2. Some say that a thousand years before the end of the World all things shall be restored to the primitive Paradise state and Christ raigning on Earth shall drink of the fruit of the Vine new or renewed 3. Others say This will be after the Resurrection in the New Earth 4. But the usual and safest Exposition is that the Metaphor signifieth onely mutual Joy in Heaven 30. And when they had sung an hymn they went out into the mount of Olives 30. N. Whether this Hymn was that used by the Jews which were all the 113.114.115.116.117.118 Psalmes or one made for that use by Christ is uncertain But they all joyned and tell us how suitable Thanksgiving and singing Psalmes or Hymns at Sacraments and Feasts is 31. Then saith Jesus to them All ye shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad 31. You will all be troubled at my Apprehension and be affrighted away from me as it is written c. 32. But after I am risen again I will go before you into Galilee 32. N. Christ oft fore-telling his Resurrection proveth his Truth why he would not appear in Jerusalem and to all but in Galilee and to few he gave us not the reason of it But he fore-knew the Jews rejection and would not force belief in them by fight 33. Peter answered and said to him Though all men shall be offended because of thee yet will I never be offended 33. Nothing shall affright me from thee N. His resolution was good But his self-confidence was bad 34. Jesus said to him Verily I say to thee that this night before the cock crow thou shalt deny me thrice 34. Before the time called Cocks crowing be past c. Note Christ knoweth before what mans free will will do 35. Peter said to him Though I should dye with thee yet will I not deny thee Likewise also said all the disciples 35. N. When men are resolved they are oft too insensible of their weakness and mutability 36. Then cometh Jesus with them unto a place called Gethsemane and â—aâ—th to the disciples Sit ye here while I go and pray yoâ—der 37. And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 36.37 Q. Why did not Christ use to pray with his Disciples but by himself Answ 1. We know not whether he used it or not 2. He sang a Hymn with them at the Passover But his Case so differed from all other mens that except in Thanksgivings and Generals the same Prayer would not suit him and them 38. Then saith he to them My soul is exceeding sorrowful even unto death tarry ye here and watch with me 38. N. Christ took our Nature though not our Sin And Nature is averse to Death and sensible of its hurt And the sence of Gods Enmity to Sin though not to him was the chief part of his Suffering 39. And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 39. Note 1. Prostration was a humbling Posture but this Example binds us not to the same gesture 2. The first act of Mans Will is simple complacence in good and averseness to evil as such According to this as Christ was a Man he was averse to Death and Suffering as Man is else it would be no penalty And this is it that he expresseth First in his Prayer But the Second Act of Mans Will is about Ends and Means that stand in Competition and is called Choosing or Refusing when two things inconsistent stand in competition the better is to be chosen And according to this Christ formeth the Second Part of his Prayer Not as I will q. d. Thou hast given me a Nature which doth and must desire good and not evil which desireth that I may not Suffer But it is thy Will and my Consent to Suffer Therefore thy Will and not my simple Volition be done 40.41 And he cometh to the Disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak 40. 41. Note Christ was to have no support from man in his Sufferings 2. Sleeping when we should Watch and Pray is a fault but such a one as may stand with Grace 3. Watching and Praying is Gods means appointed to save men from and in Temptation 4. The spirit of the Faithful is willing to do more good than they are able 5. The Flesh in Faithful Men may prevail against the Spirit in sins of natural infirmity for a time though not in gross Sins in the design and bent of heart and life 6. Christ tenderly excuseth his Servants infirmities 42. He went again the second time and prayed saying O my father if this cup may not pass away from me except I drink it thy will be done 42. I resign my will to submit to thine and I desire to fullfil it for which I came in Flesh 43.44 And he came and found them asleep again for their eyes were heavy And he left them and went away again and prayed the third time saying the same words 43.44 Ost speaking the same things in Prayer is meet for them that have the same causes and wants 45.46.47 Then cometh he to his disciples and saith to them Sleep on now and take your rest behold the hour is at hand and the Son of man is betrayed into the hands of sinners Rise let us be going behold he is at hand that doth betray me And while he yet spake lo Judas one of the twelve came and with him a great multitude with swords and slaves from the chief priests and elders of the people 45.46.47 Note To be hunted to death by the Chief Priests and Rulers to have a Multitude ready to serve them in it with armed Violence to be betrayed by One of his Disciples and forsaken by the rest was the case of Christ
go into Gallilee and there they shall see me 10. N. 1. He would not shew himself so openly to the malicious forsaken people at Jerusalem 2. His disciples and kinsmen are called his Brethren 3. No one evangelist mentioneth the whole of this History but what one omitteth another hath of which after 11. Now when they were going Behold some of the watch came into the city and shewed to the chief priests all the things that were done 12. And when they were assembled with the Elders and had taken counsel they gave large money to the soldiers 13. Saying say ye His disciples came by night and stole him away while we slept 14. And if this come to the governours ears we will perswade him and secure you 11. N. What will convince hardned forsaken men 15. So they took the money and did as they were taught And this saying is commonly reported among the Jews to this day 15. N. 1. Lying is the Devils great meanes against Faith And the love of money is the meanes that subserveth it 2. They that will not believe the truth easily believe deceiving lies 16. Then the eleven disciples went away into Galilee into a mountain where Jesus had appointed them 17. And when they saw him they worshipped him but some doubted 17. N. Tho the evangelists say no more of Christs meeting them on this Mountain and what he there said to them and Luke and John say nothing of it and there seem a strange difference in their Narratives of Christs appearances it is but one saying what another had omitted and no one of them saying all of which after on John 20. and 21. 18. And Jesus came and spake to them saying All power is given to me in heaven and on Earth 19. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost 18. After these and other appearings to them Jesus said As I have dyed to redeem the World in order to the ends of my undertaking the Father hath given me an Universal Propiety and Governing power by the right to Redemption as chief Administrator under him in Heaven and Earth So that henceforth all the concerns of men in this World and the other are at my dispose and all men under my Government by Right and Obligation By which authority I now commission you to go abroad the World and make all Nations to the utmost of your power my Disciples taking them into my Church by Solemn Covenant celebrated by Baptizing them into the name of the Father Son and Holy Ghost N. 1. Christs Right of Dominion and Empire is founded in the Fathers Covenant with him as redeemer 2. And being Vniversal Lord Redemption is so far universal as to prove these and other common effects Rom. 14.9 To this end Christ dyed rose and revived that he might be Lord both of the dead and of the living 2. The word translated Teach signifieth Disciple to me or make Nations my Disciples 3. All Christians should endeavour to make Christianity the National Religion that the Kingdoms of the World may become the Kingdoms of the Lord and of his Christ that is that they be Christian Kingdoms and not only Christians gathered out of Kingdoms 4. This maketh not all to be Christians who are in those Kingdoms but only such as are Discipled 5. Infants being parts of all Kingdoms this text commandeth to Disciple and Baptize them they are made Disciples by being justly dedicated to Christ by those that have true Power to dispose of them to learn of him and obey him as they grow up and are Capable As Christ was relatively Head of the Church in his Infancy when his humane nature was uncapable of the actual administration so are Infants capable of being Disciples by Covenant Dedication by those that have the dispose of them for their good and can covenant for them which men and by Relation and Obligation God had never a Church on Earth of which Infants were not Infant-members since there were Infants in the World 6. To be baptized into the name of the Father Son and Holy Ghost is no less than by solemn Covenant to give up ones self to God the Father as our Father reconciled by Christ our chief owner and rules and our chief Benefactor even as our God and to Christ as our Saviour and the Holy Ghost as our Sanctifier And meerly to consent to learn of Christ makes none a baptizable disciple 7. Baptism is Christening and is the badge of those that must love and take each other for Christians and the terms of Church Unity till it be nullified by verbal or actual apostacy And it is Church tyranny and Schism to make Canons which shall exclude those from the Church of Christ whom he taketh in by baptism before they impenitently nullify that Covenant in whole or in some essential part viz. by proved denying essentials of Faith or forsaking some essential part of obedience 8. Baptism making us Christians is our state of Regeneration by which we may know our right to Justification and Salvation that is He that consenteth heartily and unfeignedly to the Baptismal Covenant is Regenerate and justified and shall be saved And he that doth consent but with the mouth and outward signe or leaveth out some essential part in his heart consent is regenerate only sacramentally and a visible member of the Church but is not justified nor shall be saved 20. Teaching them to observe all things whatsoever I have commanded you and â—o I am with you alway to the end of the World 20. And when you have Baptized them and so united them to me and my universal Church upon their understanding professed faith and repentance and dedication of their seed to me then congregate them in order under faithful Pastors And as you as general Teachers to all the Churches must deliver to them all the commands which I have committed to your trust by word and writing so these Pastors must further instruct them that they may grow up in knowledge of all these my commands And in the performance of this charge I shall by the help of my Spirit and protection be present with you and such pastors in their course to the end of this World or age till I shall come in glory to the final judgment Tho you see me not I shall be as really assisting to you and regardful of you even in all your labours and sufferings as if you saw me Note 1. This general command of teaching all Nations Christs commands includeth writing the Scriptures without which they could not teach posterity in all Nations his commands 2. It maketh them his intrusted Apostles from whose fidelity we may believingly receive his commands And therefore implyeth the promise of his Spirit to make them true and credible reporters 3. It implyeth that his commands are the universal Laws for his Catholick Church And no man or men have authority
like these Infants in the Kingdom of God else he might have taken up a Lamb or a Dove and blessed them and said of such harmless creatures is the Kingdom of God But he must mean of them and such as them or of such both in age and also in humble teachable receptivity is the kingdom of God else it would be no reason to bless them Which can be nothing lower than acceptance as Visible-Infant-Church-Members 2. He that in all ages from the beginning took Infants to be Infant-Members of his Church and came not to destroy but to enlarge mercies to the faithful and their seed and saith They are holy and was much displeased with his erroneous Apostles for forbidding them to be brought for his benediction sure will not be well pleased with those that now forbid them to be dedicated in the Baptismal Covenant to him But yet if any man will say I deny not the interest of the Infants of the Faithful in the Church and Covenant but only think that Baptism was appointed only for the solemn reception of the adult and so will be Baptized at age after or without Infant Baptism merely to satisfie Conscience and then live in Love and Peace with those of another mind I should gladly live in Love and Peace with such 15. Verily I say to you Whosoever shall not receive the Kingdom of God as a little child he shall not enter therein 16. And he took them up in his arms put his hands upon them and blessed them N. 1. These words plainly intimate that he received them as capable of the Kingdom of God that is the Church on Earth and in Heaven Christ doth not thus bless unbelievers and their seed but those that 1 Cor. 7.14 are called Holy 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I do that I may inherit everlasting life 17. N. It hence appeareth that the Jews except the Sadducees then believed an everlasting life 2. And that we should do whatever God would have us do to attain it 18. And Jesus said to him Why callest thou me good there is none good but one that is God 18. Good indeed in the prime sence is a high title none being more proper to God himself and none perfectly and primarily and essentially good but God It s a greater matter to be good than thou deemest 19. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Defraud not Honour thy father and mother 19. N. Defraud not is the sence of the Tenth Commandment that is Love thy Neighbour as thy self so as not to desire from him any thing to his hurt Qu. Why doth Christ mention none of the Commandments of the first Table Answ The man is supposed to confess God and consequently his duty to him and to mean in his question What good works must I do towards others Qu. 2. Why doth not Christ recite the Commandments in their true order Answ When the matter alone is intended the order is not necessary 2. The Evangelists recite not all Christs words in the same order that he spake them as is evident in the difference of their recitals These very words are otherwise recited by Matth. 19.18 19. Thou shalt do no Murther is first and Thou shalt love thy Neighbour as thy self is last and instead of Defraud not 20. And he answered and said to him Master all these have I observed from my youth 20. N. He meant that he had not directly in the outward act broken any of these not knowing how far the Law reacheth 21. Then Jesus beholding him loved him and said to him One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the cross and follow me 21. Jesus beheld him with kindness approving in him what was good and said So far thou hast done well But there is more than this necessary to obtain everlasting life even to prefer it before all the wealth and pleasure of this world and life it self and to trie thee herein Go and sell all and give to the poor and take heaven for thy treasure instead of all and follow me in self-denial unto suffering N. Not that all are bound to sell all but all are bound so to prefer heaven as will make them forsake all that stands against it 22. And he was sad at that saying and went away grieved for he had great possessions 22. Carnal men may be sorry that they cannot bring down God to their terms Good and bad would be as well as they can both here and hereafter But when they see they cannot have both Earth and Heaven the Faithful chuse heaven tho sensible of earthly sufferings and the worldly chuse the world and most to keep off sorrow and despair do force on themselves a hope that they shall have both and that God will save them on their own terms 23. And Jesus looked about and saith to his disciples How hardly shall they that have riches enter into the kingdom of God 23. How hard is it to perswade rich men to love heaven better than earth and to yield to the conditions of salvation 24. And the disciples were astonished at his words but Jesus answered again and saith to them Children how hard is it for them that trust in riches to enter into the kingdom of God 25. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God 24. So bad is the heart of man that it is exceeding hard to have riches and not to place mens trust in them and such as do so cannot be true Christians and be saved N. To trust in riches is to take them for our best and to take and expect more comfort from them than from Christ and Heaven 26. And they were astonished out of measure saying among themselves Who then can be saved 27. And Jesus looking upon them saith With men it is impossible but not with God for with God all things are possible 27. N. Sure the inordinate desire to be rich must needs signifie unbelief Can men seek that which they believe maketh their salvation almost impossible The same I say of murmuring poverty 28. Then Peter began to say to him Behold we have left all and followed thee 29. And Jesus answered and said Verily I say to you There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels 30. But he shall receive an hundred fold now in this time houses and brethren and Sisters and mothers and children and lands with persecutions and in the world to come eternal life 31. But many that are first shall be last and the last first 29. c. N.
and the powers that are in Heaven shall be shaken 26. And then shall they see the Son of man coming in the clouds with great power and glory See Matth. 24.29 30. 27. And then shall he send his angels and shall gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven See Matth. 24.31 28. Now learn a parable of the fig tree when his branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to pass know that it is nigh even at the doors 30. Verily I say to you that this generation shall not pass till all these things be done 31. Heaven and earth shall pass away but my words shall not pass away 29.30 Expect the destruction of Jerusalem when ye see these signs And doubt not of my Word Some now alive shall live to see it It was not 40 years 32. But of that day and that hour knoweth no man no not the angels which are in heaven neither the Son but the Father 32. But these things not coming discernibly as effects of natural causes neither Angels nor Christ as man can foretel just the day and hour because they depend on the meer will of God 33. Take you heed watch and pray for ye know not when the time is 33. It is kept unknown to you that you may watch and pray and be still prepared 34. For the Son of man is as a man taking a far journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the cock crowing or in the morning 36. Lest coming suddenly he find you sleeping 37. And what I say to you I say to all Watch. 34. So long shall Christ be out of sight that he will seem to men as one in a far Country But see that you do the work he set you and watch for his coming in a wakeful prepared state continually This is my charge to you and to all Note It occasioneth great perplexity to the Readers here and Matth. 24. that the destruction of Jerusalem and the final coming of Christ seem to be set so near together as if the latter were to come soon after the former V. 24. In those days or Immediately which causeth them to expound the latter part allegorically as meaning only the great commotions in Judaea Which seemetth a very hard exposition of Christs coming with his Angels visibly in the Clouds and gathering his Elect from the four ends of Heaven c. The apparition to Constantine and the powerful deliverance of the Christians from Heathen rage is less harsh than this But 1. things of greatest distance may be quickly set together in Writing and the questions may occasion the Conjunction 2. Christ spake for all Ages as well as for them 3. A thousand years with the Lord is as one day 4. And it is undeniable that the Writers gave us not just all the words that Christ spake For 1. he spake in Caldee and they translate them into Greek 2. In this and other instances their words oft differ among themselves 3. They profess to omit much that Christ said 4. They place his words oft in divers orders Therefore we must not gather any thing from a word or from the omission of a clause which contradicteth the scope of the Text and the certain truth CHAP. XIIII 1. AFter two days was the feast of the passover and of unleavened bread and the Chief Priests and the Scribes sought how they might take him by craft and put him to death 2. But they said not on the feast day lest there be an uprore of the people 2. They feared the peoples rescuing him 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an Alablaster box of ointment of spikenard very precious and she break the box and poured it on his head 3. Note This Simon it is most like having been cured by him of a Leprosie shewed his thankfulness in entertaining him 2. Bethany like the Villages near London contained a large circuit of ground it being usual for Citizens so to set their Country-houses and for such grounds to be so populous 3. It was a Cruise of precious Spike Oyl shaken and poured out 4. And there were some that had indignation among themselves and said why was this wast of the oinment made 5. For it might have bin sold for more then three hundred pence and have been given to the poor and they murmured against her 4. Note Whether it was any beside Judas is doubtful Mans wit is apt to be censorious against good works on pretence of some good which they more value 2. Three hundred pence of theirs is as Budeus and Beza calculate fifty two French Crowns and a half A Crown is 6 s. 8 d. our Noble 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me 7. For ye have the poor with you always and when soever ye will ye may do them good but me ye have not always 6. Note That is not best at one time that is best at another but every thing in its season 8. She hath done what she could she is come aforehand to anoint my body to the burying 9. Verily I say to you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memorial of her 9. Note The greatest honouring of Christ tendeth to our own greatest honour tho despised at present by the prophane 10. And Judas Iscariot one of the twelve went unto the chief priests to betray him to them 10. Note The Devil draweth sinners to be the seekers of their own temptation sin and misery 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 11. Note 1. The wicked are glad to be assisted in sin 2. Money is the bait of wickedness and blood 3. When the heart once consenteth to sin men study how to accomplish it 12. And the first day of unleavened bread when they killed the passover his disciples said unto him where wilt thou that we go and prepare that thou mayest eat the passover 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man bearing a pitcher of water follow him 14. And wheresoever he shall go in say to the goodman of the house The Master saith where is the guest chamber where I shall eat the passover with my disciples 15. And he will show you a large upper room furnished and prepared there make ready for
his shewing unto Israel 80. And John with his increase of age and strength shewed great strength of the Spirit of God in him and he dwelt in the wilderness or say some in the hill Countrey of Judaea bred up in a life of holiness and mortification till the time that he sett upon his publick ministry of preaching the Kingdom of the Messiah and repentance and baptizing CHAP. II. 1. ANd it came to pass in those days that there went out a decree from Cesar Augustus that all the world should be taxed 2. And this taxing was first made when Cyrenius was governor of Syria 3. And all went to be taxed every one into his own city 1 2 3. Augustus decreed that all the Empire called the Roman world should be enrolled in their several Families and Cities That he might know the state of his Empire and how to tax them 4. And Joseph also went up from Galilee out of the city of Nazareth into Judea unto the city of David which is called Bethlehem because he was of the house and lineage of David 5. To be taxed with Mary his espoused wife being great with child 4 5. She was now marryed though called espoused 6. And so it was that while they were there the days were accomplished that she should be delivered 7. And she brought forth her first-born Son and wrapped him in swadling cloths and laid them in a manger because there was no room for them in the inn 6 7. Note It should be rather in the stables than in the manger Had Joseph been a rich man its like he would have found better room 8. And there were in the same countrey shepherds abiding in the field keeping watch over their flock by night 8. Some one part of the night and some another by turns as is most likely 9. And lo the angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid 10. And the angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. 12. And this shall be a sign unto you ye shall find the babe wrapped in swadling cloths lying a manger 9 10. Glory is Light Christs birth is cause of universal joy 12. stable 13. And suddenly there was with the angel a multitude of the heavenly host praising God and saying 14. Glory to God in the highest and on earth peace good will towards men 13 14. Note Angels are the heavenly host Note Gods praise and Glory is the end of all his works Note Angels rejoiced at Christs birth and for mans redemption 14. In Christ the Redeemer God will be glorified in Heaven Peace will be made on Earth by this great Reconciler and Gods Love or Benevolence will be towards men Or Glory be to God in the Heavens through the Redeemer and Reconciliation or Peace on Earth to men that are the objects of Gods good will Q. Is it necessary or lawful to keep a day as holy in remembrance of Christs birth Ans 1. If any should appoint a weekly day for it it would be an usurping of the same power that hath already separated a weekly day for it it would be an usurping of the same power that hath already separateh a weekly day for commemorating the work of Redemption though specially for Christs Resurrection And it would seem an accusing Christs Law of insufficiency 2. And if any should make a yearly days observation necessary to the universal Church 1. They would usurp a power not given to any to make Laws for all the Church 2. And they would accuse Christs Law as imperfect But if particular Christians Churches or Countries voluntarily agree to celebrate yearly the memorial of Christs birth it is but what almost all the Churches on earth do and have done at least 1300 years And iâ—â—â—lawful to keep a yearly day of remembrance for aâ—y 〈◊〉 deliverance or mercy to the Church even in an Apâ—â—â—le But if any Christian think that it is an unlawful addition to the institution of the Lords day which Goâ— set a part for our commemorating the whole work of Redemption such shâ—uld not be forced to keep it against their Consciences but must avoid affronting them that do 15. And it came to pass as the angels were gone away from them into heaven the shepherds said one to another Let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child 18. And all they that heard it wondred at those things which were told them by the shephards 19. But Mary kept all these things and pondered them in her heart 20 And the shepherds returned glorifying and praising God for all the things that they had heard and seen as it was told unto them 15 16 17 18. In a Stable 19. Regarded themâ— as tending to what was promised her 20. Angel are not first sent to Princes but to poor Shephards who must preach Christ 21. And when eight days were accomplished for the circumcising of the child his name was called Jesus who was so named of the angel before he was conceived in the womb 21. Jesus is a Saviour He was circumcised as bound to keep the Law of Moses not as a seal of pardon of sin to him 22. And when the days of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 22. To the Priest as in Numb 3.12.46 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord 24. And to offer a sacrifice according to that which is said in the law of the Lord A pair of turtle doves or two young pidgeons 23 24. See Levit. 12.6.8 25 And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord Christ 25. Note The Messiah was much expected at that time Note It is Just and Devout men that God specially favoureth by exâ—raordinary gifts of his Spirit 27. And he came by the spirit into the temple and when the parents brought in the child Jesus to do for him after the custom of the law 28. Then took he him up in his arms and blessed God and said 29. Lord now lettest thou thy servant depart in peace according to thy word 30. For mine eyes have seen thy
air have nests but the Son of man hath not where to lay his head 57 58. I have no entertainment for any but self-denying persons that can forsake all for me 59. And he said unto another Follow me but he said Lord suffer me first to go and bury my father 60. Jesus said unto him Let the dead bury their dead but go thou and preach the kingdom of God 59 60. The work of my Gospel and God's Kingdom must be preferred before the burying of a Father Note Christ fitteth his Answer to the disposition of those he spake to He knew that this man was fitter to be put on and the former to be stopt 61. And another also said Lord I will follow thee but let me first go and bid them fare-well that are at home at my house 62. And Jesus said unto him No man having put his hand to the plough and looking back is fit for the kingdom of God 61 62. If thou wilt be my Minister thou must be like a man plowing who looketh still before him on the Furrow and not behind him The Kingdom of God must be first sought and all things that would hinder the true service of it must be put behind and denied and forsaken Not that it dissolveth Relation-duties but puts all behind the works and interest of God and forsaketh that which is against it CHAP. X. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himself would come 2. Therefore said he unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest 1 2. As he had chosen twelve with respect to the twelve Tribes so he chose seventy according to the number of the great Council it 's like 70 being put for 72 as an ancient Copy hath it By which it appeareth he settled a disparity in his Ministers 2. Note Priests now are many but Labourers few What men are they that hate and silence the faithfulest Labourers suspecting that they are not for their interest 3. Go your ways behold I send you forth as lambs among wolves 4. Carry neither purse nor scrip nor shoes and salute to man by the way 3 4. I send you on such work in which you shall suffer from wicked men as I must do Let not the care of provision nor any matters of inferiour concern as humane respects are stop you in your work and undertaken Ministry not that all Civility is forbidden 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the son of peace be there your peace shall rest upon it if not it shall turn to you again 5 6. For the necessary capacity of the Receiver is implied as a condition of the Effect The same Benediction is effectual to a capable Receiver and uneffectual to another as is also the Sacrament 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house 8. And into whatsoever city ye enter and they receive you eat such things as are set before you 7 8. Maintenance is your due for your work 9. And heal the sick that are therein and say unto them the Kingdom of God is come nigh unto you 9. This was the Gospel that they were to preach 10. But into whatsoever city ye enter they receive ye not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdom of God is come nigh unto you 10 11. See Mat. 10.14 12. But I say unto you that it shall be more tolerable in that day for Sodom than for that city 12. At the Judgment There will be some punished in hell more tolerably than others 13. Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sackcloth and ashes 13. The same means which prevaileth not with some would have converted others that now perish 14. But it shall be more tolerable for Tyre and Sydon at the day of Judgment then for you 15. And thou Capernaum which art exalted to heaven shall be thrust down into hell 14 15. The loss of the greatest means and mercy prepareth for the heaviest Judgment 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me 16. So far as you do my works I will take what is done to you as done to my self 17. And the seventy returned again with joy saying Lord even the devils are subject unto us through thy Name 18. And he said unto them I beheld Satan as lightning fall from heaven 17 18. Satan shall be cast down from much of his Tyranny over Mankind by me and my Gospel 19. Behold I give unto you power to tread on serpents and scorpions and over all the power of the enemy and nothing shall by any means hurt you 19. Note The Kingdom of Christ is set up against the Devil and his Kingdom and not against Kings as such 2. It seems Serpents are used as Satan's Instruments to hurt man 20. Notwithstanding in this rejoice not that the spirits are subject unto you but rather rejoyce because your names are written in heaven 20. Even wicked men may cast out Devils but it 's greater matter of joy to be Saints that shall be sayed 21. In that hour Jesus rejoyced in spirit and said I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight 21. That thou hast revealed the heavenly Wisdom to those that are despised as unlearned in the World rather than to men counted wise and learned for their humane wit and knowledge See Matth 11.25 22. All things are delivered to me of my Father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him 22. Christ is made the Lord of all and he is perfectly known by none but God And there is no true knowledge of God the Father but by the teaching of Christ 23. And he turned him unto his disciples and said privately Blessed are the eyes which see the things that ye see 23. See Matth. 13.17 24. For I tell you that many prophets and kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them 24. Such as David Solomon Isaiah c.
25. And behold a certain lawyer stood up and tempted him saying Master what shall I do to inherit eternall life 25. To try his skill 26. He said unto him What is written in the law how readest thou 26. Note They err who say that the Law of Moses prescribed not the meanâ— to Eternal Life 27. And he answering said Thou shalt love the Lord thy God with all thy heart with all thy soul with all thy strength and with all thy mind and thy neighbour as thy self 28. And he said unto him Thou hast answered right this do and thou shall live 27 28. Note This is not the same History that is mentioned Matth. 19.16 there is much of the same and yet much difference There Christ repeateth the Commandments particularly but here the Lawyer repeateth them summarily So Mark 10.17 agreeth with Matthew But that in Luke 18.18 is the same with this and a distinct History Note Whoever loveth God sincerely and his Neighbour as himself shall be saved But this will never be done without Regenerating Grace 29. But he willing to justifie himself said unto Jesus and who is my neighbour 29 Note This overwillingness to justifie our selves is one of the deâ—â—est rooted commonest vices in corrupted Nature 30. And Jesus answering said A certain man went down from Jerusalem to Jericho fell among thieves which stripped him of his raimâ—â—t and wounded him and departed leaving him half dead 31. And by chance there came down a certain priest that way and when he saw him he passed by on the other side 32. And likewise a Levite when he was at the place came and looked on him and passed by on the other side 33. But a certain Samaritan as he journeyed came where he was and when he saw him he had compassion on him 34. And went to him and bound up his wounds pouring in oil and wine and set him on his own beast and brought him to an inn and took care of him 35. And on the morrow when he departed he took out two pence and gave them to the host and said unto him Take care of him and whatsoever thou spendest more when I come again I will repay thee 30 31 32 33 34 35. The Priest and the Levite who should be the most holy and charitable past by him without helping him but a Samaritan one contemned by them as a Heretick or prophane Rustick took him up and helped him Note They abuse the Text that say by the Samaritan is meant Christ and by two pence the Two Testaments c. 36. Which now of these three thinkest thou was neighbour unto him that fell among the theeves 36. Which of theâ— toâ—â— the man for his Neighbour and dealt as a Neighbour with him 37. And he said He that shewed mercy on him Then said Jesus unto him Go and do thou likewise 37. So do thou and though he be a Samaritan a Schismatick a Heretick use him with such charity as thy Neighbour Note Do they so that ruin hunt and destroy such and better men 38. Now it came pass as they went that he entred into a certain village and a certain woman named Martha received him into her house 39. And she had a sister called Mary which also sat at Jesus's feet and heard his word 38 39. Martha was the House-keeper or Owner 40. But Martha was cumbered about much serving and came to him and said Lord doest thou not care that my sister hath left me to serve alone bid her therefore that she help me 40. The followers of Christ to be provided for were many and the work seemed necessary 41. And Jesus answered and said unto her Martha Martha thou art careful and troubled about many things 42. But one thing is needfull And Mary hath chosen that good part which shall not be taken away from her 41 42. Thou troublest thy self more than needs and unseasonably about many things of less necessity But to learn the way of Salvation and so to be blessed in the Kingdom of God is the one thing of absolute necessity This Mary hath preferred and so shouldest thou and have left serving to the second place And none shall deprive her of that better portion which she hath chosen Note 1. Christ doth not blame Martha for her carâ— and work but for not preferring better Nor speaks this so much to blame her as to commend Mary and to teach us all what to prefer 2. One thing only in a comprehensive sense as containing Salvation and its necessary means is of such absolute necessity to man that all things else should be put behind it 3. Preferring things less necessary though good and troubling our selves about need-nots is a common fault even of religious persons 4. That is a fault out of its due time and place which is a great duty in its season 5. They that prefer and chuse the best shall have the best whoever is against it 6. Even godly persons and near are apt upon cross Interests and Opinions to censure and accuse each other upon mistake when the fault is in the accuser and that to Christ 7. But Christ will justifie the right CHAP. XI 1. AND it came to pass that as he was praying in a certain place when he ceased one of his disciples said unto him Lord teach us to pray as John also taught his disciples 1. It seems they had till now been too little and unskilful in prayer 2. And he said unto them When ye pray say Our Father which art in heaven hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earth 3. Give us day by day our daily bread 4. And forgive us our sins for we also forgive every one that is indepted to us And lead us not into temptation but deliver us from evil 2 3 4. See the Exposition of the Lord's Prayer on Matth. 6.9 Note It is evident that Christ gave them this prayer to be used both as a Directory for Matter and Method and as a meet form of words when they pray comprehensively and summarily though not trying them alwaies to use these very words nor to go through the whole Method when occasion confines them to some one branch or requires them to insist most on it much less obliging or allowing them to use no other And so the Apostles and all the Churches understood it The small difference in words between Matthew and Luke are not material save that Luke omitteth the doxology in the end By Debt verse 4. is meant chiefly wrong or sin For so the Syriack signifieth in which Christ spake Though also our obligation to keep the Law of Innocency on pain of death or for Justification is a Debt which God remitteth by the Law of Faith and Grace and accepteth on our part Faith and sincere Obedience for the Merit of Christ who fulfilled that perfect Law 5. And he said unto them Which of you shall have a friend and shall
I say unto you Whosoever shall confess me before men him shall the Son of man also confess before the angels of God 8. Own me sincerely in the time of Tryal and I will own you before Angels where are your greatest concerns 9. But he that denieth me before men shall be denied before the angels of God 9. Without true Repentance 10. And whosoever shall speak a word against the Son of man it shall be forgiven him but unto him that blasphemeth against the holy Ghost it shall not be forgiven 10. To speak against me as a man is pardonable But when I shall send the Spirit of Miracles and Holiness to be my Witness in the World they that will not be convinced by this Spirit but blasphemously say It is the power and work of the Devils do sin against the last and great means of Conviction and being uncured are unpardoned 11. And when they bring you unto the synagogues and unto magistrates and powers take ye no thought how or what thing ye shall answer or what ye shall say 12. For the holy Ghost shall teach you in the same hour what ye ought to say 11 12. Let not the fear of your unready speech discourage you but trust the Spirit of God to help you 13. And one of the company said unto him Master speak to my brother that he divide the inheritance with me 14. And he said unto him Man who made me a judge or a divider over you 13 14. N. Whether the man would have had Christ taken on him an Authoritative Decision or only a free Arbitration is uncertain which ever it was Christ refuseth it A work of worldly Rule he disclaimed And he would not be so imprudent as to offend men by an Arbitration without need 15. And he said unto them Take heed and beware of covetousness for a mans life consisteth not in the abundance of the things which he possesseth 15. Take heed of being too desirous of wealth or plenty For neither life nor the comfort of life depends on plenty but on the holy and obedient use of what you have and on the blessing and love of God 16. And he spake a parable unto them saying The ground of a certain rich man brought forth plentifully 17. And he thought within himself saying What shall I do because I have no room where to bestow my fruits 18. And he said This will I do I will pull down my barns and build greater and there will I bestow all my fruits and my goods 19. And I will say to my soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 20. But God said unto him Thou fool this night thy soul shall be required of thee then whose shall those things be which thou hast provided 16 17 18 19 20. Note The damning folly of wicked men is 1. In over-loving the pleasure of the flesh to eat and drink and be merry and live at ease 2. To over-love Riches and Plenty as provision for this fleshly pleasure 3. To flatter themselves with the conceit of long life and to forget the shortness of time and their latter end 4. To neglect a due dependence on God for all things 5. To neglect the due care of the Soul and preparation for another World and to set less by Heaven than Earth such are the most miserable fools 21. So is he that layeth up treasure for himself and is not rich toward God 21. Such is every one whose chief care and labour is to have plenteous provision for his own Body and is not rich in Grace nor useth his riches to please God in good works 22. And he said unto his disciples Therefore I say unto you Take no thought for your life what ye shall eat neither for the body what ye shall put on 23. The life is more then meat and the body is more then raiment 22 23. Note Luke brings in things spoken at several times on several occasions for the matters sake See Matth. 6. Trust him for the less who hath freely given you the greater 24. Consider the ravens for they neither sow nor reap which neither have storehouse nor barn and God feedeth them How much more are ye better then the fowls 25. And which of you with taking thought can add to his stature one cubit 26. If ye then be not able to do that thing which is least why take ye thought for the rest 27. Consider the lilies how they grow they toil not they spin not and yet I say unto you that Solomon in all his glory was not arayed like one of these 28. If then God so cloth the grass which is to day in the field and to morrow is cast into the oven how much more will he cloth you O ye of little faith 24 25 26 27 28. Note All this is against distrustful care and trouble and not diligent labour in a Calling or prudent care to do our work and avoid evil See Mat. 6. 29. And seek not ye what ye shall eat or what ye shall drink neither be ye of doubtful mind 30. For all these things do the nations of the world seek after and your father knoweth that ye have need of these things 29 30. Be not anxious or troubled Note 1. The faithful must live quite above the life of worldlings 2. It should quiet a Child of God that his Father knoweth all his wants 31. But rather seek ye the kingdom of God and all these things shall be added unto you 31. Seek first c. 32. Fear not little flock for it is youâ— Fathers good pleasure to give you the kingdom 32. Note 1. Christ's Flock was then little and will be so comparatively on Earth but not in Heaven 2. They shall have a Kingdom 3. By the gift of God's good pleasure 4. They that shall have the Kingdom of Heaven should be above distrustful fear on Earth 33. Sell that ye have and give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth 33. See Matth. 6.19 20. The wisdom of Faith is to do all we can in this World in preâ—aration for another and at any rate to make sure of Salvation 34. For where your treasure is there will your heart be also 34. Either by Desire if you are uncertain to obtain it or by Delight if you have Assurance or strong hope or in full Joy when you possess it Note A man's Treasure is that which he believeth will make him most happy and loveth and seeketh it accordingly A dreadful Word to wordly men whose hearts are not on Heaven 35. Let your loins be girded about and your lights burning 36. And ye your selves like unto men that wait for their lord when he will return from the wedding that when he cometh and knocketh they may open unto him immediately 35 36. Live in a constant prepared waiting for
only way that will self-love and reason should soon resolve us what to do and what to trust to 2. The way to be resolved on is that which will help us when all others fail 5. So he called every one of his lords debtors unto him and said unto the first How much owest thou unto my lord 6. And he said An hundred measures of oyl And he said unto him Take thy bill and sit down quickly and write fifty 7. Then said he to another And how much owest thou And he said An hundred measures of wheat And he said to him Take thy bill and write fourscore 5 6 7. Note They were ready for their commodity to joyn in the fraud 8. And the lord commended the unjust steward because he had done wisely for the children of this world are in their generation wiser than the children of light 8. Note His Lord that hated his falshood yet commended his wit 2. O that we had as much wit and care and diligence for our Souls everlasting welfare as false worldly men have for this vain World 9. And I say unto you Make to your selves friends of the mammon of unrighteousness that when ye fail they may receive you into everlasting habitations 9. It is counsel of great importance to you so to use your time and estates which worldly men abuse to sin that when you must shortly and certainly die and leave all your wealth behind you ye may be received into the everlasting heavenly Mansions Note 1. The wealth that by the wicked is abused to damnation may by Believers be used to salvation 2. All this World will fail and forsake us 3. It is not those that we do good to but yet it is God for the good we do them that will receive us into Heaven 4. This is a Testimony of the Soul's Immortality and of the Life to come When we leave this World we are received into everlasting habitations 10. He that is faithful in that which is least is faithful also in much and he that is unjust in the least is unjust also in much 10. God will much judge men according to their use of the little things of this World and will judge them meet for the great things of Glory that have used these well But he will judge them unmeet for heavenly felicity that could not use well the small things of this transitory life 11. If therefore ye have not been faithfull in the unrighteous mammon who will commit to your trust the true riches 11. Do you think God will judge you meet for Heaven that were false in your use of earthly things 12. And if ye have not been faithful in that which is another mans who shall give you that which is your own 12. And if ye have proved false and untrusty in your Stewardship and use of God's entrusted Mercies in this life of Tryal where you had no assurance to stay an hour do you think God will place such as Proprietors in the Everlasting Kingdom 13. No servant can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and mammon 13. A divided heart between God and the World is false to God and to it self Ye cannot be true Christians and worldlings too 14. And the Pharisees also who were covetous heard all these things and they derided him 14. Note The love of Riches rises up against holy and mortifying Doctrine with hatred and scorn 15. And he said unto them Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God 15. You applaud one another and keep up a worldly Reputation but God seeth all the evil of your hearts and he abhorreth the covetous whom you bless and all proud and prosperous worldlings when they are highest in mens esteem 16. The law and the prophets were until John since that time the kingdom of God is preached and every man presseth into it 16 Till John's days the Law and the Prophets that darkly foretold the Kingdom of God as afar off were the chief Teachers of the Church but since John's preaching that this Kingdom is at hand multitudes gladly receive that Tydings and croud or press into it with earnestness 17. And it is easier for heaven and earth to pass than one tittle of the law to fail 17. The Law is God's true Word and shall never prove false The natural-moral part shall continue the Ceremonious part the Types and Prophecies pass not away unfulfilled They all pointed unto Christ who fulfilleth them though he abrogate them 18. Whosoever putteth away his wife and marrieth another committeth adultery and whosoever marrieth her that is put away from her husband committeth adultery 18. See Matth. 5 32. 19. There was a certain rich man which was clothed in purple and fine linnen and fared sumptuously every day 19. Note This is the description of a Sensualist that liveth after the flesh to be clothed in Purple and Silk â—nd to have every day a costly Table of delightful meat â—nd drink Sensual flesh-pleasing is the common damnâ—ng sin and Riches are the fuel of fleshly desires 20. And there was a certain beggar named Lazarus which was laid at his gate full of sores 21. And desiring to be fed with the crumbs which fell from the rich mans table moreover the dogs came and licked his sores 20 21. Note 1. It is like he had some relief there else he would not have layn there 2. The worst men are not usually most afflicted in this life 3. Rich fleshly men make too great a difference between themselves and the Poor and think their superfluities and sumptuous delicious fare must be preferred before the necessities of their poor Brethren 4. Dogs help him whom the rich Sensualist would not help in any competent degree 22. And it came to pass that the beggar died and was carried by the angels into Abrahams bosom the rich man also died and was buried 22. Note Though this be a Parable Christ would not by it insinuate false Doctrine Therefore it sheweth that the Soul doth not die with the Body but goeth to Joy or Misery Abraham is there alive and Lazarus in his bosom before the final Resurrection 2. Death quickly levelleth Rich and Poor the voluptuous and the afflicted 3. Angels that guard the Just in life refuse not at death to serve their Souls as their Convoy unto Happiness 4. To be buried in a Grave and rot to dust is the best that the pampered flesh of the wicked can expect 23. And in hell he lift up his eyes being in torments and seeth Abraham afar off and Lazarus in his bosom 23. Note 1. Such notice as Spirits have is called seeing 2. The Souls of the wicked pass to Hell torments 3. Joyful felicity is called Abraham's bosom to a Jew Some think
Nations are joyned in happiness or misery hereafter as rewarded in the relations in which they did good or evil 24. And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame 24. Note 1. The Parable speaketh metaphorically of Souls as if they had Tongues which signified no more than they have a torment suitable to their kind 2. Voluptuous rich men would shorrly beg even for a very little and that of those whom they here despised if they could help them 3. By flame is meant a means of torment 25. But Abraham said Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 25. Thou hadst that which thou didst chuse Thou didst prefer fleshly pleasure before the hopes of Heaven and thou hast had them And Lazarus submitted to sufferings on Earth for the hopes of Heaven which he preferred and he hath now his choice Note 1. God doth not damn any man for his being rich but for being sensual and preferring self-pleasing before his Salvation Nor doth he save any for having suffered in this World but for preferring God and Heaven before prosperity and ease and for suffering to attain Salvation 2. The next life will set all straight and tell us who made the wisest choice and were indeed the happy men 26. And besides all this between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 26. Heaven and Hell may have some knowledge of each others case but no access for converse Damnation is a remediless state The damned may wish for ease and help and mercy but shall have none 27. Then he said I pray thee therefore father that thou wouldest send him to my fathers house 28. For I have five brethren that he may testifie unto them lest they also come into this place of torment 27. O send him to my Brethren on Earth to tell them what I suffer and why that they may not come hither who are yet recoverable and in a state of hope though my case be desperate Note Whether the damned retain any love to and care of their Brethren on Earth or whether this be spoken only to explain their condition here is uncertain 29. Abraham saith unto him They have Moses and the Prophets let them hear them 29. The God of Wisdom and Power hath determined of the way and means of converting men which is by his Word and Ministers and not by Messengers from the Dead If they will be saved it must be by God's appointed Means and not any other 30. And he said Nay Father Abraham but if one went unto them from the dead they will repent 30. Sure such an Apparition would convince them and affright them to Repentance 31. And he said unto him If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead 31. If it were so God will not change his way of Salvation to persuade wilful sensual sinners But it is not so for God's Word and Ministers are a more suitable means of converting sinners than a man would be from the dead God will bless his own Means And affrighting men will not renew their Natures and kindle in them a Love to God and Holiness And how little should we know whether one from the Dead were a Devil or a credible Messenger and whether he said true or false Should he dwell with us as long as Ministers do men would again despise and persecute him Should he come but once it would not equal the daily sollicitations of God's Ministers Will one from the Dead heal all Diseases with a word and raise the Dead and send down the Holy Ghost on all the Faithful and give such proof of his Truth as the Prophets and Christ and the Apostles have done Will his words have more Light and Power than God's Word hath Or would not your fleshly Brethren accuse him of scandalizing and slandering the Soul of their noble deceased Brother for telling them he is in Hell and persecute him if he were within their power Note Christians remember with thankfulness that you have a far better means for your Salvation than one from the Dead would be and use it accordingly CHAP. XVII 1. THen said he unto his disciples It is impossible but that offences will come but wo unto him through whom they come 2. It were better for him that a milstone were hanged about his neck and he cast into the sea than that he should offend one of these little ones 1 2. It is a thing that will certainly come to pass and must be expected that divers hinderances and oppositions will meet men to keep them from Faith and Holiness and that by divers sorts of persons But the sin of such hinderers is heinous tending to oppose the Gospel of Salvation and to damn Souls and woe to them that by their malignity do thus serve Satan against Christ 2. They may blindly flatter themselves by malice or false reasoning or worldly interest but their case is more miserable than if they were drowned in the depth oâ— the Sea 3. Take heed to your selves If thy brother trespass against thee rebuke him and if he repent forgive him 4. And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him 3 4. Take heed that you hinder not any man in the matters of his Salvation by persuasion example or persecution But if any man offend you by sin or injury reprove him and if he repent forgive him Note 1. The meaning is not that the mock-repentance of one that will seven times a day commit gross sins or injury and say I repent when it is notorious that he doth not should be forgiven for an hypocritical word But that True Repentance should be accepted how oft soever men offend Qu. Must we not forgive men unless they confess and repent Ans There are several degrees of forgiveness 1. We must so far forgive the impenitent as to love them as men and desire and endeavour their good without revenge 2. But we must forgive none but the penitent so far as to take them into the special Love which belongeth to Christian Friends But then it supposeth that the fault be gross sin and not an injury by tolerable Errour which he is not convinced of nor can be 5. And the apostles said unto the Lord Increase our faith 5. Seeing it is by Faith that we must do Miracles and must be saved Give us more Faith 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by
of God 26 And they that heard it said Who then can be saved 24 25 26. See Matth. 19. Note To enter into the Kingdom of God and to be saved was understood by the hearers to be all one 27. And he said The things which are unpossible with men are possible with God 27. Note Possibility though with great difficulty must make us true seekers and then we may attain to certainty 28. Then Peter said Lo we have left all and followed thee 29. And he said unto them Verily I say unto you There is no man that hath left house or parents or brethren or wife or children for the kingdom of Gods sake 30. Who shall not receive manifold more in this present time and in the world to come life everlasting 28 29 30. You shall be no losers by me Note The blessings even of suffering Christians in this Life are better than all that they forsake for Christ 31. Then he took unto him the twelve and said unto them Behold we go up to Jerusalem and all things that are written by the prophets concerning the Son of man shall be accomplished 32. For he shall be delivered unto the Gentiles and shall be mocked spitefully entreated and spit on 33. And they shall scourge him and put him to death and the third day he shall rise again 34. And they understood none of these things and this saying was hid from them neither knew they the things which were spoken 31 32 33 34. Note We must not wonder if many of our Hearers then are dull of understanding 35. And it came to pass that as he was come nigh unto Jericho a certain blind man sat by the way side begging 36. And hearing the multitude pass by he asked what it meant 37. And they told him that Jesus of Nazareth passeth by 38. And he cryed saying Jesus thou Son of David have mercy on me 39. And they which went before rebuked him that he should hold his peace but he cried so much the more Thou Son of David have mercy on me 40. And Jesus stood and commanded him to be brought unto him and when he was come near he asked him 41. Saying What wilt thou that I should do unto thee And he said Lord that I may receive my sight 42. And Jesus said unto him Receive thy sight thy faith hath saved thee 43. And immediately he received his sight and followed him glorifying God and all the people when they saw it gave praise unto God 35 36 37 38 39 40 41 42 43. See on Matth. 20.18 19 20. N. Faith fitteth us to receive Mercy and Mercy teacheth us to glorifie God CHAP. XIX 1. ANd Jesus entred and passed through Jericho 2. And behold there was a man named Zacheus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the press because he was little of stature 4. And he ran before and climbed up into a sycamore-tree to see him for he was to pass that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacheus make hast and come down for to day I must abide at thy house 1 2 3 4 5. Desire and diligent seeking prepare for Christ's acceptance and abode with us 6. And he made hast and came down and received him joyfully 6. Note He hoped but for a â—ight of him and obtaineth more Mercy exceedeth the seekers expectation 7. And when they saw it they all murmured saying that he was gone to be guest with a man that is a sinner 7. Note As if Christ were not holy and strict enough because he went to sinners for their Salvation 8. And Zacheus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold 1. Note 1. This proceeding from Faith in Christ proved him a true Convert 2. False accusation was the Publicanâ— notable sin 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham 9. Note 1. Where true Faith and Conversion cometh there Salvation cometh 2. All true Believers are Children of Abraham that is of the Promise made to Abraham and his seed 10. For the Son of man is come to seek and to save that which was lost 10. To this end came I into the World to redeem convert and save lost sinners 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately appear 11. To take them off such expectations 12. He said therefore A certain noble man went into a far countrey to receive for himself a kingdom and to return 12. Christ was to go from Earth to Heaven to receive his own Kingly glory and to reign there over Heaven and Earth and to return to judge men according to their works 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy till I come 13. He giveth men that profess to be his Servants his Gifts and Mercies and commands them to use them faithfully in his Service and to do good in his Church and profit others expecting his return 14. But his citizens hated him and sent a message after him saying We will not have this man to reign over us 14. The Jews to whom he first offered Grace rejected him and his Government with scorn 15. And it came to pass that when he was returned having received the kingdom then he commanded these servants to be called unto him to whom he had given the money that he might know how much every man had gained by trading 15. When he came to exercise Judgment over his Subjects and Servants he called first those that professed Christianity to take an account how they had used the blessings of the Gospel 16. Then came the first saying Lord thy pound hath gained ten pounds 16. Thy Grace â—nd Gifts have been improved to the profit of many 〈◊〉 â—o my own increase in Holiness 17. And he said unto him Well thou good servant because thou hast been faithful in a very little have thou authority over ten cities 17. Thou shall have a reward above others according to thy service Note 1. Christ will praise his faithful Servants and their Works 2. He rewardeth them because they have been faithful as the sâ—â—â—ral Qualification of the Receivers but not in Commutative Justice nor in Distributive Governing Justice according to the Law of Innocency or of Moses but in Distributive Paternal Justice according to the Law of Grace and Faith 18. And the second came saying Lord thy pound hath gained five pounds 19. And he said likewise to him Be thou also over five cities 18 19. Their reward shall be answerable 20. And another came
cast in unto the offerings of God but she of her penury hath cast in all the living that she had 1 2 3 4. See on Mark 12.41 42. God judgeth not of our Service by the bulk 5. And as some spake of the temple how it was adorned with goodly stones and gifts he said 6. As for these things which ye behold the daies will come in the which there shall not be left one stone upon another that shall not be thrown down 5 6. See Matth. 24. 7. And they asked him saying Master but when shall these things be and what sign will there be when these things shall come to pass 7. Note Corrupt Nature is more desirous to know things to come than to prepare fâ—r them by present duty 8. And he said Take heed that ye be not deceived for many shall come in my Name saying I am Christ and the time draweth near go ye not therefore after them 8. Take you more care of your selves than to know the time and be not deceived by false Christs and false Prophets 9. But when ye shall hear of wars and commotions be not terrified for these things must first come to pass but the end is not by and by 10. Then said he unto them nation shall rise against nation and kingdom against kingdom 11. And great earthquakes shall be in divers places and famines and pestilences and fearful sights and great signs shall there be from heaven 12. But before all these they shall lay their hands on you and persecute you delivering you up to the synagogues and into prisons being brought before kings and rulers for my Names sake 13. And it shall turn to you for a testimony 9 10 11 12 13. See Matth. 24. Note Christ did not draw in Disciples with the hopes of prosperity It shall be your Witness or Martyrdom to divulge the Gospel and condemn unbelievers 14. Settle it therefore in your hearts not to meditate before what ye shall answer 15. For I will give you a mouth and wisdom which all your adversaries shall not be able to gain-say nor resist 14 15. Note It is Christ in Heaven that giveth Grace and Gifts to his Servants on Earth by his Spirit 16. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17. And ye shall be hated of all men for my Names sake 18. But there shall not an hair of your head perish 16 17 18. Ye shall be no losers by all your sufferings You shall be preserved till you are ripe for your full reward 19. In your patience possess ye your souls 19. While you keep your Innocence and Patience you keep your Souls from danger and loss 20. And when ye shall see Jerusalem compassed with armies then know that the desolation thereof his nigh 21. Then let them which are in Judea flee to the mountains and let them which are in the midst of it depart out and let not them that are in the countreys enter thereunto 22. For these be the daies of vengeance that all things which are written may be fulfilled 20 21 22. Jerusalem's Calamity shall be so great that all that will be safe must the from it 23. But wo unto them that are with child and to them that give suck in those daies for there shall be great distress in the land and wrath upon this people 24. And they shall fall by the edge of the sword and shall be led away captive into into all nations and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled 23 24. Till the Heathens be turned Christians themselveâ— in Constantine's days and then Jerusalem shall be restored and be the dwelling of Christians 25. And there shall be signs in the sun and in the moon and in the stars and upon the earth distress of nations with perplexity the sea and the waves roaring 26. Mens hearts failing them for fear and and for looking after those things which are coming on the earth for the powers of heaven shall be shaken 27. And then shall they see the Son of man coming in a cloud with power and great glory 28. And when these things begin to come to pass then look up and lift up your heads for your redemption draweth nigh 25 26 27 28. See Matth. 24. Judgment though slow is sure and terrible 29. And he spake to them a parable Behold the fig-tree and all the trees 30. When they now shoot forth ye see and know of your own selves that summer is now nigh at hand 31. So likewise ye when ye see these things come to pass know ye that the kingdom of God is nigh at hand 29 30 31. The Kingdom of God is the Reign of the Messiah destroying Satan's Kingdom beginning indeed at his Resurrection but notable as Catholick upon the great conversion of the Gentiles specially when Emperours owned Christ the Jews being partly destroyed and partly converted and at last perfected in glory 32. Verily I say unto you This generation shall not pass away till all be fulfilled 33. Heaven and earth shall pass away but my words shall not pass away 32 33. Till the Jews be destroyed and the Gentiles begin to receive the Gospel through the World 34. And take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life and so that day come upon you unawares 35. For as a snare shall it come on all them that dwell on the face of the whole earth 34 35. Either the ruine of the Jews shall suddenly come on all that Land or the day of Judgment on all the World And our duty is to be always ready and therefore to avoid sensuality and worldliness which is unreadiness 36. Watch ye therefore and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man 36. A life of obedient watching against sin waiting for Judgment and constant Prayer is our Gospel-worthiness to escape God's Judgments and our preparation for a comfortable meeting our Judge 37. And in the day-time he was teaching in the temple and at night he went out and abode in the mount that is called the mount of olives 38. And all the people came early in the morning to him in the temple for to hear him 37 38. Note They could not silence him 1. Because it was the Jews Law that Prophets and great Teachers should speak freely 2. And the Romans limited their Power 3. And they feared the multitude of his hearers CHAP. XXII 1. NOw the feast of unleavened bread drew nigh which is called the passeover 2. And the chief priests and Scribes sought how they might kill him for they feared the people 1 2. The feast of unleavened Bread was the day of the Passover and seven days after 3. Then entred
was imprisoned 25 Then there arose a question between some of Johns disciples and the Jews about purifying 25. N. What the dispute was is uncertain 26. And they came unto John and said to him Rabbi he that was with thee beyond Jordan to whom thou barest Witness Beheld the same baptizeth and all Men come unto him 26. On this occasion they told John how the People flockt to the Baptism of Christ 27 John answered and said A man can receive nothing except it be given him from heaven 28 Ye your selves bear me witness that I said I am not the Christ but that I am sent before him 27. This doth but confirm what I said of him His Power is from Heaven I pretend to none such as his 29 He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoyceth greatly because of the bridegrooms voice this my joy therefore is fulfilled 29. It is he that is the King and Saviour of the Church I am but his Friend that rejoyce in his Kingdom and Success 30 He must increase but I must decrease 30. His Kingdom and Glory must increase to perfection but my preparatory Ministry will soon end 31 He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all 21. He came from Heaven and therefore is above us all We that are but Men inhabitants of Earth though so far as God inspires us we speak his word yet being of earthly mold speak and do like our selves in a human earthly manner But he that cometh from Heaven doth excel us all 32 And what he hath seen and heard that he testifieth and no man receiveth his testimony 33 He that hath received his testimony hath set to his Seal that God is true 32. Wee tell you what God teacheth us in our several measures but he telleth you that which he hath seen and heard in Heaven And yet the most reject his Testimony but they that truly receive it by Faith do in believing him believe God himself that cannot lie 34. For he vvhom God hath sent speaketh the vvords of God for God giveth not the Spirit by measure unto him 34. He that is thus sâ—nt from Heaven by God speaketh Gods own Words fully and infallibly as fully known to him and is not like us and other Prophets that have but our limited measures of the spirits for some particular revelation and use 35. The Father loveth the Son and hath given all things into his hand 35. The Love of the Father to the Son is transcendent and he hath delivered lapsed Man and all this World into his hand or power as Redeemer Lord and Administrator of all 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the vvrath of God abideth on him 36. He that believeth Christ to be the Son of God and Saviour of the World and with Trust giveth up himself to be taught ruled and saved by him hath a right to everlasting Life by the Covenant of Grace and the beginning of it by the Holy Ghost in him and shall shortly have the full possession But he that by Unbelief rejecteth Christ and his offered Grace shall not see this blessed Life but the wrath of God for his unpardoned Sin and aggravated Guilt abideth on him CHAP. IV. VVHen therefore the Lord knovv hovv the Pharisees had heard that Jesus made and baptized more Disciples than John 2. Though Jesus himself baptized not but his Disciples 3. He left Judea and departed again into Galilee 1. They knowing that which he knew would exasperate them to avoid Persecution he removed to Galilee till his time came 4. And he must needs go through Samaria 5. Then cometh he to a City of Samaria which is called Sychar neer to the parcel of ground that Jacob gave to his Son Joseph 6. Now Jacobs well was there Jesus therefore being wearied with his Journey sat thus on the Well and it was about the sixth hour 4 5.6 N. Christ travelled all on foot and had a Body wearied with Travel the sixth hour was noon 7. There cometh a Woman of Samaria to draw Water Jesus saith unto her give me to drink 8. For his Disciples were gone away unto the City to buy meat 9. Then saith the Woman of Samaria unto him how is it that thou beinq a Jew askest drink of me vvhich am a Woman of Samaria For the Jevvs have no dealings vvith the Samaritans 7 c. N. Christ was not so much for separation as the other Jewâ— 10. Jesus ansvvered and said unto her if thou knevvest the gift of God and vvho it is that saith to thee give me to drink thou vvouldest have asked of him and he vvould have given thee living Water 10. N. It was usual to call a running spring living water Christ meant more but she understood him not 11. The Woman saith unto him Sir thou hast nothing to dravv vvith and the Well is deep From vvhence then hast thou that living Water 12. Art thou greater than our Father Jacob vvho gave us the Well and drank thereof himself and his Children and his Cattle 11. N. They made their Honour of Jacob the pretence for not going to Jerusalem he being before Solomon's Temple 13. Jesus ansvvered and said unto her vvhosoever drinketh of this Water shall thirst again 14. But vvhosoever drinketh of the Water that I shall give him shall never thirst But the Water that I shall give him shall be in him a vvell of Water springing up into everlasting life 13. That which I call water is the Spirit of Grace which will give men everlasting satisfaction and joy and leave them no fleshly or unsatisfyed desires 15. The Woman saith unto him Sir give me this Water that I thirst not neither come hither to dravv 15. The ignorant mistaking Gods Grace to be what it is not may ask it so for carnal ends 16. Jesus saith unto her go call thy Husband and come hither 17. The Woman ansvvered and said I have no Husband Jesus said unto her Thou hast vvell said I have no Husband 18. For thou hast had five Husbands and he vvhom thou novv hast is not thy Husband In that saidst thou truly 16. It was not delusoâ—y Equivocation that Christ calls well saying but meant only that Truth not commonly known it 's like 19. The Woman saith unto him Sir I perceive that thou art a Prophet 20. Our Fathers vvorshipped in this Mountain and ye say that in Jerusalem is the place vvhere Men ought to vvorship 19 20. I perceive by thy knowing secrets that thou art a Prophet tell me then whether you Jews or we that follow our eldest Fathers be in the right about the Place of Worship N. This is the use of ignorant carnal people to start some Controversie about Circumstantials or Ceremonies
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
but have told you the truth I go before you to prepare for your entertainment 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also 3. Fear not that I should leave you desolate I do not prepare a place for you in vain but will come again and take you and all believers to my self as a glorified Society N. Did not many other Texts assure us of the Souls reception to Christ at our death this would be sad to us and make us think he would not take us to himself till his return to judgment But it being then that our felicity will be consummate in the consummation of the whole Church in one body therefore Christ putteth this promise of the fullest perfection for their comfort 4. And whither I go ye know and the way ye know 4. And you are not utter strangers to the God and Place that I go to or to the way 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth the life no man comâ—th unto the Father but by me 5 6. It is to the Father I am going And think not carnally of the place or state or way I am your way and Guide and I am the Truth signified by all ceremonial shadows and I am your Life both efficiently directively and finally you must come to God as your end by me as the only way if ever you will be happy 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him 7. You see me in my bodily presence But if you had known me better in my spiritual Being and in the works which I have done by my Fathers power you would better have known my Father also But as you have seen him in me and my works so henceforth you shall know him more 8. Philip saith unto him Lord shew us the Father and it sufficeth us 8. If we might but see the Father it would satisfie us N. Man in flesh would fain live by sight as more satisfying to him than meer faith 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Fathet and how sayest thou then Shew us the Father 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works 9 10. God is invisible and to be seen only in his works effects and appearances And in what or whom canst thou expect to see him more apparently than in me Have I been so long with you and hast thou not seen and known me If thou hast seen me thou hast seen the notifying appearance of the Father And what other sight of the Father canst thou expect Believest thou not that God the Father is so in me and I in him as that he appeareth to the world by me and though his Greatness shine more conspicuously in Sun and Stars Heaven and Earth yet his Holiness Wisdom and ruling Will and his saving Love to sinful man shew themselves most in me in the words that I speak and the works that I do which it is the Father that worketh in me 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father 11. If you will not believe my own testimony believe me for my Works that I am in the Father and acted by him and he is in me and his Power acteth by me And this Power shall be so manifested that I will enable those that believe in me to do greater Miracles than I have done when I ascend to my Father and send down my Spirit on them by which you shall see that I was acted by the Power of the Father 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son 14. If ye shall ask any thing in my name I will do it 13. And you shall find by experience in the answer of your Prayers that I am in God and actuate you by his Power For whatever you ask in my name which is fit to be asked and received I will do it as the Mediator between the Father and you that the Father may be glorified in and by the office of my Mediation and Administration When you find that asking in my name procureth your dâ—sire you may know that it is by me 15. If ye love me keep my commandments 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 15 16 17. If you do but love me and shew it by sincere keeping my commandments I will pray the Father and he shall give you the Holy Ghost in an eminent peculiar manner to be a Paraclet or an Agent and Advocate and Intercessor between me and you pleading my Cause with you and the World and pleading your Cause in Prayer with me and my Father To which end he shall as a vital Principle abide with you for ever Even Gods Spirit of Truth who shall teach you the Truth and confute the lying Deceiver The World cannot receive him as an Illuminater and Comforter because not knowing him and being prepossessed with contrary malignant inclinations it resisteth him But he hath in some measure taken possession of you already and ye know and obey him and he dwelleth with you and shall be in you as sent by me and as my Witness 18. I will not leave you comfortless I will come to you 18. Let not my departure too much trouble you I will not leave you as destitute Orphantes but I will rise and see you and when Ascended I will come to you by my Spirit and at last come and take all the Church unto my Glory 19. Yet a little while and the world seeth me no more but ye see me because I live ye shall live also 19. Though I shall shortly depart out of the sight of this World yet ye shall see me For I am your Head and Principle of Life and as I shall live with God in Glory so shall ye live by Communication of Life from me Note Here we have security for the Souls Immortality and Heavenly felicity If Christ live we shall live 20. At that day ye shall know that I
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
Policy was not utterly demolished till near fourty years after Christs Resurrection Therefore till then the Jews there were to be Preacht to and the twelve Apostles suited to the twelve Tribes though after the number was changed by Pauls Conversion when the Gospel was to be principally sent unto the Gentiles 23. And they appointed two Joseph called Barsabas who was surnamed Justus and Matthias 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosed 25. That he may take part of this Ministery and apostleship from which Judas by transgression fell that he might go to his own place 23 24 25. Note 1. The Apostleship was not only the qualification of Eye Witnesses of Christs works but a special preeminent office of some of those many who saw his works All that saw them were not Apostles Therefore Christ did set diversity and disparity of Ministerial Offices in his Church 2. Peters speech was to all the Disciples ver 15 16. It s therefore to be supposed that the two were chosen by all the Company but by the Conduct of the Apostles And God by Lot chose one of the two it being his Prerogative to make Apostles And I know no reason why the chief Pastors of the Church at least in cases of doubt should not now be so chosen 26. And they gave forth their lots and the lot fell upon Matthias and he was numbred with the eleven apostles 26. Note How casual soever it seemed God was the undoubted determiner of it But solemnly to appeal to his determination in ludricrous toys or things already determined by his word is but prophanely to take his name in vain CHAP. II. ANd when the day of Pentecost was fully come they were all with one accord in one place 1. It is by most Expositors taken to be on the Lords day though some few contradict it 2. Christ chose the time to send the Spirit when they were unanimously assembled for his worship 2. And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them 2 3. Note It is likely it was only on the Apostle 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance 4. They that were unlearned men were all suddenly filled with the Holy Ghost who inspiring their minds with Sacred Light of Knowledge and fervor of affection caused them to utter these in various Languages which they had never learnt in the Praises of God and his works Note As Baptism entereth Men into the state of Christianity this effusion of the Spirit solemnly invested the Apostles in the full state and power of their Offices 5. And there were dwelling at Jerusalam Jews devout men out of every Nation under heaven 5. Then were at Pentecost Jews out of many Nations where they were dispersed that came up to the Feast 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language 7. And they were all amazed and marvelled saying one to another Behold are not all these which speak Galileans And how hear we every man in our own tongue wherein we were born 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Libya about Cyrene and strangers of Rome Jews and proselytes 11. Cretes and Arabians we do hear them speak in our tongues the wonderful works of God 6 7 c. The word as of Christ and of his Gospel was that which they speak in the Tongues of all these Countries 12. And they were all amazed and were in doubt saying one to another What meaneth this 13. Others mocking said These men are full of new wine 12 13. Some derided them as Drunken 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all ye that dwell at Jerusalem be this known unto you and hearken unto my words 15. For these are not drunken as ye suppose seeing it is but the third hour of the day 14 c. It is but nine a Clock at which time Men use to pray fasting and Drunkeness will not enable a Man to speak various Languages 16. But this is that which was spoken by the prophet Joel 17. And it shall come to pass in the last days saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophesie and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my hand-maidens I will pour out in those days of my Spirit and they shall prophesie 16 c. This is the fulfilling of what Joel Prophecied of the times of the Messsiah c 19. And I will shew wonders in heaven above and signs in the earth beneath bloud and fire and vapour of smoke 20. The Sun shall be turned into darkness and the Moon into bloud before that great and notable day of the Lord come 21. And it shall come to pass that whosoever shall call on the name of the Lord shall be saved 19 20 21 Many Prodigies in Heaven and Earth as if the frame of Nature did shake or were altered shall go before the destruction of the Temple and Nation of the Jews But faithful praying Christians shall be saved 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles and wonders and signs which God did by him in the midst of you as ye your selves also know 23. Him being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain 24. Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden of it 22 23 24. You deny not the fact of those Miracles done by Jesus which are the infallible works of Gods attestation Gods determinate Counsel having appointed him to die as a Sacrifice for the Sins of the World and he foreknowing all that your wicked hearts do in it hereto accordingly with wicked hands you have murdered him not at all excusable by the said decree or fore knowledge of God But God raised him from the dead having loosed the bonds of Death it being impossible they should be held and conquered by it Note The word translated Pains of death may be also translated bonds But if it must be read Pains Death as a separation of Soul and Body is by privation a Penal state though not dolorous by positive evil yet some think that the Article of Descent into Hell signifieth some
every one to be to another as himself and so made all common not by destroying Propriety but Selfishness and causing Charity And God that moved them to it knew that they were quickly to be driven from their Possessions in Judea 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladness and singleness of heart 46. In the Temple was the meeting of the multitude and from house to house they had their lesser Meetings where they did eat together and Sacramentally Communicate and all with great joy and singleness of heart Note Breaking Bread sometime signifieth common eating together and sometimes Sacramental Communicating And it is likest here to signifie both conjunct because there the Church used the Sacrament at the end of a meel and not alone as now 47. Praising God and having favour with all the people And the Lord added to the Church daily such as should be saved 47. Praising God and applauded by all or in Charity to all God dayly added to the Church new Coverts saved from unbelief and sin and to be saved by further Grace and Glory CHAP. III. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth hour 1. Note They conformed to the Jews ordinary way of choosing the Temple for a place of Prayer and choosing the common hour 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautiful to ask alms of them that entred into the Temple 3. Who seeing Peter and John about to go into the Temple asked an alms 4. And Peter fastening his eyes upon him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth Rise up and walk 2. Note 1. They that have not Money may have much better Holiness and Spiritual Riches are found most with Poverty 2. God gave this Cripple better than he asked 7. And he took him by the right hand and lift him up and immediately his feet and Ancle-bones received strength 8. And he leaping stood and walked and entred with them into the Temple walking and leaping and praising God 7. Note This and such Miracles were not at the meer will of the Aposties but when God would work them his spirit by inspiration made it known to them and put them on 9. And all the people saw him walking and praising God 10. And they knew that it was he which sat for alms at the Beautiful gate of the Temple and they were filled with wonder and amazment at that which had happened unto him 9.10 He had so long used to be there begging that they well know him and wondred at the change 11. And as the lame man which was healed held Peter and John all the People ran together unto them in the Porch that is called Solomons greatly wondring 11. The Miracle made the People crowd to gaze at them 12. And when Peter saw it he answered unto the People Ye men of Israel why marvel ye at this or why look ye so earnestly on us as though by our own power or holiness we had made this man to walk 12. After all the Miracles that Christ himself did why make you so strange a matter of this or why gaze you with wonder on us as if you thought we did it by our own Power or Holiness 13. The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him go 14. But ye denied the holy one and the just and desired a murderer to be granted unto you 15. And killed the Prince of life whom God hath raised from the dead whereof we are witnesses 13. This is the work of Jesus glorified whom ye Murdered though he was the Holy One and Just and the Lord of Life now raised to Glory 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundness in the presence of you all 16 Quest Whose Faith was it The lame man shewed no belief in Christ before he was healed Answ 1. It was by the Apostles Faith 2. And for the generating of Faith in others 17. And now brethren I wot that through ignorance ye did it as did also your Rulers 17. Note Ignorance is the Common cause of error and all sin But some mens ignorance is more willful than others and against more light and hath less excuse And so was the Rulers worse than the Peoples 18. But those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled 18. God who decreed Christs sufferings for man foretold it and permitted your sin that did it and his Prophecies and Promises of our Redemption are thus fulfilled 19. Repent ye therefore and he converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you 19 20. Repent therefore of your rejecting Jesus Christ and be Converted to true Christianity and Godliness that your sins may be forgiven and so found to your comfort when the time of Christs glorious return shall rejoyce all true believers and God shall send Jesus visibly to justifie and glorifie them whom we now Preach to you and was designed to be our Saviour 21. Whom the heaven must receive until the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began 21. Who must be in the Heavens in Glory not visible here till the great and blessed change shall come which God hath Promised by all his Prophets and sin and curse shall be taken away and the Creation shall be delivered from the bondage of Corruption into the glorious liberty of the Sons of God and there shall be a new Heaven and a new Earth in which shall dwell Righteousness Even the time of our actual full Redemption and Salvation 22. For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to pass that every Soul which will not hear that Prophet shall be destroyed from among the People 22 23. Note Though Moses immediately spake of the species of the Jewish Government by a Prophetical Theocracy that God would not Rule them by Elective or Hereditary Kings but by Prophets or Men Prophetically
c. which are left to them as Judges of Edification But not when they forbid Christs Ministers the work to which they are vowed and consecrated unless they be unable or forfeit their Commission The Pastors or Bishops Preached three hundred years against the Will of Emperors and Kings and long after against the Will of Christian Emperors called Arians Eutychians Monothelites c. For we cannot but speak the things which we have seen and heard 20. We are not so blind and hardened as to go against all the Divine Evidence which we have seen and heard and to silence what God bids us speak of which we have been the Eye and Ear Witnesses our selves 21. So when they further threatned them they let them go finding nothing how they might punish them because of the people for all men glorified God for that which was done 21. The common People were not so blinded hardened and malignant as the Chief Priests and Rulers but glorifyed God for that which did but stir up the Rulers malice â— God made the People a restraint to the Priests and Rulers rage 22. For the man was above fourty years old on whom this miracle of healing was shewed 22. For the case was past all doubt the Man having been thus lame forty years Chap. 3.2 23. And being let go they went to their own company and reporred all that the chief Priests and Elders had said unto them 24. And when they heard that they lift up their voice to God with one accord and said 23. Note Not that all are supposed with conjunct voice to say just the same words but either some of them one part and some another or some said these words with others acclamations and consent or they all spake by turns to the same sence Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is 25. Who by the mouth of thy Servant David hast said Why did the heathen rage and the people imagine vain things 26. The Kings of the Earth stood up and the Rulers were gathered together against the Lord and against his Christ 24. God Prophesied by David that the Rulers of the Nations Gentiles and Jews should in vain joyn their Councels and Powers against Christ his Gospel and his Kingdom 27. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together 28. For to do whatsoever thy hand and thy Counsel determined before to be done 27. All combined by their own wickedness to do that which God hath foredetermined God foredecreed that Christ should be a sacrifice for sin but the wicked determination of their Wills that did it God only foresaw and permitted but did not cause 29. And now Lord behold their threatnings and grant unto thy Servants that with all boldness they may speak thy word 30. By stretching forth thine hand to heal and that signs and wonders may be done by the name of thy holy child Jesus 29 30. Note 1 That threatnings of malignant People are a fit opportunity for Gods Grace to his Servants 2. Boldness to Preach when unjustly forbidden is a great effect of Gods grace to his Servants 3. The gift of convincing miracles though promised must be prayed for by them 31. And when they had prayed the place was shaken where they were assembled together and they were all filled with the holy Ghost and they spake the word of God with boldness 31. The Spirit caused them thus to pray and more of the Spirit was poured on them in answer to those Prayers giving the boldness which they asked and that with a signal shaking of the place 32. And the multitude of them that believed were of one heart and one Soul neither said any of them that ought of the things which be possessed was is own but they had all things common 32. They were all of one mind and will and practice united in fervent Love which made all common to them Note It was not a commonness by levelling Titles but by voluntary fervent love 2. And the Spirit did this in the beginning to give the word an example what true Christianity and the Spirits Operation is even such fervent Love to each other for Christ's sake as destroyeth all sinful selfishness and maketh others interest to be to us as our own and so uniteth us in one Body 33. And with great power gave the apostles witness of the resurrection of the Lord Jesus and great grace was upon them all 33. And with evident miracles and wonderful gifts of the Spirit did the Apostles perform their Testimony of Christs Resurrection And the favour of God and Man was upon them or great charity prevailed among them 34. Neither was there any among them that lacked for as many as were possessours of land or houses sold them and brought the prices of the things that were sold 35. And laid them down at the apostles feet and distribution was made unto every man according as he had need 34. This was neither to be the constant practice nor yet was it an unwise excess of zeal But it was a present effect of the Spirit to shew what a degree of Love all Christians should desire and what self-denial and contempt of Riches it should cause 36. And Joses who by the apostles was surnamed Barnabas which is being interpreted The Son of consolation a Levite and of the Countrey of Cyprus 37. Having land sold it and brought the money and laid it at the apostles feet 36 37. To signifie his renouncing the World and selfishness in Love to Christ and his Church he himself being after to go abroad the World to preach the Gospel CHAP. V. BUt a certain man named Ananias with Sapphira his wife sold a possession 2. And kept back part of the price his wife also being privy to it and brought a certain part and laid it at the apostles feet 3. But Peter said Ananias why hath Satan filled thine heart to lie to the holy Ghost and to keep back part of the price of the land 1. They pretended to give the whole price but brought a part and said it was all Why hast thou let Satan put so great a sin into thy heart as to think to deceive the Holy Ghost in us Apostles as if he knew not when thou lyest Note The sin consisted 1. In Hypocrisie pretending to give more than he did 2. In the remnant of a worldly distrustful mind that could not trust God with all 3. In blasphemy against the Holy Ghost implyed as if he knew not the heart 4. In reserving what he pretended to devote which was a kind of Sacriledge 4. Whiles it remained was it not thine own and after it was sold was it not thine own power why hast thou conceived this thing in thine heart thou hast not lied unto men but unto God 4. While it was unsold it was thy
trembled and durst not behold 31. If so small an appearing of God will make man tremble why are not we constantly awed by the belief of his Glory 33. Then said the Lord to him Put off thy shoes from thy feet for the place where thou standest is holy ground 33. Note 1. The Holiness of Places is their separate relation to some holy work of God or some appearance of him God will have outward bodily expressions of inward Reverence to him and to that which is specially related to him 34. I have seen I have seen the affliction of my people which is in Egypt and I have heard their groaning and am come down to deliver them And now come I will send thee into Egypt 34. Note God is not ignorant or regardless of his peoples sufferings 2. But his usual season of deliverance is when their sufferings are at the greatest 35. This Moses whom they refused saying Who made thee a ruler and a Judge the same did God send to be a ruler and a deliver by the hands of the Angel which appeared to him in the bush 35. God sent by his Angel the same man to Rule and Deliver them whom they refused to be their Ruler and deliverer even as you now have done by Jesus Christ whom God hath sent 36. He brought them out after that he had shewed wonders and signs in the land of Egypt and in the red Sea and in the wilderness fourty years 36. God wrought many Miracles by him for their deliverance who had rejected him As he hath done by Jesus for your deliverance 37. This is that Moses which said unto the children of Israel A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear 37. This Moses of whom you boast thus prophesied of Christ a Prophet c. 38. This is he that was in the Church in the wilderness with the Angel which spake to him in the mount Sina and with our Fathers who received the lively Oracles to give unto us 39. To whom our Fathers would not obey but thrust him from them and in their hearts turned back again in Egypt 40. Saying unto Aaron Make us Gods to go before us for as for this Moses which brought us out of the land of Egypt we wot not what is become of him 38. This is he whose name you honour who was in the Congregation in the Wilderness who received the Oracles of God by voice which he gave you then as the way of life in subordination to Faith in his promises whom yet your Ancestors would not obey but rebelled against him and refused him and unthankfully would have returned to that Egyptian Bondage from which by so many Miracles they were delivered yea rebelled against God and turned Idolators and made Aaron make them feigned Gods to go before them 41. And they made a calf in those days and offered sacrifice unto the idol and rejoyced in the works of their own hands 41. So sottish were they as to honour that as God which they had made themselves 42. Then God turned and gave them up to worship the host of Heaven as it is written in the book of the Prophets O ye House of Israel have ye offered to me slain beasts and sacrifices by the space of fourty years in the wilderness 43. Yea ye took up the Tabernacle of Moloch and the star of your God Remphan figures which he made to worship them and I will carry you away beyond Babylon 42. That the text Amos 5. meaneth by Moloch and Rempham a Deifyed Egyptian King and Saturn See Dr. Hammonds Annot. and other conjectures in Beza c. whether this last Idolatry was included in the Golden Calf or the Text only meant they fell to it after Joshua's days is uncertain Though the Hebrew say beyond Damascus and Lukes Greek Beyond Babylon the sence is the same And Luke writing in the Greek it 's like used not the same word as Stephen in Chaldee 44. Our Fathers had the Tabernacle of Witness in the wilderness as he had appointed speaking unto Moses that he should make it according to the fashion that he had seen 44 These Ancestors had the Tabernacle of the Testimony where was the Ark of God that had the Tables of the Law and where God used by signs to signifie his presence and give his Oracles This Moses was to make according to the pattern which God shewed him 45. Which also our Fathers that came after brought in with Jesus into the possession of the Gentiles whom God drave out before the face of our Fathers unto the days of David 45. This Tabernacle our Fathers after brought into Canaan with Joshua and it continued till Davids time 46. Who found favour before God and desired to find a Tabernacle for the God of Jacob. 47. But Solomon built him an House 46. Who being beloved of God desired to have built him a Temple But God chose Solomon to build it 48. Howbeit the most High dwelleth not in Temples made with hands as saith the Prophet 49. Heaven is my throne and Earth is my foot-stool What House will ye build me saith the Lord or what is the place of my rest 50. Hath not my hand made all these things 48 49 50. Temples are for Gods Worship and not for Gods confinement or necessary abode Heaven is the place of his glory and Earth of his lower blessings and all the world of his presence He made all things and needeth not your Temple but may forsake it for your Sin 51. Ye stiff-necked and uncircumcised in heart and ears ye do always resist the holy Ghost as yours Fathers did so do ye 51. Ye are an unruly obstinate People whose hearts are unreformed and uncircumcised and your Ears stopt against the Truth while you glory in your Circumcision you have in all ages resisted the Spirit and Word of God And while you disown your fore-fathers actions you are like them and do the very same 52. Which of the Prophets have not your Fathers persecuted and they have slain them which shewed before of the coming of the just One of whom ye have been now the betrayers and Murderers 53. Who have received the Law by the disposition of Angels and have not kept it 52 53. You boast of the Law and the Prophets and the expected Messiah But which of the Prophets did not your Fathers persecute And those that Prophesied of the Messiah they murdered And so have you done now by the Messiah himself and out done all your Ancestors in wickedness and the Law which yo boast of delivered by Angels you have neither understood nor kept 54. When they heard these things they were cut to the heart and they gnashed on him with their teeth 54. At these words their very hearts were enraged against him c. Reproof which convinceth and humbleth them whom God Converteth enrageth proud obdurate sinners and turneth them to persecute the Reprovers
That there is a God whom we offended to whom he reconcileth us and who gave him to us in love and that his word is true and that by the Word and by the Holy Ghost he sanctifieth and prepareth us for Heaven 38. And he commanded the chariot to stand still and they went down both into the water both Philip and the eunuch and he baptized him 39. And when they were come up out of the water the Spirit of the Lord caught away Philip that the eunuch saw him no more and he went on his way rejoycing 38 39. The Angel or Power of God caught away Phillip Note A Converted man hath great cause of rejoycing The Gospel proclaimed much more heartily received is matter of great joy 2. The Tradition of Abassia where is a great Empire of Christians is that they received the Christian Faith by this man who was the Queens Lord Treasurer And some Learned men conjecture that it was rather by Frumentius and Edesius and that it was Abassia that was by Historians miscalled India But if these first brought in Church Government by a Bishop the Eunuch might bring Lay Christianity before 40. But Philip was found at Azotus and passing through he preached in all the cities till he came to Cesarea CHAP. IX ANd Saul yet breathing out threatnings and slaughter against the Disciples of the Lord went unto the high Priest 2. And desired of him Letters to Damascus to the synagogues that if he found any of this way whether they were men or women he might bring them bound unto Jerusalem 1. Ignorant zeal made Saul set himself to destroy the Chrstians and sought to the High Priest for Power and travelled toward Damascus to do it that he might find them out and bring them in Bonds 3. And as he journeyed he came near Damascus and suddenly there shined round about him a light from Heaven 3. God the father of Light useth to shew himself to man by Light external and internal and so doe his Angels when the Devil is the Prince of Darkness 4. And he fell to the Earth and heard a voice saying unto him Saul Saul why persecutest thou me 4. The Power of God went forth with that Light and cast him to the ground c. Note 1. Love and Mercy in Christ expostulate with a blinded furious Sinner in order to his Conversion 2. But till Power had cast him down the Expostulation came not God can soon lay proud Prosecutors on the Earth and tame them and make them fear and hear 3. Whatever is done against Christians for any thing that Christ commandeth them he taketh as done against himself If we are bound by the Law of Christ to Preach to Pray to edifie each other to live a Holy life and we be reviled scorned called all manner of evil names imprisoned fined banished or murdered for this Christ will judge the doers of it as doing it against him 5. And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest It is hard for thee to kick against the pricks 5. Note Did wicked Prosecutors know Christ it would restrain them from persecution But the subtile Devil hath taught Hypocrite Christians to prosecute him as by his own Authority and Commission and in his own name and for his Church that is themselves 2. Christs Servants should no more doubt of their seasonable vindication when persecuted for their duty than if Christ was pesonally persecuted in their stead 3. O how terrible will it at last prove to Persecutors that they have kickt with their bare feet against the Pricks or Thorns of Gods displeasure Who hath hardened himself against him and hath prospered Or who hath Conquered the Almighty 6. And he trembling and astonished said Lord what wilt thou have me to do And the Lord said unto him Arise and go into the city and it shall be told thee what thou must do 6. Note God can make the firercest Persecutor tremble And then O how they are changed ready to do any thing that God will bid them which before they Persecuted And if the change be true this will hold and come to practice 2. O then what need have proud Persecutors to be cast down and how great a mercy to them it may prove 7. And the men which journeyed with him stood speechless hearing a voice but seeing no man 7. Note In Act. 22.9 it is said they that were with him saw the Light and were afraid but heard not the voice of him that spake The sence of both is they saw the Light and heard the sound which its like was a Thunder or like it but heard not the voice or words of Christ which in that sound were uttered to him nor saw any similitude of Christ Though we have only Pauls witness of this his after life of labour suffering and Miracles proveth it to be true 8. And Saul arose from the Earth and when his eyes were opened he saw no man but they led him by the hand and brought him into Damascus 8. This stroak of blindness was to convince him of the blindness of his Persecuting fury 9. And he was three days without sight and neither did eat nor drink 9. Note This was some conformity to Christs being three Days and Nights in the darksom Grave 10. And there was a certain Disciple at Damascus named Ananias and to him said the Lord in a vision Ananias And he said Behold I am here Lord. 11. And the Lord said unto him Arise and go into the street which is called Straight and inquire in the House of Judas for one called Saul of Tarsus for behold he prayeth 12. And hath seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight 10. Ananias was a Christian appointed by God to this work on Saul 2. Praying was next to resolved obedience and submission the first fruits of Sauls Conversion 13. Then Ananias answered Lord I have heard by many of this man how much evil he hath done to thy Saints at Jerusalem 14. And here he hath authority from the chief Priests to bind all that call on thy name 13. Note Ananias objecteth what he had heard of Sauls as rendring his conversion improbable 15. But the Lord said unto him Go thy way for he is a chosen vessel unto me to bear my name before the Gentiles and Kings and the Children of Israel 16. For I will shew him how great things he must suffer for my names sake 15. Obey me who know man and my own decrees and object not former things against me I have chosen him c. 17. And Ananias went his way and entred into the House and putting his hands on him said Brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou mightest receive thy sight and be filled with the holy Ghost 17. God hath made known to me what
and Preached to them This is notifyed 1. In that he was a Proselyte of Justice though not Circumcised 2. He is called a Godly man or devout 3. He kept no other in his house 4. He was full of works of Charity 5. And constant in Prayer with due fasting 6. God testified his acceptance of him 3. He saw in a vision evidently about the ninth hour of the day an Angel of God coming in to him and saying unto him Cornelius 3. Being fasting and at Prayer at three a Clock Afternoon an Angel appeared to him 4. And when he looked on him he was afraid and said What is it Lord And he said unto him Thy Prayers and thine aâ—ms are come up for a memorial before God 4. The sight of the Angel struck him with dread c. He said Thy Prayers and Alms coming from Faith and a sincere heart are so acceptable to God that he hath sent me to give thee this notice of it and to reward thee with a farther Blessing 5. And now send men to Joppa and call for one Simon whose surname is Peter 6. He lodgeth with one Simon a tanner whose house is by the sea-side he shall tell thee what thou oughtest to do 5. Note God will honour his appointed qualified instruments in the giving of his Mercies 7. And when the Angel which spake unto Cornelius was departed he called two of his houshold-servants and a devout souldier of them that waited on him continually 8. And when he had declared all these things unto them he sent them to Joppa 7 8. Note O What a Blessing to a Family is a good Master that will keep such about him as he can trust and also deserve his special Love And what happy society are such Familys This man had even Godly Soldiers who use to be the worst of Men. 9. On the morrow as they went on their journey and drew nigh unto the city Peter went up upon the house-top to pray about the sixth hour 9. Note God doth no great things usually but by men of Prayer at least accepteth no other 10. And he became very hungry and would have eaten but while they made ready he fell into trance 11. And saw Heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four corners and let down to the Earth 12. Wherein were all manner of four-footed beasts of the Earth and wild beasts and creeping things and fowls of the air 13. And there came a voice to him Rise Peter kill and eat 10. The clean and the unclean noted the Jews and Gentiles and also the abrogation of the Ceremonial Laws of Meats 14. But Peter said Not so Lord for I have never eaten any thing that is common or unclean 15. And the voice spake unto him again the second time What God hath cleansed that call not thou common 16. This was done thrice and the vessel was received up again into heaven 14. What Meats or what Persons God hath cleansed do not thou call polluted and unclean to be rejected 17. Now while Peter doubted in himself what this vision which he had seen should mean behold the men which were sent from Cornelius had made enquiry for Simons house and stood before the gate 18. And called and asked whether Simon which was surnamed Peter were lodged there 17. The same God directeth both the Visions and the Messâ—ages of Cornelius to concur 19. While Peter thought on the vision the Spirit said unto him Behold three men seek thee 20. Arise therefore and get thee down and go with them doubting nothing for I have sent them 20. Note How this speaking of the Spirit was done and known they only that have it can fully conceive 21. Then Peter went down to the men which were sent unto him from Cornelius and said Behold I am he whom ye seek what is the cause wherefore ye are come 22. And they said Cornelius the centurion a just man and one that feareth God and of good report among all the nation of the Jews was warned from God by an holy Angel to send for thee into his house and to hear words of thee 22. God commanded Cornelius to send for thee to hear thee 23. Then called he them in and lodged them And on the morrow Peter went away with them and certain brethren from Joppa accompanied him 24. And the morrow after they entred into Cesarea and Cornelius waited for them and had called together his knismen and near friends 23 24. Note This good man had a care that his Kindred and Friends might all be saved as well as he 25. And as Peter was coming in Cornelius met him and fell down at his feet and worshipped him 26. But Peter took him up saying Stand up I my self also am a man 25. Note It was not a Divine Worship that Cornelius gave him but yet Peter would not accept of any that was so extraordinary as was unmeet for an humble man to own 27. And as he talked with him he went in and found many that were come together 27. Note As evil as those times were such Conventicles were then allowed 28. And he said unto them Ye know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation but God hath shewed me that I should not call any man common or unclean 29. Therefore came I unto you without gainsaying assoon as I was sent for I ask therefore for what intent ye have sent for me 28. God hath satisfied me to come to you though Gentiles 30. And Cornelius said Four days ago I was fasting until this hour and at the ninth hour I prayed in my house and behold a man stood before mein bright clothing 31. And said Cornelius thy prayer is heard and thine alms are had in remembrance in the sight of God 32. Send therefore to Joppa and call hither Simon whose surname is Peter he is lodged in the house of one Simon a Tanner by the sea-side who when he cometh shall speak unto thee 33. Immediately therefore I sent to thee and thou hast well done that thou art come Now therefore are we all here present before God to hear all things that are commanded thee of God 30. I was thus commanded by an Angel of God to send for thee and now I and my friends are all here ready as in Gods presence obediently to hear what ever message or command God sendeth by thee to us some Copies have before thee not God 34. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons 35. But in every nation he that feareth him and worketh righteousness is accepted with him 34. I do by this instance more fully than before perceive that God respecteth not men for their Country sake or any common worldly priviledges but for their real goodness and whatever Nation a man be of if
he so sincerely believe in God and his Mercy as to fear and serve him or to work righteousness or truly obey his Laws he shall be mercifully accepted by him who is the rewarder of them that diligently seek him 36. The word which God sent unto the Children of Israel Preaching peace by Jesus Christ he is Lord of all 37. That word I say you know which was published throughout all Judea and began from Galilee after the baptism which John preached 38. How God anointed Jesus of Nazareth with the holy Ghost and with power who went about doing good and healing all that were oppressed of the Devil for God was with him 36 c. The word which God sent to the Children of Israel was not like Moses Law confined to them but it was the Proclaiming of Reconciliation to all Jews and Gentiles that will believe in him who is by Redemption Lord of all and not only of the Jews This word you cannot but have heard hath been published throughout all Judaea c. How God indued Jesus with the Holy Ghost and with Power who went about donig good and healing c. 39. And we are witnesses of all things which he did both in the land of the Jews and Jerusalem whom they slew and hanged on a tree 40. Him God raised up the third day and shewed him openly 41. Not to all the People but unto witnesses chosen before of God even to us who did eat and drink with him after he rose from the dead 39. We are Witnesses of his Doctrine and Miracles and of his Resurrection and did eat and drink with him being chosen to this Office 42. And he commanded us to preach unto the People and to testifie that it is he which was ordained of God to be the judge of quick and dead 42. Judge of all that are alive at his coming and that were dead before and are then raised 43. To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins 43. All the Prophets foretold that through the Merits of this the Messiah God by his Covenant of Grace would give Remission of sins to all that truly believe in him 44. While Peter yet spake these words the holy Ghost fell on all them which heard the word 44. Even while Peter was thus speaking the great miraculous gift of the Holy Ghost came down on all that heard which broak out in the effects before them all 45. And they of the circumcision which believed were astonished as many as came with Peter because that on the Gentiles also was poured out the gift of the holy Ghost 46. For they heard them speak with tongues and magnified God Then answered Peter 45. This was astonishing News to the Jewish Christians to hear Gentiles speak Tongues not learned and to be rapt up in the praise of God 47. Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we 47. Can any reason be given why these though Gentiles should not be Baptized when God hath thus signally owned them by his miraculous gift of the Spirit as he hath done us 48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days 48. He caused them to be entred by Baptism into the Christian Covenant and Church and they prayed him to stay a while with them to confirm and comfort them CHAP. XI ANd the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God 2. And when Peter was come up to Jerusalem they that were of the Circumcision contended with him 3. Saying thou wentest in to men uncircumcised and didst eat with them 1 2. Note 1. Even in the pure Apostolical first Church there were wrangling contending Christians 2. Even that which should have been their rejoycing was their matter of censorious contention 3. These weak ones charged sin on the Apostle as if they had been wiser and holier than he 4. It was the separating and self honouring vice which caused this censorous contention 4. But Beter rehearsed the matter from the begining and expounded it by order unto them saying 5. I was in the City of Joppa praying and in a trance I saw a Vision A certain Vessel descend as it had been a great sheet let down from Heaven by four corners and it came even to me 6. Upon the which when I had fastened mine eyes I considered and saw four-footed beasts of the Earth and wild beasts and creeping things and fowls of the air 7. And I heard a voice saying unto me Arise Peter slay and eat 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth 9. But the voice answered me again from Heaven What God hath cleansed that call not thou common 10. And this was done three times and all were drawn up again into Heaven 11. And behold immediately there were three men already come unto the house where I was sent from Cesarea unto me 12. And the Spirit bade me go with them nothing doubting Moreover these six brethren accompanied me and and we entred into the mans house 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter 14. Who shall tell thee words whereby thou and all thy house shall be saved 4. Of all this we have spoken on the former Chapter Note 1. God who hath ordained the Ministry of men will use it for mens Salvation 2. How greatly should the Gospel and mens Preachtng it be valued when it is Gods means of saving men 3. God used then to Covenant and save whole houshoulds together And it seems Cornelius's house was prepared for it 15. And as I began to speak the holy Ghost fell on them as on us at the beginning 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost 15 16. I remembred Christs promise of the Spirit and saw that he owned them by fullfilling it 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God 17. Seeing God so evidently owned them as he had done us I was neither able nor willing to oppose God in his way of mercy to the Gentiles which should rather be our joy 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentace unto life 18. Note 1. Goâ—s miraculous gift of the Spirit was an undenyable evidence of his approbation 2. Censorious separating Contention came from hafty rash judging of things unknown and before they heard what could be said 3. When contentious censorious
broken up many of the Jews and religious proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God 42. Beginners newly convinced must be followed with perswasions to proceed and persevere 44. And the next sabbath-day came almost the whole city together to hear the word of God 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming 44 45. Note 1. The Apostles did use to meet on the Jews Sabbath on their Synagogues and to observe the outward rest of them while they were among the Jews both to get an opportunity of Preaching to them and to avoid their offence till the dissolution of their state had in fact cast down their Law and Policy which Christ had before abrogated 2. The Crowds of Hearers and Multitude of Converts being hateful to Satan doth usually stir up rage in his servants and raise greater opposition 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldest be for Salvation unto the ends of the Earth 46 47. God did appoint us to offer Christ first to you Jews and he or we rejected not you first But seeing by your obstinate rejecting of Christ and his Gospel you make and shew your selves unworthy and uncapable of so great Mercy we go to the Gentiles for so is our Commission 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to eternal life believed 48. Note It is a Controversie what is here meant by Ordained to Eternal life whether it be Ordained by Gods decree or ordered by preparing Grace But there is no doctrinal Controversie arising from either Exposition those being Proselytes or otherwise in the neerest disposition to believe its probable at the least were the persons here meant But that God also doth fore decree whom he will effectually Convert and save should be past doubt with all sober Christians the Perfection of God and the words of Scripture making it plain and not only Augustine and Protestants but almost all the Papists Doctors and Schoolmen proving it And Dr. Hammon confesseth that this preparing Grace is Gods Gift which therefore he before purposed to give But when he opposeth The absolute decree of destinating them whatsoever they do to Salvation It is very ill done so to insinuate that this is the opinion of those that dissent from him who are so far from it that they hold that to destinate to Holiness and Salvation is one and the same decree of God Of this see my Catholick Theoligie fully handling it Alas for this sad Disease in Church Doctors 49. And the word of the Lord was published throughout all the region 50. But the Jews stirred up the devout and honourable women and the cheif men of the city and raised persecution against Paul and Barnabas and expelled them out of their coasts 50. Note Devout Women and Men in ignorance may be Adversaries to Christianity and Truth and Instruments of Persecution And the chief and honorable are oft the chief herein 2. Powerful successful Preaching useth to stir up violent Persecuting which oft driveth the Preachers to some other place where God hath some to call 51. But they shook off the dust of their feet against them and came unto Iconium 51. Note As Excommunication was dismal to them that were cut off so shaking off the dust of their seet aganst them was a dismal signification of a forsaken People 52. And the Disciples werefilled with joy and with the holy Ghost 52. Note Gods Grace and the Churches joy may increase under Persecution and Expulsion by men CHAP. XIV ANd it came to pass in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed 2. But the unbelieving Jews stirred up the Gentiles and made their minds evil-affected against the brethren 1 2. Still the great success of the Ministry is attended with the greatest Envy and opposition of bad Men. 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signs and wonders to be done by their hands 3. Note Long Preaching is needful to root that word which one or two Sermons oft leaveth loose 2. Miracles were the convincing cause of the Credibility of the Apostles testimony 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 4. Note The Gospel causeth divisions by saving some or else all would perish together in Concord 5. And when there was an assault made both of the Gentiles and also of the Jews with their Rulers to use them despitefully and to stone them 6. They were ware of it and fled unto Lystra and Derbe Cities of Lycaonia and unto the Region that lieth round about 7. And there they preached the Gospel 5. Note Still Persecution disperseth the Gospel 8. And there sat a certain man at Lystra impotent in his feet being a creeple from his Mothers womb who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed 10. Said with a loud voice Stand up right on thy feet And he leaped and walked 8. The Holy Ghost when he would do the Miracle made Pâ—â—l discern the Mans Faith and exciteth him to bid him stand up 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likeness of men 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chief speaker 11. They knew that such a Miracle must be a supernatural work and done by God and they called them by the usual names of their Gods 13. Then the priest of Jupiter which was before their city brought Oxen and garlands unto the Gates and would have done sacrifice with the people 13. The Priest of Jupiter whose Temple or Statue was without the City brought Oxen to sacrifice to them Note Such Men are readier for Idolatries than to receive Gods word 14. Which when the Apostles Barnabas and Paul heard of they rent thir clothes and ran in among the people crying out 15. And saying Sirs why do ye these things We also are men of like passions with you and Preach unto you that ye should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all things that are therein 14. Note 1.
brought him unto Areopagus saying May we know what this new doctrine whereof thou speakest is 20. For thou bringest certain strange things to our ears we would know therefore what these things mean 19. They brought him to the Court of Judicature who were to be Judges before any new God was to be received that they might hear what God it was that he Preached 21. For all the Athenians and strangers which were there spent their time in nothing else but either to tell or to hear some new thing 21. The very learning and daily business of the Athenian Philosophers Students and Sojourners was but to know News and tell it whether Speculative or Historical And what else is all learning that serveth not to Holiness and Heaven 22. Then Paul stood in the midst of Mars-hill and said Ye men of Athens I perceive that in all things ye are too superstitious 22. Ye are on pretence of being very Religious addicted to worship multitudes of Gods 23. For as I passed by and beheld your devotions I found an altar with this inscription TO THE UNKOWN GOD. Whom therefore yeâ— ignorantly worship him declare I unto you 23. Whatever was the occasion of that Inscription you confess you worship an unknown God I would therefore make known to you that only God whom you must worship 24. God that made the world and all things therein seeing that he is Lord of Heaven and Earth dwelleth not in Temples made with hands 25. Neither is worshipped with mens hands as though he needed any thing seeing he giveth to all life and breath and all things 24 25. Bring not down that God that made and owneth all the World imaginarily to your Temples and Images or think that he needeth or you can give him any thing who giveth us all things 26. And hath made of one bloud all nations of men for to dwell on all the face of the Earth and hath determined the times before appointed and the bounds of their habitation 26. And hath made all Men of one human nature propagated from one root and ordered them into their several Countries and bounded habitations determined by him 27. That they should seek the Lord if haply they might feell after him and find him 27. Making it their duty to seek to know him as their Maker by his works and as their Benefactor by his Mercies which palpably declare him that they might serve love and worship him as their God 27.28 Though he be not far from every one of us For in him we live and move and have our being as certain also of your own poets have said For we are also his offspring 27 28. He is as neer us as our Souls are to our Bodys Being indeed more than a Soul to all the World For it is In him that we live and move and have our Being As your Poet Aratus faith For we are his off-spring for of him and through him and to him are all things and no Parent so much causeth us as God doth nor doth the Soul so much to our life motion and being as God doth 29. Forasmuch then as we are the offspring of God we ought not to think that the Godhead is like unto gold or silver or stone graven by art and mans device 29. Our Souls being the best Image of God our Maker we must not so much debase him as to make Images of him of Gold Silver or Stone as if he was like such shapes 30. And the times of this ignorance God winked at but now commandeth all men every where to repent 30. And as man seemeth by forbearance a while to connive at faults so God hath not in the time of this ignorance either punished the World as such deserveth nor sent them from Heaven that notice of his displeasure and that call to Repent and amend as now he doth but left them mostly to the Light of Nature and the discoveries of his Works and Providence But now in hatred of Sin and Mercy to Sinners he hath sent a special Messenger to the World to call all to Repentance and offer them pardon thereupon 31. Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead 31. For he hath certainly determined to judge the World with Righteousness by that Man whom he hath ordained to be the Saviour of the Faithful and the Judge of all which though it seem incredible to most that a man should be so advanced to be King and Judge of all the World yet God hath given certain proof of by evidence sufficient to evince it to true reason in that he hath raised him from death to life and taken him up to Heaven 32. And when they heard of the Resurrection of the dead some mocked and others said We will hear thee again of this matter 33. So Paul departed from among them 12 13. Note The Resurrection seemed so incredible that some Epicureans its like scoft at it Note Paul did wisely in Preaching the true God to them first and reproving their Idolatry and only concluding with the notice of Christ And yet no sort of men more contemned his Doctrine than the Learned Athenians Self-conceit and the prepossession of their vain though extolled Learning most powerfully kept out the Truth And it did not please God there to work Miracles to convince them 34. Howbeit certain men clave unto him and believed among the which was Dionysius the Areopagite and a woman named Damaris and others with them 34. This famous University yeilded few Converts But those few were precious to God CHAP. XVIII AFter these things Paul departed from Athens and came to Corinth 2. And found a certain Jew named Aquila born in Pontus lately come from Italy with his wife Priscilla because that Claudius had commanded all Jews to depart from Rome and came unto them 2. That Claudius banished all Jews from Rome is certain but the cause is uncertain Suetonius saith It was their Tumults by the impulse or imitation of Christ or some read it of one Crestus It is not unlike that the Jews rage at Rome against the Gospel made them Tumultuous against Christians and thereupon both sorts were banished under the name of Jews And so there could then be no Church left and tolerated at Rome but Gentiles only For it is doubtless that the Christian Jews were banished 3. And because he was of the same craft he abode with them and wrought for by their occupation they were Tent-makers 3. Note Men separated to the Ministry of the Gospel may labour for their Living if needful 4. And he reasoned in the Synagogue every Sabbath and perswaded the Jews and the Greeks 4. Note Still the Jews Synagogue was his Preaching place to gather the beginnings of a Church 5. And when Silas and Timotheus were come from Macedonia Paul was
my youth which was at the first among mine own nation at Jerusalem know all the Jews 5. Which knew me from the beginning if they would testifie that after the most straitest sect of our Religion I lived a Pharisee 6. And now I stand and am judged for the hope of the promise made of God unto our Fathers 7. Unto which promise our twelve tribes instantly serving God day and night hope to come for which hopes sake King Agrippa I am accused of the Jews 4. Note He supposeth Agrippa acquainted with the Jewish affairs of their expectation of the Messiah and the Preaching of Christianity and the stirs about it And if the hopes of a Messiah be Sedition all the Jews are guilty of it that pray for it continually Quest Did the Ten Tribes pray for it who were carried away by the Assyrians and Idolators put in their Country Answ 1. In such Captivating Transplantations they never carry away all the poor People that must Till the Ground but the Rulers Soldiers great Men and Men of Note else it would be the Conquerers loss So it hath been here at the Conquests made by the Romans Saxons and Deans and Normans The greater number of the Country People still staid as Tenants or Servants to the Conquerers 2. The Neigbourhood of the Jews did by degrees shame away much of the Idolatry of the Israelites As Josiabs power extended to pull down their Idols and Altars and burn mens bones on them 3. And afterward the Israelites Countrey wanting some Inhabitants the Jews by degrees possessed much of their Country And the speech of the Samaritan Woman John 4. Sheweth that they commonly expected Christ to come and tell them all things 8. Why should it be thought a things incredible with you that God should raise the dead 8. The great point of our Controversie now is Whether Christ rose from the Dead And why should this seem an incredible thing to you Is it too hard for God who upholdeth all the World and giveth life to all that live 9. I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth 9. I once was of your mind and did not only set light by the Name of Jesus but thought I ought to set my self against it and oppose them that Preached and Professed it 10. Which thing I also did in Jerusalem and many of the saints did I shut up in Prison having received authority from the cheif Priests and when they were put to death I gave my voice against them 10. In this blindness I was a Persecuter of the Saints 11. And I punished them oft in every Syangogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange Cities 11. Note Whether Paul prevailed with any to Blaspheme Christ through fear or only endeavoured it is uncertain 2. He now knew that his Persecution was from exceeding madness when yet before he took it for his duty So blind are Persecutors Judgments 12. Whereupon as I went to Damascus with authority and commission from the chief Priests 13. At midday O King I saw in the way a light from Heaven above the brightness of the Sun shining round about me and them which journeyed with me 14. And when we were all sallen to the Earth I heard a voice speaking unto me and saying in the Hebrew tongue Saul Saul why persecutest thou me It is hard for thee to kick against the pricks 12. I was Convinced by this Miracle and voice from Heaven Ignorant man Dost thou know whom thou persecutest and why It will prove to thee but like spurning at Thornswith thy bare feet Note Here we find that all Pauls Company fell to the ground with him Which is not mentioned Chap. 9. or 22. 15. And I said Who art thou Lord And he said I am Jesus whom thou persecutest 15. It is me in my cause and servants that thou Persecutest 16. But rise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a minister and a witness both of these things which thou hast seen and of those things in the which I vvill appear unto thee 16. My appearing to thee is to make thee a Preacher of that thou hast Persecuted to witness what thou now hast seen and what I shall further tell the by my Spirit and works 17. Delivering thee from the people and from the Gentiles unto whom now I send thee 18. To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified by faith that is in me 17.18 Delivering thee both from the Jews and Gentiles to whom now I command thee to Preach to open the Eyes that are blinded in gross ignorance and Idolatry and to turn them from that darkness to the light of the saving knowledg of God and their Redeemer from the Power of Satan whom thy serve by sin to the Belief Love and Obedience of God that they may hereupon receive the forgiveness of all their past sin and right to the inheritance among the Sanctified which is here begun in Holiness and Communion with God and his Saints and hereafter perfected in Glory and all this believing trusting and obeying me and my Gospel or by being Christians Note These words were omitted by Luke in Chap. 9. and 22. Here is a Promise to be trusted and a Command to be obeyed 19. Whereupon O King Agrippa I was not disobedient unto the Heavenly vision 19. I did not I durst not Rebel against such a Vision and a Command from Heaven 20. But shewed first unto them of Damascus and at Jerusalem and throughout all the coasts of Judea and then to the Gentiles that they should repent and turn to God and do works meet for repentance 20. And the Gospel which I Preached at Damascus c. is that men should Repent and turn to God and shew the sincerity of their Repentance by a Holy Righteous Charitable and sober Life and all this in hope of Glory purchased and promised by Christ who thus sent me 21. For these causes the Jews caught me in the Temple and vvent about to kill me 21. This is the true cause why the Jews would have killed me as crossing their unbelief 22. Having therefore obtained help of God I continue unto this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come 23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles 22. God hath kept me through many dangers to this day while I testifie this Gospel to all which is but what was Prophesied that Christ should dye for our sins and rise first from death and Convert the Gentiles 24. And
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
thing in the World we know not the whole of any thing but some part of it And to be ignorant of our Ignorance is a double Ignorance It is this false Conceit That Men know more than indeed they know which is the grand Cause of all the pernicious Errours of the World And confident Errour is far more dangerous and hurtful than meer Nescience 3. But if any man love God the same is known of him 3. But he that hath such Knowledge as habituateth his Soul to the true Love of God and Holiness is one that God owneth and knoweth as his own and attaineth the true End of Knowledge For our Happiness is better secured by Gods loving beneficent Knowledge of us and all our Concerns than by our own Wisdom 4. As concerning therfore the eating of those things that are offered in sacrifice unto idols we know that an idol is nothing in the world and that there is none other God but one 4. And as to the Case of eating things offered to Idols we know as well as these Pretenders to great Wisdom that Idols are nothing but Fictions of deceived Men and that there is no God but one 5. For though there be that are called gods whether in heaven or in earth as there be gods many and lords many 6. But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 5 6. For though the World hath feigned many Deities Supreme and Subordinate ones as Mediators yet we know that there is but One God the Father of whom all Creatures have all their Beings and for and to whom we and all things are and One Lord Jesus Christ by whom all things were at first created and are ordered and by whom we are redeemed and who only is our Mediator with this One God Note That this Text which the Arians greatly boast of and mistake as if it expresly confined the Deity to the Father as distinct from Christ is variously expounded against them by two sorts of Expositors I. The ordinary Exposition is 1. That though there be but One God the Father the same God is also the Son 2. But more probably that in Scripture God the Father as Fundamentum Trinitatis as the Schoolmen speak is oft put for the Deity as such comprehending the Three Persons II. Theirs that hold three Natures in Christ viz. 1. The Second Person in the Divine Nature 2. Unitively producing the first of Creatures a Superangelical Being by whom he made all other Creatures and who appeared to the Fathers of old And 3. The Humane Nature assumed into Personal Union by the Superangelical and Divine These say that Christ is called One Lord by whom are all things as in this first created Superangelical Nature distinct from One God the Father but not divided from him But besides Peter Sterry and some such of late few have entertained this 7. Howbeit there is not in every man that knowledge for some with conscience of the idol unto this hour eat it as a thing offered unto an idol and their conscience being weak is defiled 7. But when every Man knoweth not this that an Idol is nothing but Custom hath fixed in Men the conceit of many Subordinate Demi-gods to whom they think they owe some Worship some Novices and corrupted Professors of Christianity are not yet cured of these dangerous Opinions and really intend some Honour to the Idol and their Diseased Souls will be more defiled when they are herein encouraged by your Example and see you do the same outward Act though you do it not with the same Opinion and Intention Note Some Expositors rather think that this is the Sense Some know not that an Idol is nothing but think them real Demons that are worshipped and that eating things offered to them is real Worship and are tempted to it by fear to save themselves and will be hardned and defiled by the encouragement of your Example But this seemeth not so agreeable to the Phrase 8. But meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse 8. It is not the meer eating or not eating the Meat that is any great matter nor maketh one better and more acceptable to God and another worse 9. But take heed lest by any means-this liberty of yours become a stumbling-block to them that are weak 9. But take heed though the eating of that Meat as such be lawful lest by outward Symbolizing with Idolaters you seem to worship the Idol and so tempt others both to the mutual Errour and corporal Sin against Charity and Piety viz. the Second Commandment For weak unsetled Persons are too easily seduced 10. For if any man see thee which hast knowledge sit at meat in the idols temple shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols 10. For though thou say that thou dost not offer it to an Idol but eat it in that Temple to avoid danger as a common Meal yet thy Action will persuade the weak that it is lawful which so knowing a Man doth seem by his own Practice to approve 11. And through thy knowledge shall the weak brother perish for whom Christ died 11. And whereas Christ died rose and revived that he might be Lord of the Dead and Living and hath a Right of Propriety unto all having purchased for them a Conditional Gift of Salvation thou wilt now rob Christ of his Right and them of their Salvation by the abuse of thy pretended Knowledge 12. But when ye sin so against the brethren and wound their weak conscience ye sin against Christ 12. Know therefore that thus ensnaring the Consciences of the weak by Temptation is not only uncharitable wrong to them but Sin and Injury against the very Blood and Right of Christ 13. Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend 13. I conclude then That I do not make so light of anothers Sin nor set so light by the Soul of a weak Brother or by the Blood and Right of Christ as for Flesh or any unnecessary thing to abuse my Liberty when it will prove to them a dangerous Temptation to Sin Though it be their culpable weakness that maketh them in such danger I will forbear Flesh as long as I live if that conduce to save them from Sin unless God lay on me a necessity to do otherwise and leave it no longer to my liberty as indifferent To prefer my Liberty or Commodity in the use of things otherwise lawful before the saving of the Soul even of the Erroneous from Sin is to despise both Christ and Souls Note O Then what have those Papal Church-Tyrants to answer for that by their numerous vain yea noxious Canons to
shew their usurped Dominion over Souls will rather tempt Men and excommunicate Christians and burn them and keep the Christian World in scandalous pernicious Strife than they will give Men leave to deny Obedience to their Usurpation in such things And how unlike Paul are they that say They will not deny their own Liberty or Convenience in an unnecessary Humour or Pleasure for any Man whose Errour or Weakness is the cause of his Offence or Stumbling And many good Christians mistake this and such Texts thinking that by offending the weak is meant displeasing them and doing that which others take for Sin When as by offending is meant laying a Stumbling-block or causeless occasioning or tempting Men to Sin and Ruine CHAP. IX 1. AM I not an apostle am I not free have I not seen Jesus Christ our Lord are not you my work in the Lord 1. It seems some among you object against me 1. That I am no Apostle 2. That I get my Living by Tent-making 3. That I am none of those that knew Christ 4. That my Knowledge is lower than theirs To all which I say 1. That Christ made me an Apostle by his Mission 2. That I may use my own Liberty either to live on the Church or on my Labour as is most for the furtherance of the Gospel 3. That I have seen Christ from Heaven though not on Earth 4. That you are the Fruit and Seal of my Ministry which therefore is not to be questioned by you 2. If I be not an apostle unto others yet doubtless I am to you for the seal of mine apostleship are ye in the Lord. 2. You of all Men should not question my Apostleship who were converted by it 3. Mine answer to them that do examine me is this 4. Have we not power to eat and to drink 5. Have we not power to lead about a sister a wife as well as other apostles and as the brethren of the Lord and Cephas 6. Or I onely and Barnabas have not we power to forbear working 3 4 5 6. And as to my Labour I answer That I own my Power to live on the Church And I that persuade you to forbear the use of your Liberty when it would do hurt do go before you by my own Example I have right to be maintained by my Hearers and to put the Church to the charge of a Wife and Family with me as other Apostles do I and Barnabas have power to forbear working for our Living 7. Who goeth a warfare at any time at his own charges who planteth a vineyard and eateth not of the fruit therereof or who feedeth a flock and eateth not of the milk of the flock 7. Soldiers are paid by those that use them and the Husbandman and Shepherd live on the Fruit of their Labour and so may I. 8. Say I these things as a man or saith not the law the same also 9. For it is written in the law of Moses Thou shalt not muzzle the mouth of the ox that treadeth out the corn Doth God take care for oxen 10. Or saith he it altogether for our sakes for our sakes no doubt this is written that he that ploweth should plow in hope and that he that thresheth in hope should be partaker of his hope 8 9 10. Do I speak this as a Man pleading his own Interest Doth not God say it in his Law c. And doth God make Laws chiefly for the good of Oxen or for Men For Men no doubt to encourage them by just Expectations of the Fruit of their own just Labours 11. If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things 11. The Spiritual things which we sowed with you are far greater than the Carnal things which we may reap And if you maintain others you owe more to us 12. If others be partakers of this power over you are not we rather Nevertheless we have not used this power but suffer all things lest we should hinder the gospel of Christ 12. Yet have I not claimed or taken that which is my due lest it should hinder the Success of my Ministry 13. Do ye not know that they which minister about holy things live of the things of the temple and they which wait at the altar are partakers with the altar 13. You know that the Levites and Priests live on the Things that are offered in the Temple and at the Altar 14. Even so hath the Lord ordained that they which preach the gospel should live of the gospel 14. So is it the Lords own Appointment who said The labourer is worthy of his hire that they who are called to preach the Gospel as a stated Office and not only occasionally should be maintained in and for that Labour and not be taken off by Cares and Worldly Labour 15. But I have used none of these things Neither have I written these things that it should be so done unto me for it were better for me to die then that any man should make my glorying void 15. But as I have not made use of this my Due so I write not as expecting it For I value my Advantages for the Gospel as my Glory above my Right and above my Life 16. For though I preach the gospel I have nothing to glory of for necessity is laid upon me yea woe is unto me if I preach not the gospel 16. For my bare Preaching would have nothing singular to vindicate me from Calumny or extraordinarily further the Success of my Labours Even bad Men preach and I am under a Command or Law of Christ which will punish me if I do not 17. For if I do this thing willingly I have a reward but if against my will a dispensation of the gospel is committed unto me 17. For if my Preaching and that without Maintenance from you be done willingly God will reward me who accepteth no unwilling Service But if I preach but for fear of Punishment and take not Maintenance because Men will not give it I do but a Task imposed on me and forfeit my Reward so far as I am unwilling 18. What is my reward then verily that when I preach the gospel I may make the gospel of Christ without charge that I abuse not my power in the gospel 18. What then is that Qualification of my Service which God will specially reward Not the meer Task of Preaching but that I so do it as to devote all my own Rights and Interest to the Great Ends of the Gospel and whatever I lose or suffer by it take that course which tendeth most to promote the desirable Success 19. For though I be free from all men yet have I made my self servant unto all that I might gain the more 19. I am no Mans Slave or Bond-man to serve him against my will but I am a voluntary Servant to all Men in charity to save them and in obedience to Christ 20. And unto
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
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
not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 18. For we intend no worldly End nor fix our Eyes and Mind on these transitory things which now are here seen but on the Glory and Kingdom which is unseen For the things which are seen are temporary mutable and fly away and therefore are not to be much regarded but the things which are now to us unseen are unchangeable and everlasting CHAP. V. 1. FOr we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens 1. For by Faith we know that if our Bodies which are as a Tent or Tabernacle to the Soul were dissolved we have in the Heavens a Building of Gods providing for the Blessed not like our Houses here made by Man but Celestial and Everlasting Nâ—te 1. That Faith is a sort of Knowledge We knâ—w what God saith is true and we know this to be his Word 2. That our Happiness will not be only in the New Earth and at the Resurrection but it is a Dwelling in Heaven now existent and such as shall be everlasting And therefore no hope of Christs Reign on Earth should take down our Hopes and Desires of Heaven 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. If so be that being clothed we shall not be found naked 2 3. For in this Body we are under a constant uneasiness which maketh us groan with earnest desire to be better cloathed even with the Incorruptible Celestial Glory For when Death unclotheth us we shall not be found naked and destitute or as some expound it So be it we be not found as Adam naked in our Guilt when we enter into the future State 4. For we that are in this tabernacle do groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life 4. For our Burdens in this Body are so great as make us groan not that we desire Death as Death or to be unhoused or without Cloathing to the Soul but we would be better clothed with a Heavenly Glory that that which is Mortal may be swallowed up by Immortal Glory 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit 5. And we have good Evidence for the certainty of this Hope For God himself who doth nothing in vain hath made and formed us hereunto It is he that gave us Immortal Souls and Faculties to prepare for a better Life And it is he that hath redeemed us to it and hath promised it and provided and commanded us the Means that lead to it and hath given us by his Spirit those holy Affections Desires and Endeavours which are the Earnest of it and which he will not frustrate 6. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord 7. For we walk by faith not by sight 6 7. Therefore we go on in the Confidence and Boldness which beseem Believers being above the Fear of Death knowing that while we dwell here in these Bodies we are absent from the Glory where God is fully manifested to the Blessed For it is not things seen which are the Motives Hopes and Comfort of our Lives but it's things believed and unseen 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. 8. I say we are bold and comfortably confident in all our Labours and danger of Death and rather willing to go from the Body and to be at home or present with the Lord. 9. Wherefore we labour that whether present or absent we may be accepted of him 9. Whether we shall yet live or die we leave to God but it 's our earnest desire care and labour that whether we live here or die or whereever we are we may please God and be accepted by him 10. For we must all appear before the judgment-seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 10. For we must all appear at the Judgment-seat of Christ where all that we have done will be brought to light and every Man shall be sentenced and rewarded according as he hath lived and done in the Body whether it be good or evil according to that Law which pardoneth penitent Believers 11. Knowing therefore the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manifest in your consciences 11. It is the knowledge of the Terrours of the Lord and how woful it will be to be found there unjustified under Guilt and sentenced to Damnation which causeth us to make so much ado in the World to persuade Men to believe and repent that they may be saved And God that knoweth our Hearts and Ways will justifie us herein and I hope so do your convinced Consciences 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart 12. I say not all this to get your Praise by my self-commendation but to give you the Matter of Answer to them that would draw you from the Truth by drawing you into a disesteem of us that were your first Teachers and by boasting of themselves by outward appearances without an answerable inward Worth 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause 13. And if any tell you that our Zeal is but crazed Melancholy as Festus thought of Paul it is in obedience to Gods Command and for his Work and Glory and dare any accuse this of Madness And if we be thought to do it soberly it is not for our Glory but for your Stability and Safety 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 14 15. If any think we are too zealously transported let them know that the greatness of Christs Love to us and ours to him constraineth us and will bear no cold Indifferency For we have cause to judge that they are great things which our Redemption intimateth even that Christ who died for all found all Men dead in Sin and Misery and that he therefore redeemed them by his Death that they who are recovered by him should not hereafter live to themselves but to him that died for them and
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
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
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
contrary to Christianity and the Cause of Divisions in the Church And by these the carnal persecuting Seed especially when they invade the Sacred Office are differenced from true Christians as Wolves from Sheep even when as the false Prophets they pretend the Cause and Name of Christ 3. That all this is for want of Christian Love and the Dominion of carnal Self-love and Love to God and to others as our selves must be the proper Cure 3. Endeavouring to keep the unity of the Spirit in the bond of peace 3. This Love and forbearance must specially be exercised to preserve the Unity of the Christian Church which all must endeavour faithfully to keep And this Unity inwardly consisteth in being all possess'd and governed by One Holy Spirit as all the Parts of the Body are by one Soul and outwardly by living peaceably towards each other especially in our Church-Communion 4 5 6. There is one body and one Spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and Father of all who is above all and through all and in you all 4 5 6. More particularly in these seven Respects our Unity doth consist 1. The Church which is as the Body of Christ is one Universal Church 2. The Spirit of God which as it were animateth it is One and the same Spirit 3. The Grace and Heavenly Glory which is the Hope of Believers which they seek and for which they forsake the World is One. 4. The Head Lord and Saviour of the Church is One and the same to all 5. The Essentials of the Christian Faith or Creed are One and the same 6. The Baptismal Vow and Covenant and Profession in which we are devoted to God the Father Son and Holy Ghost and united Sacramentally to Christ his Church is One and the same to all in the Essentials 7. And all have One God and Father in Christ who is 1. Transcendently and absolutely above and over all 2. And unconceivably penetrateth all And 3. and is in his Essence most intimately in you all and is All in all things Note That in these seven things that Unity of the Church consisteth which is Gods prescribed and conferred Qualification for Christian Communion in Love and Peace And that as Satan useth to undo by overdoing and the Pharisees had more Laws Traditions and strictness therein as needful to Communion than Christ had who would have Mercy rather than Sacrifice So it is by adding a multitude of Ensnaring Canons Customs and Opinions as necessary to Communion that he hath corrupted and torn the visible Church and turned Love and Communion into Wrath and Persecution And yet this Vnity must be kept in Peace and therefore both Persecuting and Contumeliâ—us Turbulent Vnpeaceableness against those that own these Seven Points of Vnion should be avoided by Christians and restrained by Magistrates who must keep the Peace And whenever God in mercy will heal the lacerated Church it will be on these terms 7. But unto every one of us is given grace according to the measure of the gift of Christ 7. But though we have all One Spirit and are One in all the foresaid Essentials of our Religion yet this Unity is found in very great diversity of degrees of Grace and both degrees and kind of Gâ—fts Sâ—e 1 Cor. 12. as it pleaseth Christ to distribute them 8. Wherefore he saith When he ascended up on high he led captivity captive and gave gifts unto men 8. As it is said in Psal 68.18 When c. So when Christ ascended he triumphed over Satan Death and Hell and sent down from Heaven the Gifts of his Spirit 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth 10. He that descended is the same also that ascended up far above all heavens that he might fill all things 9 10. And when it is said that he ascended it implieth that he first descended into this lower World into a low Condition and into the Grave And therefore it is the same Jesus who was here humbled in his Descent who is exalted by his Ascent fâ—r above all Heavens which Man doth see or know that thence is the Sun by the influence of its Heat and Light and Motion filleth all below acccording to the recâ—ptiâ—e Capacity of each so our glorified Lord by hâ—s administring Influx might fill all with common or special Grace according to their various receptivity 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers 12. For the perfecting of the saints for the work of the ministry for the edifying of the body of Christ 11 12. And he gave by Qualification and Mission some Apostles sent by his own Mouth to be the most eminent Attesters of his Miracles Doctrine and Resurrection and Founders of the Churches some Prophets by Revelation and Inspiration to confirm the Christian Faith some Evangelists whose Work was as eminently qualified to go abroad to preach the Gospel and gather Churches or confirm them without being fixed to a special Place or Flock and some Pastors and Teachers called also Bishops and Elders who were set over the particular Churches as their Guides and Instructers as being their special Flocks and Charge And all these Gifts and Offices are given for that Ministerial Work which God who worketh by Means will use to bring on all his Saints towards the Perfection of themselves and of the Church and by the Increase Concord and Sanctity of the Members to edifie or build up this Body of Christ 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ 13. Till by this increase of Number and Holiness and Concord we all Jews and Gentiles make up that Church which in the Vnity of Faith and Knowledge and Acknowledgment of Christ attaineth to that degree of perfection in which consisteth the measure of Grace and fulness of Stature which Christ wiâ—l bring his Church unto which is that maturity which imitateth our natural growth from Infancie to full Manhood 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive 14. That being by Gods blessing by such a Ministry brought up to Manhood we may no longer be like Children who through weakness cannot stand in the Wind but are carried about by it so childish Christians are by every Wind of Plausible Doctrine by the slight subtilty and craft of Men that by pretences of Knowledge Holiness Power or Love lay snares and lie in wait to deceive the weak 15. But speaking the truth in love may grow up into him in all things which is the head even Christ 15. But though we know but in part
henceforth as the Unconverted Heathens that follow their own false imaginations 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart 19. Who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness 18 19. Their Understanding being darkened and they being meer strangers to a holy living on and unto God because of the ignorance and blindness of their Minds which have lost the very light of Nature and being stupified by Pravity and Custom in sin have given themselves up to fleshly lusts to do the filthiest Acts with greedy desire and delight 20. But ye have not so learned Christ 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus 20 21. But Christ has taught you and you have learned a clean contrary course of life If indeed you have heard what he teacheth and have been taught the True Doctrine of Christ 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts 23. And be renewed in the spirit of your mind 22 23. That you put off the old fleshly Mind and Life which is corrupt in disposition and practice by the deceit of sensual lusts And that you be made New Men in the very bent and habits of your Mind with New Judgment and Affections 24. And that ye put on the new man which after God is created in righteousness and true holiness 24. And that you become New Men possest of New Dispositions wrought in you by God according to his Word and for his Glory consisting in Righteousness and true Holiness 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another 25. And in particular as parts of your Righteousness see that you avoid all lying and fraud and speak the plain truth to one another for we are all fellow Members of one Body and therefore should not be false and fraudulent to each other 26. Be ye angry and sin not let not the sun go down upon your wrath 26. Anger is given us for the due resisting of Evil but use it not blindly rashly and inordinately to sin much less may you lie down and continue in such sin 27. Neither give place to the devil 27. And do not yield to Satan who by Mens provocations would draw you to sin 28. Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth 28. If any have by want or errour been tempted to steal or take any thing that is anothers against his Will let him do so no more nor by idleness continue his necessities but as he is able labour in some profitable work and that not only to supply his own wants but to relieve as many others as he well can 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers 29. Let no sinful rotten or filthy Discourse come out of your Mouths which will signifie a polluted Heart and may corrupt the hearers but let your words be such as are not only harmless to others but profitable even that which is useful to edification for useless truth it self is not to be chosen 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption 30. For the Spirit of God which is his Mark and Seal upon you to prepare you for the day of Salvation is a hater of all filthiness and vanity and a lover of Purity and Holiness and Mutual Edification And though he have not Passion and Grief as Men have yet as offended Men will in displeasure forsake that which is filthy and abhorred so will the Spirit of God in displeasure forsake a filthy sinner And that is one of the forest kind of Punishment 31. Let all bitterness and wrath and anger and clamour and evil-speaking be put away from you with all malice 31. And Gods Spirit being the Spirit of Love cast away Malice and all that savoureth of it bitterness wrath and hurtful anger clamorous fierce and ill and hurtful words 32. And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you 32. As having the same Spirit in the same Body be kind and tenderhearted one to another taking the good or hurt of each other as your own And as you can easily forbear and forgive your selves and be willing that others forgive you so forgive one another and that out of the belief and thankful sense of Gods forgiving you much more for the sake of Jesus Christ CHAP. V. 1. BE ye therefore followers of God as dear children 2. And walk in love as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour 1 2. Having therefore so obliging an example of your Heavenly Father shew that you are his true beloved Children by imitating him and let Love be your very Nature and course of life remembring still how Christ hath loved us and given himself for us an Offering and Sacrifice for our sins with which God was highly pleased in him 3. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh saints 4. Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks 3 4. But let not Fornication or any uncleanness or filthy lust be once named among you unless by necessary opposition and detestation for this is the course beseeming all Christians who must be pure or Saints Nor yet use any ribald talk or filthy action nor foolish speaking nor vain jesting or drollery the foam of a light vain wit for these are unbeseeming Holy Persons but rather employ your Tongues in thanks and joyful praise to God and in holy edifying Discourse 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an Idolater hath any inheritance in the kingdom of Christ and of God 5. Let none pretend that Christianity by freeing them from the Law giveth them liberty to sin unpunished For if you are Christians the Word and Law of Christ hath taught you that no Whoremonger or Unclean Person or Covetous Person who is an Idolater by loving the World more than God or one that imitateth Idolaters in lusts hath right of inheritance in Heaven or in the holy Church on Earth 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience 7. Be not ye therefore partakers with them 6 7. Let no Hereticks or Libertines deceive you with false Pretences of Liberty for
against each other that was like to cause Schism in the Church 4. Look not every man on his own things but every man also on the things of others 4. Specially take heed of Selfishness which maketh Men over-regardful of all that is their own their own Interest in Honour of Profit or Opinion and to set too light by other Mens yea to set against the Interest of others to advance their own Note That Self-denial and Love or to love others as our selves are the great Means to keep and cast out Schism and the want of them in Clergy and Laity is the common Mischief and Ruine of the Churches 5 6. Let this mind be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God 5 6. Learn this of Christ who being God the Brightness of his Fathers Glory and the express Image of his Subsistence or Person Hâ—b 1.3 thought it no Robbery to be Equal with God the Father being One with him 7. But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men 7. But yet condescended to assume Humane Nature and so in that which was visible was a Man and a Servant obliged to Obedience in the most humble Instance and so made himself by this humble Self-deniâ—l of no Reputation with the unbelieving World that knew not his Divinity thus veiled yea coâ—nted him a Malefactor 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the cross 8. And being visible onely in his Humane Nature like other Men he yet further humbled himself obeying his Father by submitting to the reproachful cursed Death of being crucified as accused of Blasphemy and Treason against Caesar 9. Wherefore God also hath highly exalted him and given him a name which is above every name 9. Wherefore God hath highly exalted him in that Manhood in which he suffered and hath given him greater Dignity and Honour and Renown than any Creature ever â—ad over them all 10. That at the name of Jesus every knee should bowe of things in heaven and things in earth and things under the earth 10. That to his Dignity and Power all Creatures should be subject and Angels Men and Devils should by their submission respectively honour his Name 11. And that every tongue should confess that Jesus Christ is Lord to the glory of God the Father 11. And that all reasonable Creatures acknowledge Christs Dominion to the Glory of the Father 12. Wherefore my beloved as ye have always obeyed not as in my presence onely but now much more in my absence work out your own salvation with fear and trembling 12. Wherefore as you have always lived in Obedience to Christ both while I was with you and much more since go on and finish or perfect that holy Obedience which God requireth of you for the obtaining of Salvation and that with holy care and diligence and watchful cautelous fear of miscarrying 13. For it is God which worketh in you both to will and to do of his good pleasure 13. Which I may the more confidently exhort you to in hope because you are not the prime Agents required to do this meerly of your selves but onely under God the prime Cause of all Good both of Nature and Grace who doth not onely give you Power but worketh in you both the Act of Willing and of Working of his own good Pleasure 14. Do all things without murmurings and disputings 14. And do all your Works of Obedience to God in Love and Peace with one another without murmuring at your Work or one another and without provoking Wrâ—nglings 15. That ye may be blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse râ—tion among whom ye shine as lights in the world 15. That you may be â—nreproveable and sincere the blameless Sons of God in the midst of a naughty crooked perverse Generation or sort of Men among whom ye shine as lights in the World 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain 16. That in the day of Christs Judgment I may rejoice not only in the sincerity of my labour but in the success that I have not preached and laboured and suffered without fruit 17. Yea and if I be offered upon the sacrifice and service of your faith I joy and rejoyce with you all 17. Yea if I suffer death as a Sacrifice for the service of your Faith your Constancy and Welfare will make it matter of joy to me for your sakes 18. For the same cause also do ye joy and rejoyce with me 18. And if my suffering be my joy let it be yours also be not discouraged but rejoyce with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 19. But I hope by the mercy of the Lord to send Timothy shortly to you that when by him I know your State I may have comfort in you as you may have in me 20. For I have no man like-minded who will naturally care for your state 20. For I have no man equal to him in Love to you who will care for your State with such affection even as Nature teacheth Men to care for their Children as themselves 21. For all seek their own not the things which are Jesus Christs 21. For all are so much set on minding their own Matters and seeking their own Interest that it abateth their Zeal and Diligence in seeking the Interest and things of Christ Note 1. That selfishly to prefer their own Carnal Interest to Christs is a certain mark of a Graceless Hypocrite 2. Therefore Paul meaneth not that all are such predominantly but that all too much seek their own and Christs too little 3. But that this self-seeking is the Plague of the Clergy and Church culpably in all in various degrees and predominantly in False-hearted Hypocrites 22. But ye know the proof of him that as a son with the father he hath served with me in the gospel 22. But you know what experience you and I have had of him that with the love of a Son and the diligence of a Servant he hath assisted me in my Ministry of the Gospel 23. Him therefore I hope to send presently so soon as I shall see how it will go with me 23. Him I hope to send as soon as I know and can by him tell you how it will go with me 24. But I trust in the Lord that I also my self shall come shortly 24. And I trust that the Lords Mercy will deliver me and I shall shortly come my self 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and
of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God 10. That you may live suitably to your professed Faith sincerely obeying and pleasing God in all things which is your Worthiness in a Gospel-sense bringing forth the Fruits of all sorts of Good Works and increasing in the Knowledge or acknowledging of God 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness 11. Note 1. The glorious Power of God appeareth in his Servants Strength 2. The Strength of Christians appeareth most in suffering long and patiently for Christ with joy and not in overcoming Men by Strength 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light 12. Note 1. The Inheritance of the Saints is in the State and World of Light that is of Vision and Glory 2. Gods way of bringing Men to this Glory is by fitting them for it now by Holiness 3. This is the Gift which obligeth us to the greatest Thankfulness to God 13. Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son 13. Note The World is divided into two Societies One under the Power of Darkness that is Satan the Prince of Darkness who leads Men by the way of Ignorance Errour Unbelief and Lies to the utter Darkness of Misery The other is the Kingdom of Christ led by him who is the Light of the World by Truth Knowledge and Faith to the Heavenly Light 2. When Men are truly converted to Christ they are initially delivered from the Power State and Way of Darkness into the Kingdom of Christ and Light 14. In whom we have redemption through his blood even the forgiveness of sins 14. Note Christs Blood is the Price of our Redemption and Remission of Sin is much of the Collation and Application Redemption signifieth Deliverance from Bondage 15. Who is the image of the invisible God the first-born of every creature 15. In whose Humane Nature Doctrine and Works the Invisible God whose Image he is is manifested to Man and who in his Divine Nature was begotten of the Father before any Creature was made even from Eternity and in his Person as God-Man is most Excellent and is Lord of all This First-born numbreth him not with Creatures but sets him above them 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and for him 17. And he is before all things and by him all things consist 16 17. By him as God were all things created and for him and he is from Eternity before them all and by him they are upheld in being Note 1. Some by things in Heaven and Earth and Thrones Dominions c. understand onely Jews and Gentiles and the Powers of Men But this forced Exposition is groundless it being certain that all Heavenly Powers and Orders were created by the Eternal Word and Paul being here extolling his Magnificence why should we feign him to leave out the highest Part which he so plainly expresseth That Celestial Spirits have potent Superiority both over us and one another is no doubt II. The ancient Churches and Hereticks had so great Contentions about the right Notions of the Nature and Person of Christ and with such dismal Effects as maketh many Lovers of Peace to wish that such Points had been handled more cautelously reverently and peaceably Four notable Opinions there be about the Natures and Person of Christ 1. The Orthodox hold That he hath onely two Natures in one Person the Divine and Humane And of these the subtle Philosophers say that the Humane Nature is no part of his Person but an Adjunct because God cannot be a Part. But others avoid this as dangerous 2. The Arians think Christ is but a Creature but is a Superangelical Spirit the first created by whom God made all the rest and that he assumed the Humane Nature and may be well called God but not as the Father is nor of the same Substance And so that he hath two Natures Superangelical and Humane Of these 1. Some think that the Superangelical as a Soul assumed onely a Humane Body And 2. Some that he assumed a Soul and Body 3. A third sort say Christ hath three Natures 1. The Divine producing by Emanation the first created Superangelical Nature united to it self and by it creating all other things and both these Natures in the fulness of time assuming the Humane Nature entire say some and a Body Onely say others 4. The last and worst is that of the Socinians that count Christ a meer Glorified Man This Text seemeth to speak but the first though the Favourers of the third think it is for them and that other Texts are so also They think it was not onely the Divine Nature but the Superangelical which appeared to Abraham Moses c. in a visible Body before the Incarnation And by asserting these three Natures in Christ they would reconcile the Orthodox and the Arians The Controversies also whether Christ be two Persons or but one and have two Wills and Operations or but one and whether it may be said That Mary was the Mother of God and that one of the Trinity was crucified c. did grievously rend the Church of which I have spoken elsewhere and plainly shewed in what sense Christ is two yea many Persons relatively and in what sense but one and in what sense his Wills are two and in what sense but one 18. And he is the head of the body the church who is the beginning the first-born from the dead that in all things he might have the preeminence 18. And he is now the Head both by Government and quickning Influence of the Church which is his Body Politick and united to him incomprehensibly the Spring of Life to us and the first that rose from Death to glorious Immortality triumphantly by his own Power by whom it is that we live and shall be raised For in all things he is Highest above all Creatures 19. For it pleased the Father that in him should all fulness dwell 19. For it seemed good to the Father that Jesus Christ should be filled with all Created Perfection as well as he hath Divine Perfection and be the Spring and Treasure of all Good as the Head over all things to his Church and the Universal Administrator 20. And having made peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven 20. And having accepted his Sacrifice on the Cross for a general Attonement and Propitiation by him to reconcile the guilty sinful and cursed World to him so far as that their Guilt and Enmity should not hinder
hath appointed to be Owner and Lord of all things as he is God and Man not only by the prime right of Creation but as the Redeemer of Man all power in Heaven and Earth and all things are delivered to him for the ends of Redemption And by him his Wisdom and Word he made the Worlds and all therein 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high 3. Who being the shining Beam or Splendor of his Glory by whom God shineth forth or giveth the knowledge of himself to us as the Sun is known to us by its light and the Character of his Subsistence and upholding and ruling all things by the Word of his Power as by that Word of God's Power they were made when he had by his own Merits and Sacrifice and Covenant made a sufficient Purgation to take away the guilt of our sins and so far purged them away as to enact a pardoning Covenant for all that will believingly accept it in him So that now the general Pardon wants nothing but Acceptance and none shall perish for want of sufficiency in the Sacrifice or Covenant he then ascended and is in heavenly Glory at the Right Hand of God's supream Celestial Majesty Head over all things to his Church that thence he may send down the Holy Ghost to gather his Chosen and bring his Mystical Body to Glory 4. Being made so much better than the angels as he hath by inheritance obtained a more excellent name than they 4. Being in Excellency and Superiority set above the Angels as he hath by Lot or Inheritance obtained higher Titles Power and Offices than they 5. For unto which of the angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son 6. And again when he bringeth in the first begotten into the world he saith And let all the angels of God worship him 5 6. He calls Christ his Son in divers Texts which though it speak partly of David yet ultimately meaneth Christ and he commandeth the Angel◠to worship him But none of this is said of Angels 7. And of the angels he saith Who maketh his angels spirits and his ministers a flame of fire 7. But he calls his Angels Spirits and Servants and a Flame of Fire 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteousness is the scepter of thy kingdom 9. Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows 8 9. But to the Son he ascribeth the name of God and an Everlasting Throne and Kingdom and a Scepter of Righteousness and a Superiority by Divine Unction above all others 10. And thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail 10 11 12. He is said to be the Lord who made Earth and Heaven and who will remain when they perish and be the same when they are changed 13. But which of the angels said he at any time Sit on my right hand until I make thine enemies thy footstool 13. He never said to any Angel what he said to Christ of his Kingdom and the subduing of his Enemies c. 14. Are they not all ministring spirits sent forth to minister for them who shall be heirs of Salvation 14. All those Spirits that are properly called Angels or Messengers are Spirits appointed and sent forth by God to minister for them who shall be Heirs of Salvation under Jesus Christ Annotation THE great difficulty here is to understand how this description belongeth to the Person of Christ Whether it be the Divine Nature that is said to be appointed Heir c. the Brightness of God's Glory the Character of his Subsistence or Person made better than Angels begotten this day set on God's right hand in power c. or the Humane Or whether it be spoken of the Person of Christ as in both Natures and we must not enquire according to which Nature the words are spoken of Christ I have before said on Col. 1.15 16. how many Opinions about the Person and Natures of Christ have been pleaded for 1. That of the Orthodox who assert but one Person of Christ and two Natures though the word Person was long refused by many as not meaning the same with Hypostasis And subtil Philosophers say that the Humane Nature can be no part of Christ's Person but an Adjunct because his Person was compleat from Eternity and the Deity cannot be a Part. But if it were not that the Hereticators will quarrel with it it may be said that the word Person is equivocal and that as Hypostasis is a Person the Divine Nature is the whole Person but not as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Relative Person 2. That of the wretched Socinians who feign Christ to be meer Man advanced 3. That of the Arrians who make him only the first Creature or Emanation of God incarnate super-angelical Light of Lights Very God of very God begotten by Emanation not made as other Creatures but making them all but yet not of the same Essence or Substance with the Father but from the same as a Beam or light from the Sun This the Church hath condemned these 1300 years and more 4. That of some of late who say that Christ hath three Natures 1. The Divine 2. The aforesaid Super-angelical assumed by the Divine to nearest Union 3. The Humane assumed by Both. And they think that this Text speaketh chiefly of the second as assuming the third As it is dangerous to err about any necessary point concerning Christ's Person so it is dangerous to be rash in taking up any unnecessary Opinion about so incomprehensible a Mystery and worse to urge it with pride and fury to the dividing of the Church and the damning of Dissenters To say about many Cases that have torn the Churches I know not is more pardonable than turbulent Error CHAP. II. THerefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip 1. Therefore we that have heard the Gospel of Christ and specially who have professed to receive it should with great earnestness set our minds and hearts unto it lest by negligence or unbelief we should lose what we have heard and be as leaking Vessels and be lost our selves 2. For if the word spoken by
Extremities even at Death and to Eternity of Blessedness seeing he ever liveth by his Intercession to finish his saving Work for all that come by him to God◠Friends dye and all Worldly Helps may fail but Christ will never dye 26. For such an high priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens 26. For our Condition required such an High Priest who is holy free from doing ill or suffering any more from any Enemies clean from all sin of his own and is separated from the Condition of sinful Man that dwells on Earth 27. Who needeth not daily as those high priests to offer up sacrifice first for his own sin and then for the peoples for this he did once when he offered up himself 27. Who had no sin of his own as the High Priests had and therefore for his own sin he needed not to offer any Sacrifice though he did it to perfect his undertaken Work for us Nor needed he offer often for the sins of the people for his once offering up himself was a sufficient Expiatory Sacrifice 28. For the law maketh men high priests which have infirmity but the word of the oath which was since the law maketh the Son who is consecrated for evermore 28. For the Law had none to make High Priests of but mortal Sinners but the Word of the Oath Psal 110. which was since the making of the Law maketh the Son of God High Priest who is holy sinless immortal and consecrated to an everlasting Priesthood CHAP. VIII 1. NOw of the things which we have spoken this is the sum we have such an high priest who is set on the right hand of the throne of the majesty in the heavens 2. A minister of the sanctuary and of the true tabernacle which the Lord pitched and not man 1. The sum of all that 's said is this We have such an High Priest who is advanced to the highest honour and power in Glory called God's Throne of Majesty in the Heavens As Man a Minister indeed or the prime Administrator but it is of the true and heavenly Sanctuary and Tabernacle not like that which was made by Man but which the Lord hath made for the glorifying of himself in his glorified Saints with Christ where we shall in presence worship him for ever 3. For every high priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat to offer 3. And he were no High Priest if he had nothing as Gift or Sacrifice to offer 4. For if he were on earth he should not be a priest seeing that there are priests that offer gifts according to the law 4. And if he were on Earth he should not be a Priest according to the Law because there are such already and it was entailed on the Line of Aaron And Christ's Sacrifice when he was on Earth was not according to the Law but supralegal 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount 5. And the Levitical Priesthood on Earth was made to perform those Administrations which are but shadows of the heavenly things having some notifying and instructing resemblance to them as figurative which God darkly intimated to Moses when he charged him to make the Tabernacle in the Wilderness according to the pattern which he had seen in the Mount So that the earthly Tabernacle and Worship is but a figure or shadow of the Heavenly 6. But now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises 6. But Christ's Priestly Ministry is more excellent as he is the Mediator of a better Covenant than the meer Law of Moses was Though the Promise that went before and with the Law was an obscure Gospel It is better as having better Promises even clearer and fuller and more confirmed by God's Oath and Seal and Earnest It hath Promises of fuller Pardon greater Grace and Priviledges and surer and greater Glory Note That both the Mosaical and the Christian are named in Scripture both a Law and a Covenant for they have the same parts viz. Precepts Promises and Threats and Obedience must be consented to As proposed by God with his Antecedent Mercy it is a Law and a proposed Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As consented to by Man it is a Law accepted by Subjects and a mutual Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius his Preface to Annotations on the New Testament of the Names 7. For if that first covenant had been faultless then should no place have been sought for the second 7. For if the first Covenant had been perfect God would not have made the second better Note 1. That it is not sinful Faultiness but such Imperfection as the beginnings of Art and Nature have compared with the Perfection that is here meant 2. It is not here called the First Covenant as if no other had gone before it for there was a former with Adam Noah Abraham but as it is the first of these two And it was a Covenant of Peculiarity distinct from the common one and the Promise 8. For finding fault with them he saith Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. 8 9. For he intimateth the defect of the Mosaical Covenant when he saith Behold the days come c. I will make with them a new Covenant of greater and surer Mercy for the former they quickly forsook and I forsook them 10. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people 10. But this is my new Covenant which I will make with all Abraham's believing Seed I will sanctifie them by my Spirit and thereby give them a saving knowledge and love of all my necessary Laws and their Duties as if they were written in their minds and hearts and I will be to them a God which is their All and will love and cherish them as my peculiar people Note That this Promise is not made to Israel as a peculiar political Body for their Policy was to be dissolved but as a part of the Catholick Church which are Abraham's believing Seed 2. Therefore it being supposed that it is to Believers
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
for us which thence he will bestow 13. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 13. If these be by Divine Institution effectual against corporal Legal uncleanness by a ceremonial Sanctification the figure of the spiritual 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God 14. Most certainly then shall the Blood of Christ who by the Eternal Spirit offered himself Soul and Body a spotless Sacrifice to God the Soveraign Righteous Judge to cleanse Soul and Conscience from the power and guilt of dead works which signifie a death in sin and tend to death for sin to serve the Living God who will accept us to an Everlasting Life Note By the Eternal Spirit by which Christ offered himself some Expositors understand Christ's Immortal Soul voluntarily resigning his Life 2. Others understand the Holy Ghost the Third Person in the Trinity by whom Christ is said to be conceived and to do his Miracles 3. Others understand his own Divine Nature as the Second Person It 's hard to be sure which is meant but it is of no great moment seeing it is certain that indeed he did it by all these three There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ which they think by Eternal Emanation cometh from the Deity united to it which they make a middle Third Nature in Christ and in which they suppose it is that as a Creature he is advanced above all Angels because they take Angels and Men to to be specie distinct and that if Humane Nature must be set above Angels in it self it must thereby change its species and be no more humane But to be wise to sobriety in such Mysteries is safe and not to presume 15. And for this cause he is the mediatour of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance 15. And for this cause Christ became Mediator between God and Man to procure seal and promulgate the New Covenant or Law of Grace that his death doing that which no other Sacrifice could do in expiation of the Jews sins committed under the Mosaical Covenant as well as of the rest of the World they which are by his call made sound Believers might by promise be secured of the Eternal Inheritance and possessed of it in due time 16. For where a testament is there must also of necessity be the death of the testatour 17. For a testament is of force after men are dead otherwise it is of no strength at all whilest the testatour liveth 16 17. And Christ being by his Sponsion to be a Sacrifice his Donation doth presuppose his Purchase and thence his Covenant hath also the nature of a Testament which supposeth the death of the Testator and is not of efficacy till then to give full right to what he bequeatheth Note That the eminent Evangelical Kingdom of the Mediator in its last full Edition called the Kingdom of Christ and of Heaven distinct from the obscure state of Promise before Christ's Incarnation began at Christ's Resurrection Ascension and sending of the eminent Gift of the Holy Ghost and was but as an Embrio before 18. Whereupon neither the first testament was dedicated without bloud 18. Therefore the first as figurative of the second was consecrated and sealed in blood 19. For when Moses had spoken every precept to all the people according to the law he took the bloud of calves and of goats with water and scarlet wool and hyssop and sprinkled both the Book and all the people 20. Saying This is the bloud of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with bloud both the tabernacle and all the vessels of the ministry 22. And almost all things are by the law purged with bloud and without shedding of bloud is no remission 19 20 21 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ 2. The Custom of sacrificing from the Fall must arise from Divine Institution and not without it from natural Invention as some now affirm And no doubt but it is propagated among all Idolaters through the World 1. By Tradition from Adam 2. Corrupted by Devils who would be worshipped as God and to that end promote the imitation of God 3. The Papists sprinkling of Holy Water is such another corrupt imitation setting up their Ceremony instead of Gods which Christ abolished 23. It was therefore necessary that the patterns in things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these 23. These Ceremonies being ordained to prefigure and notifie things that are in Heaven and belong to Heaven it was meet that such blood should be the purifying Ceremony But the heavenly things themselves must be purchased and the Souls fitted for it purified and the Covenant consecrated by a more precious Sacrifice even the blood of the Lamb of God who taketh away the sins of the World 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 24. For it was not to officiate in a Tabernacle made by man that Christ became our High Priest but though his Sacrifice was offered on Earth it was to officiate by continued Intercession for us in the Heavens in the presence of God's Glory of which the other was but a Type 25. Nor yet that he should offer himself often as the high priest entreth into the holy place every year with blood of others 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 25 26. Note 1. Christ's once offering was sufficient It may oft be commemorated but only once done 2. It is unspeakable joy to Believers that Christ is for us as our High Priest entred into Heaven For he hath promised that we shall be with him where he is And where else now should we desire to be 3. The days of Christ here were the declining latter part of the World called the end as fifty or sixty years old is the end that is the latter part of man's Life How near then is it now to an end 1684 after 27 28. And as it is appointed unto men once to die but after this the Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation 27 28. And as it is with the common state of
man on Earth who must all once die and then be doomed to their endless state so Christ was once to die as a Sacrifice for the sins many and to them that wait for him in the prepared state of Faith Hope Obedience and Patience he shall appear again but not any more to bear the punishment of their sins but to justifie them publickly and take them to his glory CHAP. X. 1. FOR the law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the commers thereunto perfect 1. For the Law having but in its Ceremonies a shadow of the great heavenly Blessings of the Gospel and not the clear Image or Draught or Map of the things themselves doth shew by the frequent yearly iteration of those Sacrifices that it doth not perfect the Sacrifices 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins 2. For then they would have ceased to be offered because the Worshippers once pardoned and cleansed should have no more conscience of guilt or remaining pravity 3. But in those sacrifices there is a remembrance again made of sins every year 4. For it is not possible that the bloud of bulls and of goats should take away sins 3 4. Note 1. This Text doth not deny that the faithful Jews were then forgiven nor that the Law conduced to it as used in subordination to the antecedent Promise and Law of Grace But without this Promise the Law could not do it 2. Nor doth this infer that we may not mention lament and beg pardon for our old sin while we live on Earth Nor that renewed sins have no need of a renewed pardon but no need of a new Sacrifice 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of me to do thy will O God 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second 5 6 7 8 9. David as a Prophet personating Christ saith c. taking down Sacrifices as insufficient and introducing Christs obedient Sacrifice of himself 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all 10. And by this Decree of God giving us a Saviour to be a Sacrifice for our sins we are as far as belongeth to the Expiating Sacrifice made a holy people unto God the sins of the faithful by this price being pardoned and Reconciliation made 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins 11. And the Priests must be still sacrificing the same things never finishing the Expiation 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God 13. From henceforth expecting till his enemies be made his footstool 12 13. But Christ having offered but one Sacrifice for sins as sufficient for ever sate down in the possession of Glory and universal Dominion in the Heavens on the right hand of God where he will reign till he hath subdued all his Enemies even all that opposeth the perfecting of his work of the Salvation and Glory of his Church 14. For by one offering he hath perfected for ever them that are sanctified 14. For all the faithful and sanctified are by that one offering as a sufficient Expiatory Sacrifice freed from all guilt and sin now initially and shall be perfectly without any other Expiatory Sacrifice for ever 15 16 17. Whereof the holy Ghost also is a witness to us for after that he had said before This is the covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them And their sins and iniquities will I remember no more 18. Now where remission of these is there is no more offering for sin 15 16 17 18. Note here 1. That when the price is given and taken and a free Act of Oblivion made on the bare condition of thankful acceptance the crime is said to be pardoned in the common custom of speech it being done as far as belongeth to the Satisfier and the Rector as such though yet the Resusers be all actually unpardoned For a Conditional Gift puts nothing in act till the Condition be performed 2. That here in the Promise Pardon is not in time before Renovation and so not actually of any Infidels or unconverted though elect thereto 3. That even the pardon of the sanctified is but such as excludeth any more Sacrifice but not any more Faith Repentance Watching Praying c. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Jesus 20. By a new and living way which he hath consecrated for us through the vail that is to say his flesh 21. And having an high priest over the house of God 19 20 21. And now I come to the Use of all that I have said in all the foregoing Doctrine We are not now deterred from access to God by unexpiated guilt but may come to him as a Father with comfortable reverent boldness and hope as reconciled by Christ even in confidence of the merit of his Righteousness and Sacrifice which is as a new and still effectual living way through the veil of his flesh consecrated for us And we have now in the Heavens a Glorified High Priest who is Head over all things to his Church which is the House of God and ever liveth to do all for us in Heaven which belongeth to a perfected High Priest 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 22. Let us therefore draw near to God in holy Worship and heavenly Desires and Aspirings with a heart that is sound sincere and true to Christ and our convictions and abounding with full belief and trust in Christ for all that he hath promised having our hearts cleansed by Christ's Blood which the sprinkling figured under the Law from the conscience of guilt and the love and power of sin and our bodily practice purified from uncleanness typified by the washings under the Law and federally signified by our Baptism 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised 23. Let us against all subtle deceitful Adversaries and against all
Sufferings for the recompence of reward is great 36. For ye have need of patience that after ye have done the will of God ye might receive the promise 36. For it is not enough to begin well It 's like God will yet try you with sharper Persecutions so that you have need not only of Conversion but of Patience to hold out and overcome Temptations that having done the Will of God in all your Tryals and fully manifested your Sincerity by your Constancy you might receive the promised Reward 37. For yet a little while and he that shall come will come and will not tarry 37. For though to unbelief and impatience it seem long it is but a very little time till Christ will come to end your fears and sufferings and fulfil your hopes And he will not delay or tarry at all beyond the due approaching time 38. Now the just shall live by faith but if any man draw back my soul shall have no pleasure in him 38. It is by the firm belief of the Promise of Glory purchased by Christ that the Just do overcome Temptations hold on in duty and comfortable hope and are finally saved But if any man forsake this Faith and its profession either through fraud flattery or fear of men God will forsake him and have no pleasure in him Note Dr. Hammond applyeth it to forsaking Publick Worship as the Gnosticks did which indeed backsliders use to do when such assembling is persecuted And his note should warn them to take heed of such forsaking Publick Worship who live where men are tolerated to be Atheists and not to worship God at all but not to be Christians and to assemble for God's Worship unless they will be stigmatized with the profession or practice of some imposed wickedness though this Atheism and Persecution pretend Christian Order 39. But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul 39. But I hope you will approve your selves faithful Christians and not of the loose unstedfast sort who by Sophistry or Persecution are drawn to revolt and turn back to their own destruction but of them who believe with sincerity firmness and constancy to the saving of their Souls CHAP. XI 1. NOW faith is the substance of things hoped for the evidence of things not seen 1. And seeing it is by Faith that you must obtain all this Victory and Perseverance and Salvation it greatly concerneth you to understand rightly what that Faith is by which the just must live and how it differeth from that living by sight and sense on worldly things which is the case and life of the Children of perdition This Faith is the subsistence or firm and confident expectation from God of the things which we believing hope for and which maketh them by the security of his faithful Promise to be effectual Motives to us as if they were even present And it is the convincing evidence or demonstration in the mind of the unseen things which God revealeth by which they prevail with us against all the visible vanities of this World This realizing things future and unseen as certain by God's Promise and over-coming Temptations from things seen and present is our Saving Faith 2. For by it the elders obtained a good report 2. It was by this effectual Belief and Trust in God's Promise for things unseen preferred before things seen and present that the Ancients are said to be approved of God 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear 3. How can we know but by believing God's Revelation that Heaven and Earth were compacted and formed by the Word of God so that all this great and well ordered frame which is seen was made not of things which appear Note This latter part is diversly expounded 1. Some as Calvin expound it thus The things that are seen were made to be as a Glass or Image of the things that are unseen That they are so is true but few receive this as the sense of these words 2. Others expound it as equal to the seen Worlds were made not of things seen therefore of nothing or no praeexistent matter This most Protestants receive 3. Others take framing or compacting to presuppose existent matter to be compact and say that was the Chaos in which the form was unseen 4. Others following the Vulgar Latine Erasmus c. translate it the things which are seen were made of things unseen And on this Text and Supposition some build a frame of Philosophy viz. that all things are made or flow from God so as that the nearest effects are the most pure and noble and the remotest most gross and made by transmutation and condensation and so that Earth is but incrassate humor and humor or water incrassate air and air incrassate fire and fire incrassate vegetative spirit and that incrassate intellectual spirit And so that all visible bodies are made of invisible spirit debased which again may be refined to invisibility But these are the frothy dreaming presumptions of unhumbled wits and wise men will rest in the measure of God's Revelations 4. By faith Abel offered unto God a more excellent sacrifice then Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh 4. By this Faith it was that Abel offered to God a more excellent and therefore more acceptable Sacrifice than Cain By which he obtained God's Judgment and Record that he was righteous and so far was justified by it in God's account God by some notable sign shewing that when he rejected Cain's Offering he accepted Abel's And by this Sacrifice and God's attestation thô his malignant Brother murdered him his acceptance recorded by God in Scripture yet speaketh his honour and our imitation Note 1. That Abel's Faith producing his Offering was not any other but that for which God judged him righteous 2. That the brief History maketh it not fully clear wherein the difference of their Offerings lay save that 1. Abel's being of the firstlings of living creatures was in its nature more excellent than Cain's of vegetable◠2. And the nobler effect shewed a nobler cause or Faith But seeing 1. That it 's most probable that the duty of Sacrificing came from no Original but Adam's Tradition of God's Command 2. And that the use of it under Moses's Law expoundeth it after we may conceive 1. That it was to signifie that Man was to believe that Death was deserved by Man's sin 2. That by Death the Mediator was to redeem him 3. And that as the Beast was offered to God they offered their own lives to him in hope of the Immortality of the Soul and a better life which death was the way to And in this Faith Abel excelled Cain 5. By faith Enoch was translated that he should not
see death and was not found because God had translated him for before his translation he had this testimony that he pleased God 5. It was by trusting God for a better unseen life that Enoch was made fit for and obtained to be translated by God without dying and so was no more seen on Earth For before it is recorded of him that he pleased God who thus rewarded him Note 1. That though Enoch died not by any corruption of his body no doubt but it had such change at its entrance into Heaven as the bodies of the living Saints shall have at Christ's Second Coming which proveth a transmutation of Elements by Scripture Testimony and as Christ's own body had which made it suitable to the heavenly Region For flesh and blood cannot enter into the Kingdom of God It is made a spiritual incorruptible body as ours shall be 2. It is like that this intimateth how God would have used Man if he had not by sin contracted the guilt of threatned death 3. But it 's certain that it is recorded to tell us whither it is that Faith and Holiness do tend and that there is a better life 6. But without faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him 6. Those that please God must needs be happy for that is Happiness it self But it is impossible to have a heart or life that pleaseth God without a Trusting-belief of these two Articles 1. That God is the very and only God infinite in all perfection 2. And that he is as our Ruler and Benefactor the full Rewarder of all them that with sincere diligence seek to please him in the obedience of his Governing Will or his Law revealed to them Note He that thinks there is no God can neither love trust or obey him And he that thinks he is impotent ignorant or bad or any way imperfect thinks that he is not God giveth him but the name of God while he denyeth and blasphemeth him and he that thinketh that he is not Man's Ruler morally by Law but only physically by Motion like lifeless Engines will never obey his Laws and therefore will live after his lusts and be far worsâ— than saya e Brutes as abusing a nobler Nature And he that thinks that God will let men be losers by their most costly and diligent obedience takes him to be none of our Governour or to be unjust and so not to be God indeed Nay if he believe not that his Holiness and Goodness will â—e pleased with and abundantly reward such sincere diligence And he that believeth not a life of great Reward after this cannot well believe that God is such a Rewarder of them that diligently seek him seeing what they suffer here Qu. But are these two Articles enough to Salvation Ans He that sincerely and trustingly believeth and practiseth these shall not perish but what more is necessary God will make known to him For of a truth whoever deny it God is no respecter of persons but in every Nation he that feareth God and worketh righteousness is accepted of him And if a Soul that truly loveth God and is accepted of him should be in Hell Heaven it self should be in Hell 7. By faith Noah being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house by the which he condemned the world and became heir of the righteousness which is by faith Note 1. God's Revelation was Noah's warning 2. The Flood neither seen nor likely in it self was the thing revealed and believed with the way to scape 3. True Belief will be effectual in an obedient use of God's appointed means of Salvation 4. The belief of God's Threatnings is a part of Saving Faith 5. Faithful Obedience to God condemneth the unbelieving rebellious World 6. All these acts of Faith go to make us Heirs of the Righteousness of Faith that is to be saved as those that God accounteth acceptably righteous 7. To be moved with the promised Glory and threatned Misery that is unseen is the Life of Faith 8. By faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went 8. Why did Abraham go when God called him into an unknown Land but that he practically trusted and believed God that he would give it his Seed for an Inheritance 9. By faith he sojourned in the land of promise as in a strange countrey dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise 10. For he looked for a city which hath foundations whose builder and maker is God 9 10 And why did he and Isaac and Jacob sojourn there in Tents as strangers but because he believed that God would give his Posterity Cities there such as Jerusalem strong and walled instead of Tents and would give him in the Mean time a place in the heavenly Jerusalem for his Faith and Obedience to God 11. Through faith also Sarah her self received strength to conceive seed and was delivered of a Child when she was past age because she judged him faithful who had promised 11. And Sarah past age brought forth Isaac because she trusted God's Promise against natural probability 12. Therefore sprang there even of one and him as good as dead so many as the stars of the sky in multitude and as the sand which is by the Sea-shore innumerable 12. Thus the numerous Seed of Israel sprang from one dead to generating by believing God 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth 13. Both Abraham and his posterity long lived as strangers before the promised Land was given to their Successors which they received not themselves And Abraham who foresaw Christ's day and rejoyced and his believing Seed died in that Faith which saw him afar off and the heaven Glory promised by him and yet lived not to see the promised Messiah but confessed that they were Pilgrims on Earth though they believed and embraced the Promises 14. For they that say such things declare plainly that they seek a Countrey 14. And as their taking themselves for strangers in Canaan shewed that they were not yet at home and were but seekers of a Countrey promised so those that were true Believers confessing that they were but strangers and Pilgrims on Earth declare that it was a better place than Earth that they sought and hoped for 15. And truly if they had been mindful of that countrey from whence they came out they might have had opportunity to have returned 15. And it was not Chaldea whence they came which they sought for they might have returned to that 16. But now
as Hereticks reproach you with your weakness but mercifully vouchsafeth to teach the humble Note 1. Prayer is a great and necessary means to get true Wisdom But as for outward things so for Wisdom we must not only pray but labour and use God's other helps Study without Prayer maketh but ungodly talkers whose dreaming knowledge will but condemn them And Prayer without Study and learning of the wise is but a self-deceiving idle tempting of God 6. But let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed 7. For let not that man think that he shall receive any thing of the Lord. 6 7. But see that your Belief of God's Power and Goodness and the truth of his Promises to faithful Supplicants be firm and sound for if you doubt and waver in this you will but be tost about like a wave of the Sea When you cannot trust God every temptation and difficulty will overthrow both your hope and your innocency And such have no promise that God will hear them it is but presumption to expect it Note That the Faith here mentioned is not an assurance of our own sincerity and that God will give us what we ask as being surely fit to receive it But it is a resolute cleaving to the Christian Verity and a sound belief that God is most able and faithful in performing all his Promises and will give all the good which we ask and are meet to receive Distrusting our selves is not distrusting God 8. A double-minded man is unstable in all his ways 8. A man whose mind and heart hangs doubtful and unresolved between God and the World Christ and Infidelity Heaven and Earth Holiness and Sin is fickle and still untrusty 9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low 9 10. You must not judge of your felicity by your outward things but take that for best which God as a Father provideth for you If he advance you gladly and thankfully acknowledge it if he take you down and deprive you of riches be not only patient but thankful that God will chuse for you according to his wisdom who knoweth better what you are fit for and what is fit for you than you can know 10 11. Because as the flower of the grass he shall pass away For the sun is no sooner risen with a burning heat but it withereth the grass and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his ways 10 11. For riches are too inconsiderable things to make any great just alteration on our minds They are transitory and so is man like the flower whose sweetness you may use for a moment but it fadeth presently before the heat of the scorching Sun 12. Blessed is the man that endureth temptation for when he is tryed he shall receive the crown of life which the Lord hath promised to them that love him 12. It is the tryed Christian that is the blessed man who after suffering and temptation holds fast his integrity God will give him that Crown of Life which he hath promised to all that sincerely love him 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man 13. But as to the seducing sort of temptation which is not to try our constancy but to draw men to sin and ruine let no man charge that on God as his doing for as God cannot be tempted to sin nor possibly love it so he tempteth no man to it much less forceth them to it or unresistibly by determining premotion makes them sin 14. But every man is tempted when he is drawn away of his own lust and enticed 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death 14 15. But the course of temptation sin and death is this First fleshly appetite lust and phantasie by strongly inclining men to their carnal objects and interests prevail with their Judgments either to take part with these lusts or not to oppose them and so by these lusts Satan the greater tempter doth his work which he could not do without them And when these lusts or carnal affections have bribed the understanding to be erroneous or remiss and have drawn the will to a sinful yielding or consent this sin conceived by lust in the heart doth bring sorth the fruits of a sinful practice in the life and then God's Justice punisheth it with death when it hath resisted and driven away his offered grace 16 17. Do not err my beloved brethren Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shadow of turning 16 17. Be not deceived about the causes of good and evil sin and death are from our selves but every good and perfecting gift is of God's free grace and donation even from above from the Father of Lights who as the Sun is the same in its nature and action though Earth and Clouds oft interposing make it seem to us as varying by its rising and setting and turning away its light into shadows when the change is not in it so God is unchangeable and our changes and shadows are not from any mutability or shadowy alteration in him but from our selves 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures 18. It was of his own good will and grace that he hath regenerated us by the true word of the Gospel and not of any desert of ours and hath made us as the first-fruits sanctified to him so that all good is of God and all evil of our selves and the Devil 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath 19. Therefore watch over your selves if you would be safe and particularly observe these three Rules 1. Be swift to hear as humble Learners while proud men are forward to be Teachers before they were ever profitable Learners 2. Be slow to speak and not as proud men full of words because full of self-conceit readier to teach than to learn telling what they think they know while the humble are learning to know more and when in multitude of words there is seldom innocency but the rash and talkative say that which must be repented of 3. Be slow to wrath 20. For the wrath of man worketh not the righteousness of God 20. For a wrathful mind is very unfit for that righteousness which God requireth in and of us It puts the mind out of a composed holy frame and unfits it for communion with God It blindeth and perverteth the Judgment and destroyeth holy love and peace A wrathful man scarce loveth his neighbour
But above all things my brethren swear not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation 12. And I must specially exhort you to avoid customary needless swearing by Heaven or Earth or any oath but let Yea and Nay serve you and be true of your word that you be not drawn into a just suspicion of falshood or condemned for prophaning the name of God Note 1. That this is so far from forbidding necessary oaths for ending strife that it is but to confirm them by preserving the due reverence of them 2. The true nature of an oath is by our speech to pawn the reputation of some certain or great thing for the averring of a doubted lesser thing and not only as is commonly held an appeal to God or other Judge As to swear by the Fire by the Temple by my Faith or Truth by the Life of Pharaoh by the Heavens c. is as much as to say If this be not true then the Fire burneth not the Temple is not holy I am a Lyar Pharaoh is no King as sure as Heaven is Heaven c. so the Lord liveth is This is as true as that God liveth 13. Is any among you afflicted let him pray Is any merry let him sing psalms 13. In your affliction have present recourse to God by prayer in Faith and Hope and when you are chearful and merry turn it to God's praise and thanksgiving for his mercies in singing holy Songs to God Note That it is not only David's Psalms that they are tyed to but such as are by men fitted to their proper cases which confuteth them that condemn all humane Forms of composed words in God's Service 14. Is any sick among you let him call for the elders of the church and let them pray over him anointing him with oil in the name of the Lord 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him 14 15. When any of you is sick let him send for the Bishops of Pastors of the Church and let them pray over him anointing him with Oil in the name of the Lord as a sign and means which he hath appointed for miraculous Cures And if it be the Prayer of Faith and he be a person capable and fit for that deliverance it shall recover him from his Sickness and God shall raise him and if his Sickness be a corrective punishment for any sin that he hath committed God will forgive him and take off that penalty if he repent Note 1. That this implieth that each Church had divers Elders And whereas Dr. H. thinks it meaneth one single Bishop who the Ancients say visited all the sick you may see then how great their Diocesses were Should all the sick men in London or in many Counties send for the Bishop he would come but to a few of them at least forty or eighty Miles off But it will be said He may do it by others And why not give Orders and Sacraments by others as Lay-men now use the Keys And if the work be proper to Bishops those others then are made Bishops if not others may do it 2. Anointing being healthful to dry bodies in those hot Countries was used by Christ's appointment for miraculous Cures and never made a Duty or Sacrament to continue when Miracles cease 3. Sicknesses are usually corrective punishments for sin and to forgive the sin as to that penalty is to remit the punishment and heal the sick 4. The promise of pardon and recovery presupposeth the person penitent and fit for that deliverance 16. Confess your faults one to another and pray one for another that ye may be healed the effectual fervent prayer of a righteous man availeth much 16. Therefore Penitently confess your faults to one another especially to the Elders that visit you and pray one for another for this is the likely way of your recovery The effectual fervent instant Prayer of a Righteous Man is of great force or prevalence Note 1. An impenitent man is unfit for Pardon and therefore for deliverance from punishment and he that doth not penitently confess and bewail his sin cannot be judged a true Penitent and therefore cannot be prayed for with that Faith and Hope as we may do for the Penitent 2. This is not to be a customary thing or only to a Priest but it 's a duty both in Sickness and Health wherever the expression of Repentance to others is a duty By which alas we know how rare true Repentance is when even professors of Zeal in Religion are sharp in censuring and blaming others and except a very few humble Souls if they be never so justly blamed or reproved do swell against the reprover with pride and indignation as if he were their Enemy And they that separate from the Churches for want of Discipline are earnest for it for others but cannot bear it on themselves nor so much as endure a confutation of their errors but take him to speak against Godliness who speaketh against their mistakes and faults and two many like the Prophane will turn again and all to rend him 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six months 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit 17 18. Think not that Prayer is a vain or uneffectual thing though we be frail and faulty men Elias was but a man liable both to sufferings and to a troubled mind in them as we are yet on his earnest Prayer it rained not on an Idolatrous Persecuting Country for three years and a half and at his Prayer it rained again and the Land was fruitful 19 20. Brethren if any of you do err from the truth and one convert him Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins 19 20. I beseech you Brethren be neither negligent or dispairing to the cure of men in error nor yet impatient with those that would detect your Errors and convince you and bring you to Repentance as proud impenitent Persons are But know that as all men alas are too prone to error if any man err from the truth through ignorance or a corrupted will and one convert him he that converteth a sinner from his error in mind or life doth not only do that which tendeth to save his life from Gods punishing stroak but also shall save his Soul from everlasting death and procure the Pardon of his manifold sin not only so far that the Church but God himself shall receive him into a reconciled state Note 1. That error and sin are the
way to death and misery 2. Converting the erroneous sinner is the way to save him 3. One man may be said to save another much more a man himself by converting him without derogating from Christs Salvation but in subordination to it 4. Therefore all Christians but specially Ministers should be diligent and skilful to convert erroneous sinners and the erroneous patient and thankful for their help Note If it be the Gnosticks as Dr. H. saith that James here and Paul in his Epistles so greatly warn the Christians against alas too great a part of the Church Governours Bishops and their Clergys abroad on Earth seem turned very like these by him described Gnosticks 1. In being for Worldly interest Wealth and Pleasure 2. In being for Ceremonies 3. In joining with the Vngodly Enemies of Piety 4. In being Latitudinarians or Licentious against strictness and tenderness of Conscience and Adiaphorists in things not Adiaphorous 5. In being Persecutors And if base underling Gnosticks or Nicolaitans could so trouble the Churches then what a case must those Countrys be in where they are got into the Episcopal Chair and claim the Keys of the Kingdom of Heaven to execute their Pride and Lusts over Princes and People of all sorts sure Borborites or Gnosticks are not the less such nor the less dangerous for being called Bishops and having Power Wealth and Interest The First Epistle General of the Apostle PETER CHAP. I. 1. PEter an apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ grace unto you and peace be multiplied 1. Peter an Apostle not called the Universal Bishop or Head or Governour of the Church to the dispersed Jews through Pontus c. chosen by grace out of that unbelieving forlorn Nation according to Gods fore-knowledge and unsearchable Counsel to Sanctification by the Holy Ghost and to Obedience and to a State of Reconciliation and Justification by the Merit of the Blood of Christ applied Grace and Peace multiplied to you is my Prayer and Benediction 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead 3. Bâ—essed be God the Father of our Lord Jesus Christ who out of his abundant mercy for the manifestation and Glory of it hath regenerated us to a living hope even a hope of Glorious Life procured notified and secured to us by the Resurrection of Christ from the dead 4. To an inheritance inccorruptible and undefiled that fadeth not away reserved in heaven for you 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time 4 5. Not to such a corruptible defiled fading Inheritance as Earth is to its lovers but to an Inheritance incorruptible undefiled and holy never fading reserved by the Divine Love and Decree and by the Possession Intercession and Promise of Christ for you who are true Believers and are kept by the power oâ— God through that Faith which he hath given you and you keep and exercise to Salvation which ere long will be gloriously revealed to your sight and possession the last time being not far off Note It is revealed already in the Gospel and wil be fully revealed to separated Souls But the full glorious revelation is when the whole Church is consummated 6. Wherein ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations 6. In the belief and hope of this glorious Inheritance you now live in great joy though for a little time when God seeth it needful for your good he let out upon you those trying sufferings which are heavy and grievous to the flesh 7. That the trial of your faith being much more precious than of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ 7. For as your Faith is a preciouser thing than gold and refined gold is the most precious gold so tryed Faith is the most precious Faith and the tryal of it a greater work than the trying and refining of gold by fire that so it may be found at the coming of Christ a qualification meet for your own praise honour and glory and in you also unto Christ's 8. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory 8. Whom though you never saw in the flesh as we did that followed him yet you truly love and honour And though now you see him not in his glory nor his coming yet your effectual Faith doth so far serve instead of seeing him that you rejoyce by it with unspeakable triumphant joy in hope of that which you shall see 9. Receiving the end of your faith even the salvation of your souls 9. And shall shortly receive that great Salvation for which you have believed 10. Of which salvation the prophets have enquired and searched diligently who prophesied of the grace that should come unto you 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow 10 11. Of this great Salvation and Kingdom of Christ Incarnate which is dated from his Resurrection and perfected at his next coming many Prophets foretold in their manner and degree and they enquired and diligently searched more explicitely to have known it and the time when it should be when the Spirit in them foretold that the Messiah must suffer and in general that glorious things should follow 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the holy Ghost sent down from heaven which things the angels desire to look into 12. And it was revealed to them that it was not to come to pass in their days and that it was not they but we that should see the Messiah and his special Kingdom and the things which since his Resurrection are now preached to you by us his Ministers with the Seal of the Holy Spirit sent down in a special abundance from Heaven to be the Witness of Christ and the Sanctifier of Souls a mystery so great and of so excellent importance that the Angels think it worthy their search 13. Wherefore gird up the loins of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ 13. Wherefore as runners gird their cloaths to them that they trouble them not do you fortifie your minds
not that the outward act of washing the Body serveth to this Salvation nor must you think that God layeth it on any outward Ceremony save as it is the exercise of our Obedience and Faith But it is the faithful answer to God of a resolved Soul in the Covenant of Baptism who when asked doth profess and promise to believe in and give up it self to God the Father Son and Holy Ghost and to Renounce the World the Flesh and the Devil Baptism is but the celebration of this saving Covenant and it is covenanting sincerely that is the Condition of Salvation and Washing is but the sign 22. Who is gone into heaven and is on the right hand of God angels and authorities and powers being made subject unto him 22. And well may I say that Christ's Resurrection saveth sincere baptized Covenanters as God by the Ark did Noah c. when Christ thus risen is gone into Heaven advanced to the highest Authority and Honour all Angels and all Authorities and Powers in Heaven or Earth being made subject as his Enemies to their woe and his Servants to their joy shall shortly find so that he is fully able to give and do for us whatever he hath promised and we need CHAP. IV. 1. FOrasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 1 2. Let then the sufferings of Christ have their due effect on you in conforming you to his death that you may as crucified or dead men give over sinning being as dead to fleshly lusts that ye no longer live the rest of your time in the flesh according to the lusts of your selves or any tempting men but wholly live to the will of God as your Rule and End 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and abominable idolatries 3. Alas we did too long live according to Heathen Sensuality and that time cannot be called back even in lasciviousness and lusts either fornication or immodesties that tend thereto and in excess of wine or strong drinks in revellings and banquettings or unnecessary feastings to gratifie fleshly appetite and lusts and in the bacchanals and jovialties of their Idolatry 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 4. And though it is monstrous against humanity that reasonable men should thus live like brutes yet they stand and wonder at you as if you were the monsters or strange people because you will not be as bad and mad as they and run with them brutishly against God and Faith and Reason into this sensual excess of sports lust and riot 5. Who shall give account to him that is ready to judge the quick and the dead 5. But the time is near when for all this they must come to Judgment and a sad account they must shortly give to the Righteous Judge of all the World 6. For for this cause was the gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit 6. But wonder not at their obloquy nor imitate them but look to the Example of the Martyrs and those that are dead in Christ who received and obeyed the Gospel preacht to them that while they were judged and persecuâ—ed in the flesh according to the rage of men they might live in the Spirit unto God and obtain his glory through all such suffering 7. But the end of all things is at hand be ye therefore sober and watch unto prayer 7. But the time of their foolish rage and of your patient suffering will be but short The end of all earthly things is near therefore let soberness be to you instead of lusts and revelling and fleshly pleasure and by watching and prayer seek and wait for grace and glory 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins 8. And above all things be sure that you have and carefully preserve and exercise not only peace and mutual forbearance but a special love yea fervent love to one another even to all Christians and specially in your Societies and Relations For as love covereth and not aggravateth faults towards one another so God who hath said Blessed are the merciful for they shall obtain mercy and if ye forgive you shall be forgiven will cover and forgive the many sins of sincere loving Christians Note 1. The two Extreams that in all Ages have torn the Church should have regarded these words of Peter 1. The Papal Church-tearers that persecute all that consent not to their Canons Forms and Shadows should have remembred above all things even above your pretended plea for Obedience to you and Decency and Order have fervent Love 2. And the passive Separatists that can find faults enough in the Orders and Forms and Ceremonies of Churches to separate from the Communion of almost all on Earth should have deeplier received such Texts as this above all your superstitious pretences to more purity of Churches and better Discipline have fervent Charity 3. It is but partiality and jealousie of the Cause of Justification against the Papists which maketh some excellent Expositors distort this Text so as to exclude from its sense God's covering of our sins because they consider not aright 1. That Pardon as continued and as renewed for daily renewed sins hath more for the condition of it required in us than the first Pardon and begun Justification hath The first act of sound Faith serveth for the beginning but the continuance of it with its necessary fruits is necessary to the continuance and renewing of Pardon 2. That the Faith which is required to Justification and Pardon is giving up our selves to God the Father Son and Holy Ghost in the Baptismal Covenant That is our Christianity which is not put in opposition to that Love or Repentance which is still implied as part of the same Covenant Consent or its necessary fruit but to the Works of the Law of Moses or of Works or any that are set in competition with Christ and Free Grace If prejudice hindred not men the reading of the Angel's words to Cornelius and of Christ's forgive and ye shall be forgiven and the Parable of the pardoned Debtor cast into Prison for not pardoning his Fellow-servant with Jam. 2. and Matth. 25. would end all this controversie 9. Use hospitality one to another without grudging 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God 9 10. As God hath
for ever 17. These are like Wells that have no Water having a barren Profession that will not save them Clouâ—s that seem to be for fruitful Rains but are only for tempestuous Whirlwinds or Hurricanes dark in themselves both now and for ever as well as troublesom and hurtful to others 18. For when they speak great swelling words of vanity they allure through the lust of the flesh through much wantonness those that were clean escaped from them who live in errour 18. For when they boast of their extraordinary knowledge of Angels and other unknown things as the Hereticks described by Ireneus Epiphanius c. then did and withal make fleshly licentiosness to be Christian Liberty their vain boasting words are but to serve their fleshly lust alluring by base lasciviousness some who were quite come off from Heathenish and Jewish Errours 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage 19. They tell the simple that flesh-pleasing and lust is part of their Christian Liberty and that we are ignorant that know not such things when under all these promises of Liberty they are the slaves of lust themselves being conquered by them and in bondage to them 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning 20. For if after they have been convinced of the Heathen abominations and filthy practices and have renounced them in Baptism and forsaken them and joyned in the Communion of Saints by the acknowledgment of Christ and the Christian Verity they shall again return to the practising of the same sins on pretence of Knowledge and Christian Liberty and so be overcome their end will be more sinful and miserable than was their Heathen state of ignorant pollution 21. For it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy commandment delivered unto them 21. For their sin and misery had been less if they had never known the way of Righteousness revealed by the Gospel of Christ than after they have known it to forsake the owning or practice of the Commands of holy and righteous living which they received Note Sins against present or former knowledge in great instances have dangerous aggravations as coming from contempt of God or odious depravation of Judgment after 22. But it is happened unto them according to the true proverb The dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire 22. But it is with them according to the Proverb The Dog c. Their Natures were not renewed by the Holy Ghost and made Holy or Divine they were Dogs though they had disgorg'd their vomit and Swine though they were washt No wonder then if temptation draw them to return to their vomit and to the mire of filthy sin again Note What sort of men these here described were is not agreed on by all Expositors But thus much seemeth clear 1. That they were professed Christians 2. That they lived in sensuality and fornication 3. That they taught that these were lawful and the use of them was Christian Liberty 4. That to make this good they joyned with some Sect-Masters that boasted of more knowledge than the Apostles and their followers had as most Hereticks do 5. That yet they did not wholly separate from the Christian Churches nor the Churches cast out them as they ought For they are said to feast with them to be spots and blemishes to them And Rev. 2. 3. shews that too many Churches had such among them and did tolerate them and that whole Societies were in danger of being corrupted by them and the Churches threatned to be punished for having such Members 6. Whatever name some put on them its plain they were those that are called Nicolaitans in Rev. 2. 3. Qu. What if Bishops Priests and People should become such debauched covetous Sensualists and also set against serious godliness and seek the reproach of it as Hypocrisie and Fanaticism and the silencing and excommunicating of the most godly Ministers and People and so become a Gnostick or Nicolaitan Church Ans Forsake their local Communion if you can have better and if you cannot do not approve or commit any of their sin nor own any uncapable of the Ministry by Heresie or open enmity to Godliness but either worship God only in private or protest against their sin when you joyn with them only in good CHAP. III. 1. THis second epistle beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That ye may be mindful of the words which were spoken before by the holy prophets and of the commandment of us the apostles of the Lord and Saviour 1 2. This second Epistle with the former I write to you as to those that are pure from the evils which I describe but have need to be remembred of what you have learned from the Prophets and been commanded by us the Apostles of Christ 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts 4. And saying Where is the promise of his coming for since the fathers fell asleep all things continue as they were from the beginning of the creation 3 4. And I here first remember you that as you have been foretold in the last days before Christ's coming there shall arise unbelievers that shall make a mock at the promise of his coming and thereby harden themselves in a fleshly wicked life saying How long shall we stay ere we see Christ come What 's become of the promise of it which you so long awed men with It 's long since the Fathers who you say Believed in him were dead and none of them are risen again nor yet see Christ come the World continueth as it did from the Creation 5. For this they willingly are ignorant of that by the word of God the heavens were of old and the earth standing out of the water and in the water 6. Whereby the world that then was being overflowed with water perished 7. But the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of ungodly men 5 6 7. For it must be long of themselves if men professing Christian Knowledge do not know what a change was once made since the Creation that God's Word made the Heavens and the Earth and that this Earth being partly in the Water and partly out of it separated from Seas and Clouds by this Water the world of men that lived in the days of Noah were drowned But by the same Will and Word of
and it shall be made so like as that the same men shall inhabit both c. These are doubts which I think it must be the day of performance that must resolve As also whether accordingly there were other Heavens and Earth destroyed for sin before the Creation of this But Christians care should be to be diligent to be found in a state of safety and peace and without spot and blameless and leave unknown things to God and then whatever this blessed change be we shall have our part in it 15. And account that the long-suffering of our Lord is salvation even as our beloved brother Paul also according to the wisdom given unto him hath written unto you 15. And think not that God neglecteth you by delays but that he suffereth the wicked World so long that he may gather all his Chosen to Salvation that are yet to be born and called as Paul hath shewed Rom. 9. 16. As also in all his epistles speaking in them of these things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other scriptures unto their own destruction 16. Note 1. They that refer in which to these things and not to his Epistles pervert the Text for it puts in which as contradistinct to other Scriptures and not to other things And it 's many other things much more than these that were wrested to destruction And Peter himself even here speaketh as hard things of this as ever Paul did 2. It pleaseth God to put hard things in the Scripture for our exercise 3. Yet it is mens ignorant instability that wresteth such to their destruction For there is as much very plain as may bring men to Salvation And if as to the difficult parts they will 1. But search as humble Learners 2. And not take on them to know before they do but confess their ignorance it may stand both with Salvation and the Churches Peace 3. And if they must by men be inclined to either side let them say plainly I hold not this by Divine Faith as part of my Religion but as an Opinion on the trust of Man 17. Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the errour of the wicked fall from your own stedfastness 17. The scope of what I have said is to warn you that having timely notice of all these things ye most diligently take heed lest any of these sensual Professors or Heretical Backsliders or Scoffers deceive you in wavering or unbelief or heresie or sensuality to fall from your spiritual stedfastness in Faith and Hope and Holy living 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Amen 18. But contrariwise labour diligently to grow in all grace in Faith Love Holiness Patience Hope c. and in the Knowledge of our Lord and Saviour Jesus Christ his Person Office Undertaking Performance Humiliation Resurrection Doctrine Example Spirit Intercession Glory Kingdom and Judgment That as Glory belongeth to him you may glorifie him now and in the sight of his Glory for ever Amen The First Epistle of JOHN the Apostle CHAP. I. 1. THat which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life 1. Whereas there are of late many Heresies sprung up about the Person Doctrine and Works of Christ I shall declare to you that which was from the beginning his Godhead or say others that of him which was decreed from Eternity or as others that which is true of him from his beginning or Incarnation and that same Christ whom we have heard and seen with our Eyes and looked on and our Hands have handled even the Humane Body of Christ the Word of Life Or as others that Gospel which we have heard that Person and those Works which we have seen and him whom we have handled as these concern the Gospel of life 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us 2. For Christ who is Life in himself and the Fountain of Life to us was manifested in flesh and we have seen him and bear witness and preach to you the Eternal Divine Life and Nature of Christ which was eternally one with the Father and was manifest to us 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ 3. I say we declare to you that of Christ which we our selves have seen and heard that so what we had by seeing and hearing you may have from our Testimony who have seen and heard Christ himself and so you may by our communication partake of the same Faith and Grace as we our selves do and may continue in our Communion and that is no other then to have the same Father and Saviour from and with whom it is that we have communication and communion and not to turn from them 4. And these things write we unto you that your joy may be full 4. And the end of my writing this to you is the compleating of your own Joy and Salvation 5. This then is the message which we have heard of him and declare unto you that God is light and in him is no darkness at all 5. The first and great part of Christ's Doctrine and our Message is to teach us to know God himself and first that he is Light and in him is no darkness at all Note 1. The Apostle telling us what God is speaketh in the Abstract to let us know that it is his Essence and not a meer Accident that he meaneth And as God's Image in Man's Soul hath three essentiating faculties Vitality Vnderstanding and Will which are eminently self-motions Light and Heat or resembled by these so God is here called LIFE v. 1. LIGHT v. 5. and LOVE c. 4 v. 8. 2. When God is called LIGHT it is spoken but metaphorically and signifieth his KNOWLEDGE or WISDOM as it is his Essence and as Communicative giving the Light of Knowledge to all that have it and wisely Ruling them by his Laws And also the GLORY of this and all his perfections as refulgent to the Creature For Glory and Light are oft the same in sense 3. When it is said There is no darkness in him it meaneth No Ignorance nor Privation nor Vncomfortableness as Darkness is 6. If we say that we have fellowship with him and walk in darkness we lie and do not the truth 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all
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
the Grace of sincere Righteousness and Holiness that thou bear not the shame of Hypocrisie and halting between Heresie or Infidelity and saving Truth and for the Illumination of my Spirit to know the danger of Heresie and Hypocrisie 19. As many as I love I rebuke and chasten be zealous therefore and repent 19. If I forsake you not but shew my love to you it will be by chastening you to revive your Care and Zeal If therefore you love not Chastening prevent it by Zeal and Reformation 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me 20. I have my time of offering Mercy and desiring you to entertain it And if any man hear and obey this Call I will come in by my Spirit and take habitual Possession of him and have spiritual Communion with him and he with me Note Though it be not without the Grace of Christ that we open to him when he knocks and receive his offered special Grace yet in this he layeth so much on Man as to make our Opening that is our Accepting-Faith the Condition of his Entring for a fixed Habitation by habitual Love and Holiness On which account Divines use to say that Faith and Repentance wrought first in Conversion are the Conditions or Qualifications for consequent Justification and Sanctification 21. To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his Throne 21. To him that overcometh all the Temptations of this Life so far as to keep his sincere Faith Love and Obedience to the End I will give a Participation in my Kingdom Power and Glory even as I obtained my Glory by overcoming Satan and the World Note This expoundeth what is meant before by Ruling the Nations with a Rod of Iron c. 22. He that hath an ear let him hear what the Spirit saith unto the churches 22. Note Let every man that hath an Ear and Heart lay close to heart these Reproofs Warnings and Promises of Christ to these seven Churches for it concerneth them all Again note that notwithstanding all Christ's Reproofs and Threatnings to many of these Churches he biddeth no one separate from them CHAP. IV. 1. AFter this I looked and behold a door was opened in heaven and the first voice which I heard was as it were of a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter 1. After this the Vision that I further saw was as if a Door had been opened into Heaven c. Note 1. Not that Heaven hath a Door but the Vision was to be suited to the Capacity of a Soul in Flesh 2. The Notices which advance Man's Understanding on Earth come all from Heaven 2. And thither must we look and seek if we will know the things of God 2. And immediately I was in the spirit and behold a throne was set in heaven and one sat on the throne 2. And immediately I was in an Extasie the Spirit acting me as above the Body And God revealing things according to my Capacity I thought I saw a Throne the Seat of Royal Glorious Majesty and a Royal Person sat on the Throne 3. And he that sat was to look upon like a jasper and a sardine stone and there was a rain-bow round about the throne in sight like unto an emerald 3. And the Power and Glory of him that sat on the Throne was represented to me as by the similitude of precious Stones a Jasper and a Sardine And his Glory and faithful keeping of his Covenant was represented to me by the Appearance of a Rain bow like an Emerald in colour round about the Throne 4. And round about the throne were four and twenty seats and upon the seats I saw four and twenty elders sitting clothed in white raiment and they had on their heads crowns of gold 4. Note The Apparition being made to him that was a Jew was a Representation of the Jewish Camp in â—he Wilderness with the Tabernacle in the midst â—â—cording to which also the Temple-Worship was â—â—â—med to bear some similitude And the Christian-Assemblies had some resemblance to that Some think it relateth to the Church at Jerusalem which had say they twenty four Elders say some twelve Apostles and twelve Elders others that it is to the Bishop of Jerusalem and four and twenty City-Bishops of Judea who use to sit in Council with him who yet saith Dr. H. were then but the sole Pastors of single Assemblies without any other Elders under them but were after to have such Others think it intimateth that all Churches should unite in such Synods as consist of twelve Teaching Elders and twelve Ruling Elders that are not Teachers Rather all Churches and Pastors are signified by twenty four But all these are but mens unproved thoughts save only that in general the Vision appeared in resemblance of such an Assembly as is here described And it clearly intimateth 1. That the Elders have a proper Dignity and Honour and Power signified by their Seals and White Rayment and Crowns of Gold I would not have ignorant proud Lads that can but get a Lay-Patron to present them to a Benefice where they may live in the guilt of betraying Souls to call themselves these Elders nor to feign in White Rayment that they have Crowns of Gold 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the seven spirits of God 5. Note 1. The Glory and Terrour of the heavenly Apparition is thus expressed From the similitude of the Temple-Worship and more fully of the Church-Worship and Sacred Assemblies whence must proceed the Light of Doctrine the Thunder of Reproof and just Censures and the Voices of common Consent and Praises to God Whether it signifie the scorching Lightnings and Thunderingâ— Excommunications of Lay-Chancellors Officials Surrogates Commissaries c. that use an absent Bishop's name over not one Parish only but many score or hundred Parish-Churches I leave to the Arguments of the Affirmers 2. The seven Lamps are expounded of the seven Spirits of God relating as some suppose to the Lamps which were continually to burn before the Tabernacle Exod. 17.20 and after before the Temple And as others think to the seven Deacons at Jerusalem Others think it is the seven Guardian Angels of the Asian Churches to whom John specially directeth all this Book though for the use of all others But of this and other such passages the great doubt is whether really there be not in the Spiritual World which John saw such things as he describeth and the Institutions about Tabernacle Temple and Church-Assembles be not formed to some resemblance of these Or whether all be spoken only of the things below of
which the superior World hath no real similitude but by fiction 6. And before the throne there was a sea of glass like unto crystal and in the midst of the throne and round about the throne were four beasts full of eyes before and behind 6. Note Before the Tabernacle and the Temple there was a great broad Vessel of Water called a Sea for the Priests to wash in Exod. 20.18 1 Kings 7.23 signifying the Purity required in the Worshippers of God being as Crystal tells us that no spots or Hypocrisie is unseen to God Though some make this to signifie the multitude of Worshippers The four Beasts some say resemble the four Staâ—dards and Camps of Israel in the Wilderness or as others the four Evangelists But it is like to mean the Executioners by Providence and Miracles of Christ's Will and Power full of Eyes as knowing all the Affairs of the Sons of Men about which they are employed called Living creatures for their executive power 7. And the first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle 7. Note As these four agree with the Apparition in Ezekiel 1.10 in the main notwithstanding some small difference so it is observable which D. Hammond noteth from Aben Ezra that these were the Escutcheons on the four Ensigns or Standards of the Camp of Israel a Lion for the Camp of Judah a Man for the Camp of Reuben an Oxe for the Camp of Ephraim and an Eagle for the Camp of Dan And an Oxe and Calf are oft used for the same And these four are noted to be the chief in their several kinds the Lion among wild Beasts the Oxe among the tame and serviceable a Man among all Animals and an Eagle among Birds To conjecture what God would signifie by them to Israel must needs be uncertain I know nothing liker than an intimation of Duty and Prophecy that Israel should be victorious over their Enemies and valiant as a Lion wise and in Dominion as Man and should have a fertile and plenteous Land signified by the Oxe and be Seraphick and Divine in the holy Worship of God signified by the Eagle that mounteth Heaven-ward in her strength And it 's like such blessings are hereby signified to be conferred on the Church some fix the signification on Angels some on Ministers And less probable are their 's that think Peteâ— John Paul and Barnabas are meant or they that apply it to the four Evangelists or four Patriarchs 8. And the four beasts had each of them six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God Almighty which was and is and is to come 8. Note The Beasts resembling the Standard-bearer in the Camp are likest to signifie both the Angels in Heaven who glorifie God's Attributes and serve him in the performance of his Promises to the Church and also the Apostles and Prophets and Evangelists and Pastors who do their part herein on Earth See Isa 6.2 of their wings 2. Holy holy holy may relate to the Trinity but certainly signifieth that the Holiness of God is that for which he is loved and praised by Angels and Saints His Holiness is his Perfection and Transcendency above all creatures being the end of all to whom they are to be devoted and consequently his perfect contrariety to all evil 3. The celebrating of the Praises of the most Holy God is the uncessant work of heavenly Spirits and most of the work of Ministers and Church-Assemblies on Earth 9. And when those beasts give glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty elders fall down before him that sat on the throne and worship him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created 9 10 11. Note With the chief Angels concur all the heavenly Hâ—st in magnifying the Holy Eternal God as shining forth in the glory of all his works by him and for him by his efficient Will and for his complacential Will fulfilled they being all created preserved and ordered And this heavenly work is to be imitated by the Churches on Earth whose Pastors leading the People must concur in the Praises of the most Holy Everliving God And those Churches that are dry and scant in these Praises of God how well soever the Word be there preached are defective and unlike their Pattern These passages are best expounded in the three first Petitions of the Lord's Prayer Let thy Name be hallowed Thy Kingdom come and Thy Will be done on Earth as it is in Heaven Neither Heaven nor Earth must be left out in the Exposition CHAP. V. 1. ANd I saw in the right hand of him that sat on the throne a book written within and on the backside sealed with seven seals 1. I saw a Roll called a Book in his hand who sate on the Throne written on both sides but the Roll was sealed up with seven Seals Note The Roll contained God's Decrees as they were to be fulfilled according to this Prophecy And it 's like they were seven Rolls together making one Book 2. And I saw a strong angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof 2. Note Every Angel or Man is not worthy or meet to be the Expositor and Messenger of God's Mysteries to Man 3. And no man in heaven nor in earth neither under the earth was able to open the book neither to look thereon 3. It was a work and trust too high for any meer creature in all the World None of them was worthy 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon 4. I lamented that the creatures should be found so unworthy and God's Mysteries be kept unknown 5. And one of the elders saith unto me Weep not behold the lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof 5. One of the Elders that were at the Throne comforted me and told me that Christ who is called the Lion of the Tribe of Judah and the Son of David and Root of Jesse was found worthy by the Dignity of his Person and his Merits by Man's Redemption to open to the Church all the Mysteries of God which it was meet for Man to know and to loose the Seals 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven
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
them nor any heat 15 16. Note It is not the least difficulty in this Book to know when it speaketh really of what is done in Heaven and when of what is done on Earth and when of both This Text seemeth to speak chiefly of what is really done in Heaven To expound it only of the Liberty that came to the Christians after the Destruction of Jerusalem is improbable when the ten Persecutions succeeded To expound it of the Advancement of the Church by Constantine must make it to speak only of the Species of Christians that formerly suffered and of no individual persons but those that were then alive and is hardly believed by them that believe the reported Voice from Heaven Hodié venenum funditur in Ecclesiam and that know how quickly Papacy and Church-Corruption sprang out of it And yet to exclude all inferior Church-mercies from this Vision seemeth also unsafe 17. For the Lamb which is in the midst of the throne shall feed them and shall lead them unto living fountains of waters And God shall wipe away all tears from their eyes 17. The Churches on Earth shall have some Times of quiet Assembling and learning of Christ and his Ministers the pure Word of Life and Religion shall flourish and God shall give them some Respite and Intermission or Ease from Persecution under Vespasian and Titus But this is but a small Fore-tast of the heavenly Glory wherein these words shall be fulfilled where indeed they shall go out of God's Temple no more and shall have all Tears wiped away CHAP. VIII 1. ANd when he had opened the seventh seal there was silence in heaven about the space of half an hour 1. There was a little space after the opening of the seventh Seal before I saw or heard the Revelation of it 2. And I saw the seven angels which stood before God and to them were given seven trumpets 2. Seven Angels were appointed to publish as by Trumpet the Judgments following Some think that the Temple-Worship is here described where the people without prayed in silence while the Priest within officiated and the Trumpets sounded Which the following words favour 3. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne 3. Another Angel represented the High Priest whose Office was to offer Incense at the Altar and to offer up Prayers for the People To which use he had a Golden Censer and a Golden Altar to shew the honour of the Christian Ministry and Worship which is all accepted through Christ's Intercession 4. And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angel's hand 4. And God received as grateful the Prayers of his People as offered by the Ministers and by Christ 5. And the angel took the censer and filled it with fire of the altar and cast it into the earth and there were voices and thundrings and lightnings and an earthquake 5. And upon the Acceptance of the Saints Prayers followed the kindling of God's avenging Judgments on the Earth 6. And the seven angels which had the seven trumpets prepared themselves to sound 6. Then did the Messengers of God's Judgments prepare to publish or sound them forth 7. The first angel sounded and there followed hail and fire mingled with blood and they were cast upon the earth and the third part of trees was burnt up and all green grass was burnt up 7. And the Judgment published by the first Angel began with Destruction on the Countries such as usually accompany Wars which lay wast Land and Houses 8. And the second angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became blood 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed 8 9. That no place should escape the next degree of Judgment was represented by a Mountain of Fire cast into the Sea which turned the third part of the Sea into Blood c. signifying increased Wars and Bloodshed by Sea and Land The particular Signification Expositors are utterly disagreed in Dr. H. taketh it for the Bloodshed by Insurrections in Galilee Others for the Barbarians ruining the Roman Empire Others for Heresies in the Church Others for the Bishops Strife for Superiority 10. And the third angel sounded and there fell a great star from heaven burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the star is called wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter 10 11. And next the Jugdment was the infecting of the Rivers and Waters with mortal Bitterness by a Star from Heaven that was mortally bitter falling into them This signifieth the further extensive progress of the Punishment Some take this for the Fall of a great Captain of the Jews And some for one of their false seducing Prophets And some for the Fall of the Western Empire And some for Arrius Some for Pelagius Some for Mahomet and some for Hereticks in general 12. And the fourth angel sounded and the third part of the sun was smitten and the third part of the moon and the third part of the stars so as the third part of them was darkned and the day shone not for a third part of it and the night likewise 12. On the Sounding of the fourth Angel the progress of the Judgment was represented to me as the darkning of the third part of th Sun Moon and Stars signifying the fall of some great Powers Ecclesiastical or Civil Some expound it of Vespasians's destroying a third part of the Cities of Judea Some of the beginning of the Siege of Jerusalem Some of Totila's sacking of Rome Some of the Corruption of Prelacy before Popery Some of Arrianism Some of the general Corruption of the Church by Popery Lira takes the four Angels to be the four Hereticks as he doth the four Beasts to be the four Patriarchs 13. And I beheld and heard an angel flying thorow the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound 13. This punishment extended but to a third part But I heard an Angel flying in the midst of Heaven lowdly crying wo wo wo for the greater plagues that were yet to some Some expound this out of Josephus of one Jesus Son of Ananias that for many years before the siege went about pronouncing this wo Others divers other waies CHAP. IX 1 ANd the fifth angel sounded and I saw a
star fall from heaven unto the earth and to him was given the key of the bottomless pit 2. And he opened the bottomless pit and there arose a smoke out of the pit as the smoke of a great furnace and the sun and the air were darkned by reason of the smoke of the pit 1 2. Note By this some say is meant that Jewish Seducer that headed the turbulent Zealots in the Siege of Jerusalem Others apply it to Arrius most Protestants take it for the Pope Some take it for Christ that had the Keys of Death and Hell descending to let loose these destroyers And the Smoâ—k is by Protestants mostly taken for the obscuring of holy Doctrine and Manners but by the first for the Confusions in Jerusalem by the Zealots as the murderers were called 3. And there came out of the smoke locusts upon the earth and unto them was given power as the scorpions of the earth have power 4. And it was commanded them that they should not hurt the grass of the earth neither any grâ—â—â— thing neither any tree but onely thoâ—â—en which have not the seal of God in theâ—â— foreheads 3 4. Note That this was an increase of God's Plagues is clear and that it was to be by Souldiers that were not to make an utter desolation but to captivate and punish the Enemies of Christianity But the particular sense is controverted Some take it for the foresaid rage of the Zealots in Jerusalem some for the beginning of the Roman Assaults some for Constantine's Dejection of the Heathens who yet did not kill them but give them a disgraced Liberty of Idolatry some take it for the first rising of the Saracens and Mahometans and some-take them for Devils that are called Locusts some for Hereticks and most Protestants for the Papal Clergy and Fryars and these by hurting mean deceiving 5. And to them it was given that they should not kill them but that they should be tormented five months and their torment was as the torment of a scorpion when he striketh a man 6. And in those days shall men seek death and shall not find it and shall desire to die and death shall flee from them 5 6. The Torment of Christ's Enemies shall be worse than Death so that they shall wish for Death and not obtain it Some by this understand the Famine in Jerusalem and the Zealots tormenting the Inhabitants to make them confess where their Bread or Food was Others otherwise 7. And the shapes of the locusts were like unto horses prepared unto battel and on their heads were as it were crowns like gold and their faces were as the faces of men 8. And they had hair as the hair of women and their teeth were as the teeth of lions 9. And they had brest-plates as it were breast-plates of iron and the sound of their wings was as the sound of charrets of many horses running to battel 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five months 11. And they had a king over them which is the angel of the bottomless pit whose name in the Hebrew tongue is Abaddon but in the greek tongue hath his name Apollyon 7 8 9 10 11. That this is the description of a terrible Army of cruel men seemeth plain but who they were and when is not so plain Whether the foresaid Jewish Zealots who got out of the Country into the City and used the Inhabitants cruelly Or whether it was the Roman Army or the Arabian Mahometans which many had rather think than that all this obscure Vision spake but of things already done and known to John and those of his time if it was in Domitians Days And the Abadddoâ— their King both sorts think was the Devil though some say it is Christ and some an Angel that had power to let out such destroyers Five months being the just time of the Zealots Rage before Titus came against the City confirmeth the first sort of Expositors in their Opinion But as I said most Protestant Writers take this King to be the Pope or the Devil as acting him and the Locusts to be the Fryars and Clergy and all their tormentings and destroyings to be spiritual But it 's hard to think that Deceiving should be meant by such tormenting as made men wish for death For their Excommunications and Persecutions cannot be meant because those are more against good men than the bad and though some of their Doctrines be uncomfortable they have more that flatter men in sin 12. One wo is past and behold there come two woes more hereafter 12. Thus one of the three Woes reserved to the three last Trumpets is past and two follow 13. And the sixth angel sounded and I heard a voice from the four horns of the golden altar which is before God 14. Saying to the sixth angel which had the trumpet Loose the four angels which are bound in the great river Euphrates 13. Those that expound all this of the destruction of Jerusalem think that by Euphrates is meant Rome and that the four Angels there bound was the Roman Legions which Vispasian had stopt till he saw what would become of the Empire when Galba Otho and Vitellius were killed and he was chosen Emperour and then he went on to the Siege Or else that the Syrian Legions having marched as far as Euphrates were there stop'd But this exposition hath much said against it Especially that these were then things past and that v. 20. the men are described as gross Idolaters which the Jews then were not Many others expound it of the Arabians and Turks who dwelt beyond Euphrates out of the Roman territories till they invaded and spoiled them 15. And the four angels were loosed which were prepared for an hour and a day and a month and a year for to slay the third part of men 15. Some gather from an hour a day a month and a year that from the first great invasion and taking of Babylon to the fall of the Turks it will be exactly in 1696 that is twelve years hence which time will expound The four Angels some take for four Mahometan Generalls and parts before they united in one And by slaying the third part of men their cruel devastations and successes 16. And the number of the army of the horsemen were two hundred thousand thousand and I heard the number of them 16. The number of the Roman Army say some But most say the number of the Mahometans was exceeding great like locusts over spreading all the Countries 17. And thus I saw the horses in the vision and them that sat on them having brest-plates of fire and of jacinth and brimstone and the heads of the horses were as the heads of lions and out of their mouths issued fire and smoke and brimstone 17. They appeared terribly as fitted to destroy But some expound it of their false doctrine 18. By these three
was the third part of men killed by the fire and by the smoke and by the brimstone which issued out of their mouths 18. Multitudes say some killed by the Romans and say most others the exceeding great numbers killed by the Mahometans Saracens and Tarks 19. For their power is in their mouth and in their tails for their tails were like unto serpents and had heads and with them they do hurt 19. They are both fierce and venemous and every way destructive Some expound mouth and tail of the front and the rear of their Armies 20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands that they should not worship devils and idols of gold and silver and brass and stone and of wood which neither can see nor hear nor walk 21. Neither repented they of their murders nor of their sorceries nor of their fornication nor of their thefts 20. 21. To take this for the Gnosticks and the Spiritual Idolatry of the Jews seems very unlikely The Mahometans say others made the destroying of Idols their chief profession and have not only rooted out image-worship from the Eastern Christians but turned since many great Kingdoms and Empires from Heathenism to Mahometanism But they repented not under those destructions CHAP. X. 1. ANd I saw another mighty Angel come down from Heaven clothed with a cloud and a rainbow was upon his head and his face was as it were the sun and his feet as pillars of fire 1. The circumstances describe the Glory of this Angel which some take for Christ and some for a proper Angel 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot on the earth 2. The plain sense is that he shewed the universality of his commissioned power sea and land comprehending the world below and that-the Book was the Decree of God committed to him to execute But the conjectured sense is manifold Some say it was Gods Decree to destroy Jerusalem and that Sea and Land was Galilee and Judea And others that it was Gods Decree to destroy the Roman heathen power and deliver his Servants And others that it was his Decree to destroy the Papacy and reform and deliver the Church And others that it was his Decree to destroy all oppressing powers and set up Christs thousand years reign in Righteousness And others that it was his Decree to end the World and come in judgment 3. And cried with a loud voice as when a lion roareth and when he had cried seven thunders uttered their voices 3. His terrible Aspect and Cry was to prepare for a progressive Increase of the Plagues signified by seven Thunders which are louder than Trumpets 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me seal up those things which the seven thunders uttered and write them not 4. Say some Because the Plagues are so grievous that on Jerusalem say some on the Empire say others on the Papacy say others they shall be known by experience and not by words Therefore write them not at all say some or not yet say others 5. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things that are therein that there should be time no longer 7. But in the days of the voice of the seventh angel when he shall begin to sound the mystery of God should be finished as he hath declared to his servants the prophets 5 6 7. He sware by God that there should be no longer delay that is say some of the Destruction of the Jews but till Adrian's time or as others of the Ruin of the Roman Empire or as others of the Churches Deliverance from Popery and Persecution or as others that there shall be no longer Duration of this World But that at the seventh Trumpet God's decreed Judgments shall be accomplished Or as Lira that the Arrian Heresie should no longer prosper 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth 9. And I went unto the angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey 8 9. The Voice bid me take the Book c. And I asked the Angel for it who bid me eat it c. It shall be pleasant to thee to know what will be as News but bitter to know such heavy things or it will be sweet to thee to sore-know the Churches Deliverance but bitter to know the dreadful Judgments that effect it against the Jews say some the Roman Empire say others the Papal Church say others c. 10. And I took the little book out of the angel's hand and ate it up and it was in my mouth sweet as honey and as soon as I had eaten it my belly was bitter 10. The Mercy revealed in it was sweet but the dreadful Judgments of Bloodshed bitter 11. And he said unto me Thou must prophesie again before many peoples and nations and tongues and kings 11. Say some When Titus hath destroyed Jerusalem there is more for thee to prophesie of which many following Emperors and their Armies will do against them especially Adrian to finish their Destruction Or as others There are yet greater and more dreadful things to be told thee against many Nations and Kingdoms Or as others The Work of Prophesie or preaching the Gospel suppressed by the Pope and his Prelates shall be revived again and prosper before the end CHAP. XI 1. ANd there was given me a râ—ed like unto a rod and the angel stood saying Rise and measure the temple of God and the altar and them that worship therein 1. Say some to measure the Temple and the Altar-places as reserved from Adrian's building an Idol-Temple which say they he did only in the Outer Court Say others Measure the Church which shall be reduced to a Conformity to the Word of God after all its Pollutions by Popery Or Measure it signifieth that the Church will be a small and measurable thing under the Papacy and even obscured but not forsaken of God 2. But the court which is without the temple leave out and measure it not for it is given unto the Gentiles and the holy city shall they tread under foot fourty and two months 2. Say some the outer Court and the City was rebuilt by Adrian called Aelia so the Gentiles to live in and a Temple
built for Jupiter and so continued three years and a half as Antiocbus prophaned it Dan. 7.25 Say others The outer Court and the City left to the Gentiles is that great part of the visible Church left under the Papacy to such gross Idolatry as that it hath but the name of Christian as â—loathing restored Gentilâ—sme and is rejected of God Some take the 42 months literally for a certain time of three years and a half and some for uncertain time Christ was three years and a half in his ministeriall labour And this number is five times here recited Therefore like to be strictly meant Some old Fathers and some Papists understand it strictly of the reign of an Antichrist which they think is yet to come some of the time of the Papal reign which they say will be 1260 years beginning between 365. and 455. and ending between 1625 and 1715 in which space Babylon will fall Others state the time differently 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore days clothed in sackcloth 3. Note There is great diversity of opinions who these witnesses are And yet most Protestants think that their time is past or the most of it and this prophecy fullfilled And Prophecies use to be plain when they are fulfilled Some new men say that they were the two Churches in Jerusalem of the Jewish and the Greek Language and their two Bishops who preached all that time against the sins of Jews and Gentiles For they think that the Jews and Greeks not understanding the same Language had in Jerusalem Antioch Rome Alexandria and other great Cities two Churches and Bishops Others that the two witnesses are Enoch and Elias that shall come when Antichrist cometh Others that they are the Old and New Testament which the Papacy shall oppose or as others the Preachers of the Old and New Testament named two because but sew but yet enough to promote the Reformation Brightman saith It is the Scriptures and the Assemblies of the Faithful Others that it is the Godly Magistracy and Ministry which the Papacy will cast down Others that God will hereafter send two with the Spirit of Enoch and Elias in whom all this shall be literally fulfilled Others that it is the Martyrs that have in several times opposed Popery to the death Called two in allusion to many old couples of Witnesses Moses and Aaron Caltb and Joshua Ezra and Nehemiah Haggai and Zachary Zerubbabel and Joshua to which Zech. 4.11 this Text specially relateth Moses and Elias on the Mount c. Clothed in Sackcloth is doing their Office in a time of great affliction And all this some think may be applied to divers couples that God hath used in divers times and parts of his Church As to the Waldenses and Albigenses to John Hus and Jerome of Prague to John Frederick Duke of Saxony and Philip Landgrave of Hassia long imprisoned by Charles the fifth and after delivered to the Lutherans and the reformed to King Edward 6. and his Uncle Protector Duke of Somerset c. Even as Christ sent out his Disciples by two and two Paul and Barnabas c. Lira's conceit that Silverius and Mennas were the two witnesses against the Eutychians is vain 4. These are the two olive-trees and the two candlesticks standing before the God of the earth 4. These are resembled to the two mentioned Zech. 4. These are as Olive Branches that empty themselves into the Lamps even the Servants of the Lord of the World for his Church 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 5. If any will persecute or silence them God will revenge their cause it refers to Elias that brought down fire from Heaven to destroy the Captains and their fifties 2. Kings 1.10 and to Moses Num. 16. Or say others The word in their mouths shall be as fire against all false Doctrines and Corruptions 6. These have power to shut heaven that it rain not in the days of their prophecy and have power over waters to turn them to blood and to smite the earth with all plagues as often as they will 6. And the Power that God gave their Ministry and reforming endeavours and the revenge that God will use against their persecutors were expressed to me as resembling Elias whose prayer stopt the rain for three years and a half and the plagues which God by Moses inflicted on Egypt Christ intimating this Matth. 17. When Moses the chief Law-giver and Elias the chief Prophet were the two great witnesses of his Glory And it is notable that Godly Magistrates and Godly Ministers have usually prospered together and fallen together and Magistracy and Ministry been together corrupted 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomless pit shall make war against them and shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great City which spiritually is called Sodom and Egypt where also our Lord was crucified 7 8. Note Christs witnesses Holy Magistrates and Ministers shall be marvellously preserved till they have finished their Testimony and they have done their work And then they may be destroyed by the Servants of the Devil and exposed to common scorn and perhaps be denyed buryall in the places where they preach't and were wonderfully blest and their enemies punished And this will seem to carnal men to be Gods disowning them and all that they did But the same sort of Men shall be raised again revive their work with more success and again silence the deluded insulting enemies These words where our Lord was crucified seem to favour their Exposition who apply all this to Jerusalem But most Protestants take it for the Roman state of Papal corruption And some by their carcasses say is meant the dead carcass of the Scripture or Religion or Assemblies which only is left among them But it seemeth to me to mean persons And whether the same thing as this killing and reviving the witnesses may not be done at Jerusalem and elsewhere again and again in several ages the Church having had its daies and night I yet know not 9. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves 9. Say some They shall literally be cast out inhumanely unburyed say others They shall be politically slain deposed silenced imprisoned and cast by as dead and useless And not only their persecuting enemies but the deluded rabble and people shall see their oppression and insult over them and not suffer them to be restored or honoured 10. And they that dwell upon the earth shall rejoice over them and make merry and shall send gifts one to
Woman in Heaven is meant the Pope and Church of Rome in its Power and by the Sun is meant their spiritual Power as Key-bearers of Heaven and by the Moon is meant all Princes Secular Power as under the feet of the Papal Church at least in order to the ends of the spiritual Power by which he may if they deserve it excommunicate and depose them By others is understood the Christian Church now raised to Honour and flourishing in Grace and Wisdom and having worldly Prosperity as a lower part of her Blessing or say others trampling on Wealth and worldly things with a holy Contempt And known by this Ensign of Honour that the twelve Apostles were its Founders under Christ and that still they hold fast the Apostolical Doctrine and depart not from it by humane deprivations or by heretical Seduction and Corruption This is a Crown of Glory to the pure Church being not yet seduced from Christian Apostolick Simplicity 2. And she being with child cried travailing in birth and pained to be delivered 2. She laboured with earnest desire to propagate Christianity through the World Some refer this to the Jewish Church desiring Christ's Nativity but most to the labour of Ministers to spread the Gospel and some specially to the Conversion of the Roman Empire 3. And there appeared another wonder in heaven and behold a great red dragon having seven heads and ten horns and seven crowns upon his heads 3. The Devil appeared in the shape of a great red Dragon specially Mars whom the Heathen Romans took for their special God His seven Heads and Crowns signifie his great Power especially at Rome the City that had seven Hills and ruled in the Earth and the ten Horns are the Kingdoms or Provinces of the Roman Empire 4. And his tail drew the third part of the stars of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devour her child as soon as it was born 4. By his Tail say many is meant his Subtilty by Hereticks he corrupted a third part of Christians which saith Dr. H. was by Simon Magus and the Gnosticks Say others by all the Swarm of Heresies Lira saith All this is spoken of the War of Cosroe King of Persia against the Christians Most Protestants say it is meant of the Roman persecuting Emperors Successes acted by Satan who sought to extirpate Christianity 5. And she brought forth a man-child who was to rule all nations with a rod of iron and her child was caught up unto God and to his throne 5. This Child say some was Christ others say Constantine most say the Church as prosperous which in Constantine's time was to be advanced to Power and prevail against Heathenism both by the Word and by the Sword Or that Christ by the Church was thus to rule Or as others the Martyrs taken up to God triumphed by suffering and furthered the Glory of the Church Others think it meaneth that in the days of the honest Heathen Emperors Alexander Severus Philip Arabs Constantius Chlorus c. the Church travailed as in the pains of Child-birth but was to suffer with patience as in the Wilderness till Decius Dioclesian Max. Hercul Maxentius and Licinius had done persecuting and then it was delivered by Constantine to an advanced free Church-state 6. And the woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days 6. Say some the Church throughout the Empire persecuted by Nero for three Years and a half was put to worship God in Obscurity and as in Flight But Nero's Persecution was before John wrote this if under Domitian Others more probably refer it to the later Roman Persecutions under which God kept his Church till its Deliverance And some understand it of Antichrist's driving the pure Church as into a Wilderness 7. And there was war in heaven Michael and his angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 7 8. Some expound this of the Conflict at Rome between Simon Magus and Simon Peter long before John wrote this if the story be true Others more probably say it represents the Churches Persecution by the Heathen Emperors especially Dioclesian Maxentius Licinius c. and their final Overthrow by Constantine by a War in Heaven of which this was the Effect By Michael some mean Christ Others rather that Arch-angel mentioned Dan. 10. who was Guardian Prince over Israel and is now such to the Church And whether such have real War in the Air with Devils is doubtful But the casting out Devil-worship in the Empire is here meant as the Effect 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 9. By the Similitude of casting down from Heaven to Earth is signified that Satan and Idolaters were cast out of Power and Honour in the World as Earth is opposed to the Church and Empire 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 10. The Church Triumphant and Militant glorifies God for this wonderful Change which shewed his strength for the setting up his Kingdom and the Exercise of Christ's Power and the Salvation of Men by conquering the Devil and the Heathens Note 1. If Christian Kingdoms be so honourable and called the Kingdoms of God and the Power of Christ and the Fall of Devils let them better consider it that cry them down under the name of National Churches and would have Churches to be only some gathered out of the multitude 2. Quest Why doth Satan accuse Saints day and night to God who never receiveth his false Accusations Ans 1. He hath too many true Accusations against them 2. He sheweth his Malice though without Success 3. He accuseth them by Slanderers and false Witnesses to the Rulers of the World and to the People to keep them in hatred of Faith and Godliness 11. And they overcame him by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death 11. Not only Christ but the Faithful under him conquer Satan and Heathens and all the Churches Enemies 1. By the Blood of Christ whose Sufferings trusted to are the Merit of their Successes 2. By the Word of God preached pleaded and witnessed by them 3. By their Sufferings and Martyrdoms 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great
wrath because he knoweth that he hath but a short time 12. Lira thought that this was Cosrot King of Persia who being conquered by Heraclius gave the Church great cause of Joy but wofully oppressed his own Subjects though being old he had not long to do it Dr. H. saith It was the Churches ioy the Devils rage for the Overthrow of Simon Magus and that now he fore-saw the Fall of his Kingdom he set on foot Nero's Persecution Others That the Empire turning Christians the Devil raged by Julian Valens and such others for a little while both against Laity and Clergy Some think that it is properly those in Heaven that rejoyce Others that it is the Church on Earth Others that it is both And some say It is upon the Approach of the Millenium after the Fall of Antichrist Note 1. To be delivered from Satan and see his Kingdom fall is matter of great joy 2. If Satan rage because he knoweth that his time is short how much should we be quickened to Diligence and Hope when we all know that our time on Earth is short 13. And when the dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man-child 13. Saith Lira when Cosroe saw that he was conquered by Heraclius he persecuted the Christians in his own Dominions whom Heraclius relieved by two Armies Saith Dr. H. When Satan saw that he was conquered in Simon Magus he stirred up Rome against the Christians Say others more probably when Satan saw that vigilant Pastors had defeated his Religious Frauds by Hereticks he turned to the way of Violence by Persecutors first Heathens then Arrians Some say This containeth all the time from Anno 310. to 606. And others That it is his Rage against the Reformation since c. 14. And to the woman were given two wings of a great eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent 14. Christians driven from Rome by Heathenish Persecution say some or after by Papal say others fled up and down into Villages and remote Countries called a Wilderness where God provided for them till that Storm was past As the Waldenses and such others 15. And the serpent cast out of his mouth water as a flood after the woman that he might cause her to be carried away of the flood 15. The Flood saith Lira was by Cosroe saith Dr. H. by Nero and after by Domitian and others say others it was by all the Heathen Persecutions say others by the Goths and the invading Barbarians say others by Heresies and say others by Popery 16. And the earth helped the woman and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth 16. Say some The Persecution was diverted from the Christians by the Insurrections of the Infidel Jews and their Suppression Say others The Roman wicked Emperors were diverted by the Goths from mischief Say others The Arrian Goths were conquered even by bad Emperors Say others the Prevalency of Truth made even carnal Bishops in Councils help the Church Say others The visible Church consisteth of many bad worldly Men who for conjunct-Interest help the Faithful 17. And the dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and have the testimony of Jesus Christ 17. Some say this is Domitian and Trajan's Persecution Others that it was the Arrians when Satan saw he was dispossest of Heathen Rome Others that it is his setting up the Papacy as it persecuted particular Christians for not corrupting Religion Note There is no hope of a desirable Peace with Satan or Diabolists while such through Christians must study as much as in them lieth to live peaceably with all Men and specially study Love and Peace among themselves The Devil will not lay down his War against Christ till he be cast down and bound but the Members of Christ's Body should not war against each other The poor Albigensâ—s c. were first by Dioclesian driven into a barren mountainous Country and after murdered by Popes and Papists CHAP. XIII 1. ANd I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his heads the name of blasphemy 1. Most of the olâ— Fathers expounded this of an Antichrist that should come toward the end of the World Some Papists take it to be the second Cosroe that succeeded his Father in Persia Others take the Beast to be the state of the Heathen Religion at Rome the seven Heads signifying either seven Emperors or the seven Hills and the ten Horns and the Crowns the Consederate Kingdoms and the name of Blasphemy the Titles of Rome called A Goddess and the eternal City with its Idolatrous Profession Others take the two Beasts here to be but one under two Relations that is the Pope or Papacy Or say some the Roman Kingdom under the Pope and the Papacy it self as Ecclesiastick Some take the Devil to be this Beast some the Turkish Empire some the Greek Empire and some take this first Beast to be the Roman Empire as Christian The hardest part of the Controversie is between them that say It is Heathen Rome and those that say It is Papal Rome And the Reasons which they give against each other seem stronger than the assertive Reasons of either side of which many Volumes are written Some say that the seven Heads are seven Kings which went immediately before Antichrist and that the name of Blasphemy is say some the Titles given the Pope as God and Vniversal Head or Bishop and Christ's Vniversaâ— Vicar that can forgive sin and bring Souls from Purgatory c. Or as others his Idolatry 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his seat and great Authority 2. The Leopard was the Type of the Greeks the Bear of the Persians and the Lyon of the Babylonians And all are set together to signifie the Cruelty of the first Beast and variety of its Exercise This was the Heathen Idolatry as exercised by Domitian c. say some to which Satan made the Imperial Power to contribute its utmost help Or as others it was the Papal Idolatry and Cruelty which Satan now propagated by Christian names and pretences as before he had promoted the like in the name of Heathens Gods 3. And I saw one of his heads as it were wounded to death and his deadly wound was healed and all the world wondred after the beast 3. To pass by those that expound this of the Son of Cosroe King of Persia some take it for the burning
the Pope the second Beast that flattered them and rebelliously excommunicated those that were against them and his first notable Power was obtained by engaging himself in the cause of the Image-worshippers and extolling and flattering them and withal flattering Pipin and Ch. Martell and others to maintain him in â—his Rebellion by invading the Western Empire and then engaging most succeeding Princes in the same cause And some think that the Pope is the first Beast and the second are his Councils and Cardinals and Clergy and Jesuits and Fryars that cry him up and persuade the World to obey and follow him according to his universal claim And if the difficult Objections against all these last should incline us rather to think that it is the Heathen Empire that is the first Beast I should by reviewing the History of Fact think that the second Beast was not Apollonius fabled of by Philostratus and Hierocles but the whole Gowned and Literate Tribe Learning and the pompous ostentation of it being then almost as much of the Glory Pride and Strength of Rome as the Military Power And I shall shew anon how ordinary it was for the first Beast the Imperial Military Power to arrogate the name of God's and to have Temples Altars and Sacrifices And the second Beast Poets Orators Comedians Philosophers Historians as well as Augurs and Southsayers and Magicians and Priests all flattered and applauded these blasphemous Emperours and the great Learning of these men was set up against Christianity as despised foolishness As they did with Paul at Athens so did the Learned Romans count Christians Bablers and ignorant Barbarians Learning vain and carnal was as great a glory to Rome as Arms and it 's doubtful whether the Imperial Power or the Literate Opposition and Scorn did more hinder the reception of Christianity But Christ and the Cross at last conquered both and used both to promote the Gospel Yet this might be said to arise out of the Earth for when it was used for enmity and strife against Christ it was foolishness with God and as James saith ch 3. was earthly sensual and devilish causing confusions and every evil work 12. And he exerciseth all the power of the first beast before him and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed 12. If it be the Heathen Empire that is spoken of 1. Then it seemeth likest that the deadly wound was the shame and shaking of the Empire by the deaths of Tiberius Caligula Claudius Nero Galba Otho and Vitellius every Emperour between Augustus and Vespasian murdered by others or themselves and the Suspension of Vespasian at first or afterward the shake that Heathenism had there by the Wisdom and Honesty of the Antonines and after of Alexander Severus and Philip yet the first soon repaired by Vespasian Titus and Domitian and all the rest at last by Dioclesian after Decius Aurelian c. And the Learned Tribe did live in Power and in their Senate and all their City-Officers exercise such splendid Pomp and Rule as the Emperour did in his place And caused the Roman City and Empire to worship their victorious blasphemous Emperours and with them to continue the common Idolatry 13. And he doth great wonders so that he maketh fire come down from heaven on the earth in the sight of men 13. This Roman Learning is used to overcome truth and Christianity and to make men believe that the Sun and Moon and Stars are Gods and have Oracle where they speak and that it is they that conquer the enemies of Rome so that their power was in the visâ—on represented to me as if they brought down fire from Heaven 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight or the beast saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword and did live 14. Their powerful Oratory and Learning deceiveth the ignorant multitude to erect Images to their victorious Blasphemous Heathen Emperours who recovered from the foresaid wound by the military murders Images and Atlars and Sacrifices are to be made the means of worshipping them 15. And he had Power to give life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed 15. They so deceived the people as that the Oracles seemed to them to speak and to tell them as from the Gods that they must kill all those that would not worship the Image of the Emperour and the Gods that he worshipped and would not be of his Religion 16. And he causeth all both small and great rich and poor free and bond to receive a mark in their right hand or in their fore-heads 17. And that no man might buy or sell save he that had the mark or the name of the beast or the number of his name 16.17 It was the custom of the Romans in those times to mark both Servants and many Soldiers as notes of relation and appropriation mostly on their arms or hands by which the person marked as by a Badge Livery or Colours owned his Master or Captain And also to mark their slaves and punished persons with a brand of disgrace in the face or hand The mark of Servants or Soldiers was sometime his Masters Escotcheon or chosen Badge and sometime his name and sometime the Chief Letters of his name which leaving out the rest flood for the name as M. for Marcus L. for Lucius S. P. Q. R. for Senatus Populusque Romanus c. And it sometime fell out that these Letters were numerall M. D. C. L. I. V. are with us Now this Text serveth to some to mean that the flattering Literate Tribe in Rome Orators Senators Poets Priests Aruspices c. who were the Second beast did by their Laws Orations Poems Comedies Oracles and Deceits cause the people commonly to come under obligations thus to enslave themselves to the Idolatrous Emperors to own them as petty Gods and offer at their Altars and Sacrifices and to Worship the Idols also which they worshipped and so to be the owners of and actors in their Idolatry And in order hereto to honour them by receiving their Badges or their names or the Chief Letters of their names And it fell out that the Chief Letters here meant were Numerall and Nominative both and made up 666. And if it be as most Protestants think Rome-Papall that is the Second here meant then as the First Beast is the Papacy as Idolatrous and Potent so the Second is likest to be the flattering Clergy who are to the Popes much like what the Literate Romans aforesaid were to the Heathen Emperours I mean his Prelates Councils Jesuits and Fryars of all sorts These have pretended to abundance of Miracles to
greater blessing than meer death 14. And I looked and behold a white cloud and upon the cloud one sat like unto the Son of man having on his head a golden crown and in his hand a shaâ—p sickle 15. And another angel came out of the temple crying with a loud voice to him that sat on the cloud Thrust in thy sickle reap for the time is come for thee to reap for the harvest of the earth is ripe 16. And he that sat on the cloud thurst in his sickle on the earth and the earth was reaped 14 15 16. Some understand this of an Angel in the likeness of a man but most of Christ or an Angel like Christ The other Angel seemeth to signify but another part of the Vision and execution Reaping the harvest is punishing sinners ripe for destruction 17. And another angel came out of the temple which is in heaven he also having a sharp sickle 18. And another angel came out from the altar which had power over fire and cried with a loud cry to him that had the sharp sickle saying Thrust in thy sharp sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19. And the angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-press of the wrath of God 20. And the winepress was trodden without the city and blood came out of the winepress even unto the horsre-bridles by the space of a thousand and six hundred furlongs 17 18 19 20. Of the difference between the Harvest and the Vintage and the two Angels and their executions opinions are various Some make it to be two degrees of oâ—â— plague some to be two some say conjunct some say dâ—stant Some say one is the destruction of the Turkish Empire and the other the Vintage of the Roman Papacy before Christ's coming Some say the first is the compleating of the Elect as converted and the latter the destroying of Antichrist Some say it fosaketh of the last Judgement some of the Fall only of Hearthen Rome and some of other Eâ—ecutions It is clear that it speaketh of divers degrees of â—â—ecution of God's Judgments on the Idolaters signified as by divers Angel appearance words and deeds But whether it meant any beside the Roman Heathen Idolatry and their consenting Countries sufferings and whether the sixteen hundred Furlongs signifie any more than diffused Plagues and whether it was meant of Trajan's Executions in Syria c. as Grotius thought or of the Country about Rome or any determinate space and where and which of the six or seven senses of power over Fire is right besides a meer destroying power are all things which I cannot determine Mr. Brightman hath found England to be the thousand six hundred Furlongs and Cranmer to be the Angel that had power over Fire because he held his right hand to be burnt and Thomas Cromwell to be the Executing Angel And some that can make themselves believe that so small a spot of ground as England is it that this Tragedy is acted on have thought that they found here the killing of the two Witnesses Magistracy and Ministry and the two Beasts and the number of their Names in the Letters here mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 st and the wounding and the healing and the mark of the Beast PER as referring to Ch. Church and St. State and in a word that almost half the Revelation spake of England But unless they can prove that the two Beasts have their Off-spring who bear their Fathers Image and are dispersed as Cains off-spring was so that the same thing is acted over by them in several lands and ages which was acted by the first I shall rather than this confine the exposition to that empire and state that the Church suffered under when John wrote CHAP. XV. 1. ANd I saw another sign in heaven great and marvellous seven angels having the seven last plagues for in them is filled up the wrath of God 1. Seven plagues which are all to be poured out on the Idolatrous persecuting Empire as it were by seven Angels 2. And I saw as it were a sea of glass mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glass having the harps of God 2. I saw a sea like that in the Temple signifying purity and the multitude of worshippers mingled with fire signifying the Altar Sacrifices and their zeal and Gods acceptance and them that by patient suffering had overcome by keeping themselves undefiled from owning the Roman Idolatry by owning the Idol or his Image or Mark or the numeral Letters of his name And they stood on this sea having the harps on which they sang the praises of God as was used in the Temple 3. And they sing the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy ways thou king of saints 3. And they being many of them the first Christian Jews sang Moses's song after the drowning of Pharaoh the case being like their deliverance from the Roman Tyrants and the song of Christ suited to the joyful Praises of God for the work of mans Redemption and Salvation saying Great c. Thou gloryfiest thy Power in conquering the greatest proudest enemies and delivering thy Servants from the great dangers even by miracles of providence And thy Justice and truth O most Holy Lover and King of Saints are magnified in thy avenging them on their cruel enemies 4. Who shall not fear thee O Lord and glorifie thy Name for thou only art holy for all nations shall come and worship before thee for thy judgments are made manifest 4. This demonstration of thy Greatness Holiness and Justice shall move the nations to fear and Glorifie thee as the only most Holy God and to fear and worship thee because of thy Judgments 5. And after that I looked and behold the temple of the tabernacle of the testimony in heaven was opened 6. And the seven angels came out of the temple having the seven plagues clothed in pure and white linnen and having their breasts girded with golden girdles 5 6. The Holy place and Gods Decree seemed to be opened And seven pure and Glorious Angels honourably girded to execute Gods will came forth with the seven last plagues that are to finish the destruction of the Idolatrous potent persecuting Roman Empire 7. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God who liveth for ever and ever 7. Those that undertake to tell whom these Angels and this Living Wight signified on Earth go further than I can who know no more but that the seven
plagues were thus represented 8. And the temple was filled with smoke from the glory of God and from his power and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled 8. And the dreadfulness of Gods wrath as a consuming fire striking even his worshippers with fear and in the execution disturbing the Churches peace was represented to me by the filling of the Temple with smoke from the Glory of God c. CHAP. XVI ANd I heard a great voice out of the temple saying to the seven angels Go your ways and pour out the vials of the wrath of God upon the earth 1. I heard a great Voice out of the Temple sending these angels to pour out the Vials and execute God's Wrath. 2. And the first went and poured out his vial upon the earth and there fell a noisom and grievous sore upon the men which had the mark of the beast and upon them which worshipped his image 2. Of the great Plague in wicked Commodus's Reign that killed in Rome alone two thousand a day and of the like in the Reign of several Persecutors even till Constantine's Reign and of the Blood-shed and Fire and the resemblance of this to the Plagues of Egypt See Dr. H. on the Text and Grotius before him Others say It is the Papists Torment of Conscience when Popery is fallen 3. And the second angel poured out his vial upon the sea and it became as the blood of a dead man and every living soul died in the sea 4. And the third angel poured out his vial upon the rivers and fountains of waters and they became blood 3 4. That these signifie a progress of the same Judgment on the Idolaters is clear But whether by the Sea and the Rivers and Fountains signifie things so distinct as many think and which of their many conjectured Significations are right I cannot say 5. And I heard the angel of the waters say Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus 5. The Angel that executed God's Judgments on the Idolatrous Nations performed it with Praise and Glory to God for his Justice on persecuting Idolaters Note The Angels in Heaven were not ignorant of what God thus did on Earth And as God's Mercy hindred not his Execution of Justice so their pity kept them not from triumphing over these destroyed Sinners and giving God the Glory of their Punishment 6. For they have shed the blood of saints and prophets and thou hast given them blood to drink for they are worthy 7. And I heard another out of the altar say Even so Lord God Almighty true and righteous are thy judgments 6 7. Na. God and Angels will rejoyce in the terrible Revenge of the Blood of Saints 2. The Angel from the Altar signifieth the Consent of the Souls under the Altar and of the Church of holy Worshippers on Earth who pray for Deliverance 3. Were it never so certain that it is Idolatrous Heathen Rome that is here meant it consequently inferreth that if Papal Rome have equalled yea far exceeded them in shedding the Blood of Saints their punishment shall be as great or greater It is no small Aggravation of Papâ—l Blood-shed by Massacres Inquisitions Burnings c. that they father all on Christ himself and do it as Christians yea and in so many Ages make it the necessary Defence of their Kingdom And they shall find that God knoweth a Saint when Men call him a Heretick and will not be so mocked as to dis-own Christ's Sheep for such forged Marks 8. And the fourth angel poured out his vial upon the sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 8 9. Some take this to signifie a great Drought and Dearth that came in the days of Commodus and after of Maximinus Many take the Sun here for Antichrist that calleth himself so Others for Governors Some for the King of Spain some for the German Emperor or some such Papal Luminary Some for the Scripture as tormenting Papists Some for Christ as sending forth his Word and Judgments I can go no further than the general sure sense That a greater Plague that fell on the Idolatrous Empire made them lay all the blame on the Christians and rage the more but cured not their Idolatry or Persecution 10. And the fifth angel poured out his vial upon the seat of the beast and his kingdom was full of darkness and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds 10 11. The plain general sense of all this is to liken Idolatrous persecuting Rome and the suffering Christians to Pharaoh and the Israelites and liken God's Plagues on Rome to the Egyptian Plagues And to tell us that as Pharaoh's heart was hardned till Destruction fell on him and his so will be the Idolatrous Romans By the Seal of the Beast is meant Rome with the Imperial Power or Papal say many and by Darkness the Confusions there and Diminutions of their Glory In Heathen Rome these were many and great the Soldiers setting up and pulling down and killing Emperors till they set the Empire to Sale Emperors set up and warring against each other few dying a natural death Valerian taken captivated and made his Foot-stool by Sapâ—es and flead To be an Emperor was the next way to Murder or some odious disgrace and death by him that could overcome and kill him And Papal Rome was subdued by the Barbarians Other Expositions are many 12. And the sixth angel poured out his vial upon the great river Euphrates and the water thereof was dried up that the way of the kings of the east might be prepared 12. That this signifieth a further progress towards Idolatrous persecuting Rome's destruction and the Churches deliverance is clear but what Euphrates signifieth and what its drying up and what The Way of the Kings of the East Expositors greatly differ in Some take Euphrates literally some mystically some for the Turk some for the chief Champions of Antichrist some for the chief Strength and Garrison of Babylon some for the Pope's Riches and great Tributes and Revenues and some for the River Tibris in Rome and so for Rome it self And these take the drying of it up to be the ruin of Maxentius by Constantine destroyed in Tiber Others think the drying up to be the destruction of the Turks And so they vary in the rest But some think that this is but a further Assimilation of the Case to the Israelites when the Red Sea was dryed up for their escape and to prepare the way for Pharaoh's ruin and signifieth that the danger and impediments of the Christians deliverance were removed by the Overthrow of
heaven having great power and the earth was lightned with his glory 1. The Fall of Rome is so great a work that it was foreshewed me as by an Angel of wondrous Glory Those that tell us that this Angel was an eminent preacher and such other particularities of filling the earth with his Glory go further than my knowledge goeth 2. And he cried mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every foul Spirit and a cage of every unclean and hatefull bird 2. The Language of those times was to call deferred ruined places where no man dwelt the places haunted by Devils and Goblins and Satyrs and Owls and Serpents So that this signifieth Desolation And the Jews then thinking that as Babylon that before captivated them is destroyed so the very City of Rome would be the Prophecy calleth the Destruction of the Pagan Empire and Idolatry with all its retinue of Literate upholders by the name and titles of the Destruction of the City For it was not Babylon as a City nor quâ Roma as this City nor as a Rich and Great City But as the Great Idolatrous Power which captivated and persecuted the Church Therefore it is destroyed not as a Great or Rich City but as Babylon And so it is desolate Some think that this is spoken of it as when Rome was burnt in part by Totilas and the remnant of Pagans destroyed by Alaricus That 's more than I can prove But it being the Pagan Empire that captivated the Church that made it Babylon I think Babylon fell when that fell though many Pagans did survive 3. For all nations have drunk of the wine of the wrath of her fornication and the kings of the earth have committed fornication with her and the merchants of the earth are waxed rich through the abundance of her delicacies 3. For their Power and Learning have spred the poyson or drunkenness of their Idolatry to all nations and the Kings of the earth have been encouraged in the guilt and her wealth and grandeur have promoted all pride and sensuality in the nations that have traded with her or depended on her Others say It is the sale of pardons indulgences and Ceremonies and Church-preferments that are her Merchandize and delicacies 4. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues 5. For her sins have reached unto heaven and God hath remembred her iniquities 4 5. That is Away from Idolatrous Pagan Rome as Lot fled from Sodom if you love your lives and Souls avoid all partaking in her sins Eat not things offered to idols imitate them not and comply not with them in any act of Idolatry or other sin For the time of her destruction is at hand and you may suffer with her if you sin with her and fly not from her Or Come out from Popery and partake not of the sin lest you partake of the plagues Here say some Protestants we answer the question Where was your Church before Luther And why do you separate from Popery To the first say they our Church was in Babylon where God bore with it till he call'd it out To the second God commanded us to come out No doubt we must partake of no mens sins 6. Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double 6. God who is her Judge will have you lay doubly more on her than she laid on you by persecution And this is no injustice it being for sin against him and not only as against you This giveth the reason of Gods execution by Constantine but alloweth no private men to take arms against Government on pretence of revenging the injuries of the Church 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a queen and am no widdow and shall see no sorrow 7. The sins of Sodom were pride fullness idleness and unmercifulness And Pagan Rome grown proud and sensual by power and wealth shall now suffer debasement and dejection Or Rome Papal that saith I am the successor of Peter and the mother of all Churches shall be dejected and destroyed for her pride and cruelty 8. Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her 8. The Fall of the Pagan Empire shall be sudden and terrible like the burning of a City Or say others The remnant of Pagans shall be burnt out of Christian Rome by Alaricus c. Say others Papal Rome shall be cast down Say others burnt But it is not like if the City were burnt but some would rebuil'd it as we did London 9. And the kings of the earth who have committed fornication and lived deliciously with her shall bewail her and lament for her when they shall see the smoke of her burning 10. Standing afar off for the fear of her torment saying Alas alas that great city Babylon that mighty city for in one hour is thy judgment come 9. The Nations that were her companions in Idolary shall bewail her great and sudden fall Obj. Papal Rome falls not suddenly Ans We know not what it may do yet But it 's certain Pagan Rome did 11. And the merchants of the earth shall weep and mourn over her for no man buyeth her merchandise any more 12. The merchandise of gold and silver and precious stones and of pearls and fine linnen and purple and silk and scarlet and all thynewood and all manner vessels of Ivory and all manner vessels of most precious wood and of brass and iron and marble 13. And cinnamon and odours and ointments and frankincense and wine and oyl and fine flower and wheat and beasts and sheep and horses and chariots slaves and souls of men 11 12 13. The Pride and Greatness of Rome bought up all that many Countries could bring in of all sorts for necessity and delight and they fed the Pagan Idolatry and Tyranny Others apply it to Papal Pardons Offices and Preferments But these were rather bought at Rome than sold thither By Souls of Men some understand Pagan Romes Slaves some their Soul-murdering Idolatry and some Papal Soul-murders 14. And the fruits that thy soul lusted after are departed from thee and all things which were dainty and goodly are departed from thee and thou shalt and them no more at all 15. The merchants of these things which were made rich by her shall stand afar off for the tear of her torment weeping and wailing 16. And saying Alas alas that great city that was clothed in fine linnen and purple and scarlet and decked with gold and precious stones and pearls 17.
For in one hour so great riches is come to nought 14 15 16 17. Rome's Pride and Sensuality found all the Countries money for all sorts of commodities whose Market ceaseth by her destruction 17. And every ship master and all the company in ships and sailers and as many as trade by sea stood afar off 18. And cried when they saw the smoke of her burning saying What city is like unto this great city 19. And they cast dust on their heads and cried weeping and wailing saying Alas alas that great city wherein were made rich all that had ships in the sea by reason of her costliness for in one hour is she desolate 17 18 19. The Fall of the Pagan Power and Religion being the Political Life of the City is thus represented in Vision to John under the shew of the burning of the City-buildings as our Eyes saw London burning three days 1666. Septemb. 2 3 and 4th Or say others The Fall of Rome Papal was thus represented But others say that Rome Papal shall be thus really burnt and destroyed 20. Rejoice over her thou heaven and ye holy apostles and prophets for God hath avenged you on her 20. It was this same Roman Idolatrous Power which murdered the Holy Apostles and many Prophets that are now in Heaven And they shall rejoice in the vindictive justice of God And so shall the Church on earth Not as it is revenge on private enemies but as it is Gods publick deliverance of his Church and vindication of his truth and Cause and Glory 21. And a mighty angel took up a stone like a great milstone and cast it into the sea saying Thus with violence shall that great city Babylon be thrown down and shall be found no more at all 21. The Pagan Empire was never again restored for Julian did but begin to attempt it and was kill'd before he could so much as lay any foundations for it Yea Rome was never more the seat of the Empire much less of the Pagan Empire For Constantine did but as it were take up his quarters there for a short time and remove the seat to Constantinople And his Successours in the West had but the lesser part of the Empire and were sometimes at Rome and somtime at Millan and sometimes at Ravenna and after in France and Germany 22. And the voice of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee and no craftsman of whatsoever craft he be shall be found any more in thee and the sound of a milstone shall be heard no more at all in thee 23. And the light of a candle shall shine no more at all in thee and the voice of the bridegroom and of the bride shall be heard no more at all in thee for thy merchants were the great men of the earth for by thy sorceries were all nations deceived 22 23. Thus as by the Emblem of a City totally ruined and deserted was the Fall of Pagan Rome represented to John And that you may know that it was not the burning and desertion of the material buildings that is meant he now tells you that by the merchants he meant the Nations that consented to and upheld her Idolatry and power 24. And in her was found the blood of prophets and of saints and of all that were slain upon the earth 24. God dealt thus severely with her because she had not only been the murderer of Apostles Prophets and the primitive Christians at Rome and abroad in all her Dominions in upholding her Idols but as Jerusalem had by imitating former persecutors justified them and so suffereth for all The considering of Dan. 7.11 Jer. 51.63 25.10 Ezek. 17.13 Ezek. 27.12 13. Will help to expound all this Others say It is Papal Rome and how the blood of Apostles and Prophets was found in her they tell us from Matth. 23.35 And how the blood of Saints will be found in her is easily proved CHAP. XIX 1. ANd after these things I heard a great voice of much people in heaven saying Halleluiah salvation and glory and honour and power unto the Lord our God 1. The Saints in Heaven and the Christians on earth gave Praise to God and glorified him for this great work 2. For true and righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the blood of his servants at her hand 3. And again they said Allelujah and her smoke rose up for ever and ever 2 3. They glorified God for holy and amiable justiceâ— and destroying the Mother of Idolatry and nest of Luxury and cruelty God will have great Glory by destroying the persecutors and wicked and in delivering his Saints and in the Freedom of the Gospel 4. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne saying Amen Allelujah 4. And the consenting Praises of the Church especially of Christian Jews was represented to me under the ost-mentioned similitude of the Temple-Worship where the Twelve Tribes were doubly represented by twelve Oxen and twelve Lions and four Cherubims were about the Mercy-Seat Jews and Gentile Christians praise God for the Fall of Babylon 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great 5. And God himself and his Ministers called to all his Church to joyn in these his Praises 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thunderings saying Allelujah for the Lord God omnipotent reigneth 7. Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready 8. And to her was granted that she should be arrayed in fine linnen clean and white for the fine linnen is the righteousness of Saints 6 7 8. And the raising of the Catholick Church in numbers and extent and power to the visible Glory of Christ was represented to me by the Voice as of a great multitude c. saying Praise the Lord for his Kingdom is coming in Power and his Church shall be promoted by the Rulers of the Earth and the Kingdoms of the World shall be visibly the Kingdoms of the Lord and of his Christ And Christ and his Church will appear to the World in Honour and Joy as Marriages use to be celebrated And the Catholick Church shall be clothed with the notes of Honour and Purity or Righteousness or shall publickly worship him in his instituted Ordinances 9. And he saith unto me Write Blessed are they which are called unto the marriage-supper of the Lamb And he saith unto me These are the true sayings of God 9. Happy are they that shall see the fall of Babylon and the Deliverance and Advancement of the Christian Church and shall
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
heard and how shall they hear without a preacher and how shall they Preach unless they be sent And these expositors tell us not that Preachers shall be sent to the scattered Jews into all Turkish and Papists Lands to learn the Languages and convert them at once It is worth the Readers perusal c. 7. p. 217. how he justly derideth Bellarmine as supposing that Antichrist will put down Gods Worship in all the Earth telling him that he hath an hundred forty eight Thousand Thousand times five hundred fifty Thousand nine hundred and nine Miles to travel to do it and so much have Universal Popes and Councils to take charge of which will hardly be done in three years and a half And yet killing mens Souls is a less work than to make them alive It s doleful to think what Satan hath gained by corrupting the Church by wicked Bishops making that his Game when Pagan Power fell partly by tempting in Worldly wicked men by Wealth and Honour and partly by making Ungodly Princes the choosers of Bishops and Ungodly Patrons the choosers of Priests and when men ruled by Satan choose them Satan himself oft chooseth them Who by their wickedness Malignity and Persecuting the best men have tempted those Christians who most hate sin to call almost all the Church Antichristian and fly from it as worse than Pagan Rome and to lose much of their Love to all that are called by such abhorred names Had the Pastors of the Church bin all Holy Humble men of Love and not men of Wickedness and Blood their Power and Interest would have bin the Joy of Pious men But enough of that side II. On the other side they that say the contrary thus express their sense 1. The first Beast is the Roman Imperial and Military Power not as such but as the Grand Power of Idolatry first and next as the Captivator and Persecutor of the Christian Church of Jews and Gentiles 2. The Image of the Beast is both the Idol Statues Images and Altars of their Idol Gods and of themselves both which by their Laws were to be worshipped with Sacrifices and other acts of Idolatry 3. The second Beast is the Senate with all the Literate Idolaters and Flatterers Orators Philosophers Priests Poets Comedians Augurs c. as Learned defenders of Idolatry and reproâ—chers and Enemies of Christianity 4. The name of the Beast was the name of the Idol God whom they were to Worship and of the Idolized Emperours as called Divi and Dii and honoured by Altars and Sacrifices 5. The Mark was a Stigma or Badge then usually received by Servants and Souldiers and Votaries as an obliging mark of subjection 6. The number of the name was some abbreviating Letters part of the mark and here proved to be numeral though at this distance we cannot say what they were nor whether still the same 7. Receiving the mark is profest consent and usually by such a Badge 8. The Woman Whore was the City of Rome not meerly as a City or as Rome or as Rich or as Powerful but as Idolatrous and captivating the Church 9. The Witnesses were the Jew and Gentile Christian Teachers Prophets Miracle-workers and Martyrs that had the spirit as the first Christians had for signal Testimony to the Gospel Miracles long continuing in some degree These are their expositions Their Reasons they begin first of the Whore or the seat of the Beast which they say must needs be Pagan Rome 1. Because it was expresly said by the Angel who purposely explained it to be the great City which ruleth over the Kings of the Earth 1. Not a Church which is under Princes but properly a City 2. Not only pretenders to a Power of Church Keys but proper Rulers by Power of Armes 3. Not only over the Church oft called Heaven but over the Kings of the Earth noting those without 4. Not shall Rule but doth Rule as a visible note by which John might know the Whore This being so plain that only violence can obscure it may be say they a Key to all the rest 2. Ch. 17.2 The Kings of the Earth had at that time committed Fornication with her and the Inhabitants of the Earth were then drunken with the Wine of her Fornication else it could not be to John a notifying mark But the Papacy was not of many hundred years after in being 3. John was brought into the Wilderness to see it which was the then Persecuted State of the Church And it was to comfort him and that Church in hope of a near Deliverance for they were things that must shortly be done 4. Her name notifyeth her Babylon the great the Mother of Harlots and Abominations of the Earth Babylon captivating the Christians as old Babylon did the Jews the great as then being to whom the Papal Power was small The Mother or Nurse and Upholder of the most Abominable Idolatry and Wickedness not in the Church but of the Earth by Power and Learning upholding the Worship of Sun Moon Stars and Men of Jupiter Saturn Sol Mars Mercury Pallas Venus Neptune and numberless Idols by Paul called Devils and the wickedness of life described by Paul Rom. 1. Eph. 4.18 c. 5. The names of Blasphemy were hers reproaching Jews and Christians with scorn and ascribing Gods names and works to these their Idols and to Men. 6. The vast Riches and Luxury of her described punctually agree with Pagan Rome 7. She was then drunk with the Blood of Prophets and Martyrs which the Pope then was not The Angels undertaking to open the Mystery must not be thought rather to obscure it 8. She had been a Persecutor of both Jew and Gentile Christians who both gave God Thanks for her fall 9. The Whore sat on seven Mountains But so did not the Papal Civil Empire 10. The assistant Kings had not received Regal Power being but as Servants to the Beast and the Whore But Popish Kings are Kings indeed 11. They were unanimous in upholding the Whore But Popish Kingdoms long strove against the Papal Power 12. They fought against Christianity till they were conquered v. 14. But so did not many Popish Kingdomes 13. People multitudes and Nations more notifie Pagan Rome than Papal 14. C. 18. They were to reward her double as she had used them But so we must not do by Papists 15. The Kings of the Earth lament her fall But the more the Pope fall the more they rejoice except the House of Austria and a few more 16. Her fall cometh suddenly as in an hour but the Pope standeth yet after 150 years beginning to fall Moreover about the Beast they say 1. It is said he was and is not and yet is But the Papacy was not then nor is after it was not 2. The seven Heads of the Beast had the name of Blasphemy But if the heads were the seven species of Government the name of Papal Blasphemy was not on six of them at least but only of
I fear perplexing the Readers and must not be so large I mention what I have done to tell you why I understand not the Revelations and cannot help it that I am no wiser than excellent Calvin nor than aâ— the Ancient Fathers though I disown their conceit of a future Antichrist at the end of the World I doubt not but many in blind zeal will call this my confessed Ignorance a warping towards Popery though I have long in my Writings against Popery confest the very same This I must bear from them that bear more from themselves and from whom the Church beareth more It 's a small thing for one man to be censured by those persons that censure hardlier almost all the Church of Christ on Earth But when I try whether they know any more than I I find little more than a believing that to be the sense of the Revelation which those good men say it is whom they most value Some will desire yet to know more of my own Opinion And I will freely tell it them I. I am much perswaded by impartial consideration of the Text that the Roman Imperial Power as the upholder of Heathen Worship of Devils Idols and themselves and a Captivaters of the Church of Jews and Gentiles was the first Beast and that Rome in that respect was Babylon and the Whore that made all Nations drunk with her pompous Idolatry And the whole current of the Book seemeth plainly to drive at this But many of the subordinate particulars I understand not II. Whether the Papacy be another Beast or Whore there meant and the Text mean two first Beastâ— and two Whores or the similitude notwithstanding so many dissâ—militudes and six hundred or seven hundred or a thousand years interruption make these two one or whether it be Antichrist that is the Beast I will neither affirm nor deny but see no evidence to prove the Affirmative III. What my Judgment is of Popery the Reader may fully see 1. In one Sheet enumerating its Errours 2. In a Book called The Safe Religion 3 In another called A Key for Catholicks 4. In two of the true Catholick Church against Johnson altas Terrel 5. In one called The Christian Religion certain without Popery 6. In one called Full and easie Satisfaction whiâ—h is the True Religion 7. One called Naked Popery Iâ— these satisfie not the Censurers Zeal him that is ignorant be ignorant and he that is wrathful be so still IV. I do judge of Popery by the knowledge of its particular Errours and Sins and not by the Revelations or any thing which I understand not If the Pope be the great Antichrist which I neither deny nor affirm because I know not as I have long ago confessed I think that it is formally as he is by claim the Vice-Christ Vicarius Christi and claimeth an Universal Soveraignty Ecclesiastical over the whole Church on Earth and not over a Nation only and that he began with that claim to which his many corruptions are joyned to make up a body of iniquity Were there no more to be said against that Church than 1. This claim of Universal Government 2. And the cherishing of Ignorance by forbidding the reading of the Scripture in a known Tongue without Licence and Latine Prayers and Service and an Ignorant Clergy 3. And the Inhumane Doctrine of Transubstantiation 4. And the vile corruptions of much of God's Worship 5. And their horrid Blood-guiltiness by which they do uphold their Kingdom called a Church I take those Popes and Papists who own all this to be liable before God to greater punishment than the Beast and false Prophet mentioned in the Revelations it being far worse to sin thus under the name of Christians and Christ's Vicar and holy Bishops than as Infidels and Heathens to whom as to Sodom it shall be easier in the day of Judgment than for these V. Therefore I judge that a Confederacy or Coalition with the Church of Rome in any of these sins or in the very form of a Church headed by a pretended Universal Head or Soveraign is to be abhorred by all sound Christians And I am glad that this Kingdom is sworn against all Foreign Jurisdiction Civil or Ecclesiastical though Union and Concord with all Foreign Churches must be as far kept as we are able not partaking of their sins But I have long agâ— in my Key for Catholicks proposed the desirable terms not for a Coalition but for neighbourly Peace that we may live in love and quietness and not as those that still take themselves bound to destroy each other VI. On these grounds I judge of Persons according to their Personal Guilt and not by the general name of Papists I abhor those that are wicked and that own the foresaid wickedness but not all that are called Roman Catholicks that live in the fear of God and in Charity I will try uncertainties by certainties and not deny Fundamentals in opposition to mens By-Opinions I am certain that I must love a Christian as such and that as much as in me lieth I must live peaceably with all men and avoid all unnecessary Division Wrath and Hatred and I am sure that Blessed are the Peace-makers for whatever Errour calleth them they shall be called the Children of God I am sure that I must unnecessarily speak evil of no man and that slandering and false-accusing are diabolical works and that â—he Wisdom is from beneath which causeth Envy and Strife and in a word that LOVE is Christ's Work and Character and Hatred the Devils But I am not sure that the Church of Rome hath these 1000 or 1300 years been the Whore and Babylon meant in these Texts nor that yet all Papists shall be tormented as worshiping the Beast or his Image c. I am sure that the Visible Church will have scandals and ambitious men and yet that its deliverance in Constantine's time and the following Ages was a wondrous mercy which Heaven and Earth did rejoyce in and praise God â—or And it was a great part of Christ's coming to Reign by Christian Princes and that the Kingdoms of the World were made the Kingdoms of Christ Therefore I dread the denying Christ these Kingdoms and reproaching even the best Ages of his Church on Earth as Antichristian lest I deny him to have any Church Visible at all or tempt men to Infidelity by saying that Christ is so little a King and came to so little a work in the World as to have no Church save the persecuted part till An. 300 and the Reformers since 1560 save a few latent persons Men will judge of the Workman by his work and of Physicians by their Cures And though it be honourable to save one Soul they will tempt men to dishonour Christ that call almost all his Church Antichristian I would not slander one man but should I mistake and slander millions for thirteen hundred years together how great were my guilt VII I dread the turning
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
Satan into Judas surnamed Iscariot being of the number of the twelve 4. And he went his way and communed with the chief priests and captains how he might betray him unto them 3 4. Note There is more of Satan in sin than sinners think He hath access as a Tempter to the Imagination and when his Temptation prevaileth he gets greater possession of the heart 5. And they were glad and covenanted to give him money 5. Note 1. Wicked purposes or desires use to meet with encouragement from wicked men 2. It is a heinous crime when men dare covenant to sin for gain 6. And he promised and sought opportunity to betray him unto them in the absence of the multitude 6. To avoid tumult 7. Then came the day of unleavened bread when the passeover must be killed 8. And he sent Peter and John saying Go and prepare us the passeover that we may eat 9. And they said unto him Where wilt thou that we prepare 10. And he said unto them Behold when ye are entred into the city there shall a man meet you bearing a pitcher of water follow him into the house where he entreth in 11. And ye shall say unto the good man of the house The master saith unto thee Where is the guest-chamber where I shall eat the passeover with my disciples 12. And he shall shew you a large upper room furnished there make ready 13. And they went and found as he had said unto them and they made ready the passeover 7 8 9 10 11 12 13. Note 1. Christ knew what would befal them out of sight 2. Being made under the Law he would keep even that part that typified himself 14. And when the hour was come he sat down and the twelve apostles with him 15. And he said unto them With desire I have desired to eat this passeover with you before I suffer 14. Note Christ earnestly desired the fulfilling of his undertaken work and holy Communion with his Servants 16. For I say unto you I will not any more eat thereof until it be fulfilled in the kingdom of God 17. And he took the cup and gave thanks and said Take this and divide it among your selves 18. For I say unto you I will not drink of the fruit of the vine until the kingdom of God shall come 16 17 18. Till we meet in Heaven or till I celebrate that Sacrament which is the Christian Passover with you in the holy Assemblies where I will be spiritually present Qu. How comes the Cup twice mentioned Ans The first was part of the Passover But Beza noteth that the 18th and 19th verses are not in the Syrian Translation which is most ancient And in his very old Greek Copy now at Cambridge This do in remembrance of me is left out of the 19th verse and he conjectures some verses are transposed 19. And he took bread and gave thanks and brake it and gave unto them saying This is my body which is given for you this do in remembrance of me 20. Likewise also the cup after supper saying This cup is the new testament in my blood which is shed for you 19 20. See Matth. 26. Note Seeing the Evangelists use not all the very same words it seems not of absolute necessity to use just the same still Yet all the substance must be retained and it 's safest repeating all set together which they recite and as Paul most fully reciteth them 21. But behold the hand of him that betrayeth me is with me on the table 22. And truly the Son of man goeth as it was determined but wo unto that man by whom he is betrayed 23. And they began to enquire among themselves which of them it was that should do this thing 21 22 23. Note How hard was Judas's heart that took not this warning 24. And there was also a strife among them which of them should be accounted the greatest 24. Note This strife was before Matth. 20. But Luke keepeth not to the order of time 25. And he said unto them The kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors 26. But ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as he that doth serve 25 26. I am not for parity among all my Disciples You know I have chosen you only to be Apostles But though you be over the Churches you must not be Rulers of one another And that sort of Preeminence which you have must not be like that of the Princes of the World who Rule by the Sword or outward Force and in worldly Pomp or State constraining Subjects to flatter them with high Titles but it must be grounded in an excellency of Grace and Gifts Love Meekness Humility being the most useful and devoted to the good of all as Ruling only the voluntary and therefore by the clearest Reason and greatest Love and most exemplary profitable Lives Strive and spare not for this Preeminence and Disparity 27. For whether is greater he that sitteth at meat or he that serveth Is not he that sitteth at meat but I am among you as he that serveth 27. Would you rule as greater than I what hath my Government of you been but to do you good by Doctrine Love and good Example without force 28. Ye are they which have continued with me in my temptations 29. And I appoint unto you a kingdom as my Father hath appointed unto me 28. As a reward for your faithful sticking to me in all my Tryals and Sufferings I appoint c. Note This Promise is three ways expounded 1. The aspiring Clergy say it is I make you Apostles the Chief Rulers of my Church though in persecuting tâ—â—es and yâ—ur Successors shall be Patriarchs Metropolitans Arch-Bishops c. and over top Emperours and Kings 2. Others say that this lower World is but a shadow of the upper and that the Office of Angels and the Titles in Daniel of Mâ—â—â—â— your Prince and so of other Angels sheweth thiâ—â—eâ—e be Kingdoms in the Spiritual World above us answerable to all the Kingdoms on Earth and incomparably more and that therefore Christ saith In my Father's house are many Mansions And that there the twelve Apostles have their Kingdoms at least over the twelve Tribâ—â— as being equal with the Angels 3. But most think that it is only an expression of the eminent Glory of the Apostles after the Resurrection I see not but part of all three Expositions may be included that is you shall be Chief in my Church on Earth and equal with Angels after Death but specially after the Day of Judgment 30. That ye may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel 30. That ye may be feasted by me in Heaven with spiritual everlasting Joys and may be Superiors to the glorified Israelites and in the mean time on
Earth may be the chiefest in my Church 31. And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat 32. But I have prayed for thee that thy faith fail not and when thou art converted strengthen thy brethren 31 32. Satan hath got leave to try and sift you all and thee in special But I have by Prayer prevailed that tho thou sin in denying me thou mayest not fall from sincere Faith And when by Repentance thou art recovered from thy fall strengthen thy Brethren who will forsake me also 33. And he said unto him Lord I am ready to go with thee both into prison and to death 34. And he said I tell thee Peter the cock shall not crow this day before that thou shalt thrice deny that thou knowest me 33. Note Christ that knew Satan's Request and knew the Event knew Peter's weakness better than he himself did 35. And he said unto them When I sent you without purse and scrip and shoes lacked ye any thing And they said Nothing 36. Then said he unto them But now he that hath a purse let him take it and likewise his scrip and he that had no sword let him sell his garment and buy one 37. For I say unto you That this that is written must yet be accomplished in me And he was reckoned among the transgressors for the things concerning me have an end 35 36 37. When the People followed and applauded me for my Cures and Miracles I knew that they would receive you and provide for you for my sake But now I am to be crucified and scorned as a transgressor they will also cast you off Therefore now look for hard usage and moderately provide for your selves 38. And they said Lord Behold here are two swords And he said unto them It is enough 38. I do not mean that you should now fight for me but that you take care of your safety 39. And he came out and went as he was wont to the mount of Olives and his disciples also followed him 39. It seems he used there to lodge out of doors on the ground and his Disciples with him 40. And when he was at the place he said unto them Pray that ye enter not into temptation 40. Prayer is the way both to escape Temptation and in it to overcome 41. And he was withdrawn from them about a stones cast and kneeled down and prayed 42. Saying Father If thou be willing remove this cup from me nevertheless not my will but thine be done 41 42. N. For Christ in the first act by a simple Nolition to be unwilling to suffer was no sin nor resisting God but the property of Humane Nature But if he had been averse in the second comparative act called Election when he knew it was God's Will this would have been evil 43. And there appeared an angel unto him from heaven strengthening him 43. N. Had Christ as Man need of an Angels strengthening What need then have we in the approach of death and great sufferings And may we not also expect Angels help 44. And being in an agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground 44. N. This was not from the fear of death but the deep sense of God's wrath against sin which he as our Sacrifice was to bear in greater pain than meer dying which his Servants oft bear with peace 45. And when he rose up from prayer and was come to his disciples he found them sleeping for sorrow 46. And said unto them Why sleep ye Rise and pray lest ye enter into temptation 45 46. N. We are apt to sleep when we have most need to watch and pray and have need to be awakened 47. And while he yet spake behold a mulitude and he that was called Judas one of the twelve went before them and drew near unto Jesus to kiss him 48. But Jesus said unto him Judas betrayest thou the Son of man with a kiss 47 48. N God permitted one so near Christ to betray him to warn us how far to expect evil from our professed friends 49. When they which were about him saw what would follow they said unto him Lord shall we smite with the sword 50. And one of them smote the servant of the high priest and cut off his right ear 49 50. Self-defence is natural but God's Law must rule it They were the more put to fly because they had resisted 51. And Jesus answered and said Suffer ye thus far And he touched his ear and healed him 51. N. This Miracle wrought for one that came to destroy him neither melted nor convinced hardened sinners 52. Then Jesus said unto the chief priests captains of the temple and the elders which were come to him Be ye come out as against a thief with swords and staves 53. When I was daily with you in the temple ye stretched forth no hands against me But this is your hour and the power of darkness 52 53. This is the time which God hath granted Satan to make use of you his Instruments against me and the Prince of darkness will seem to conquer 54. Then took they him and led him and brought him into the high priests house And Peter followed afar off 55. And when they had kindled a fire in the midst of the hall and were set down together Peter sat down among them 56. But a certain maid beheld him as he sat by the fire earnestly looked upon him and said This man was also with him 54 55 56. N. When Tryal must come Instruments will not be wanting 57. And he denied him saying Woman I know him not 57. N. Had he not been conscious of smiting with the Sword he had not been in so much danger of fear 58. And after a little while another saw him and said Thou art also of them And Peter said Man I am not 58. N. It was a Woman here called Man only as one of Mankind not to distinguish the Sex 59. And about the space of one hour after another confidently affirmed saying Of a truth this fellow also was with him for he is a Galilean 59. N. To belong to Christ and follow him is crime enough when Enemies are Judges 60. And Peter said Man I know not what thou sayest And immediately while he yet spake the cock crew 61. And the Lord turned and looked upon Peter and Peter remembred the word of the Lord how he had said unto him Before the cock crow thou shalt deny me thrice 62. And Peter went out and wept bitterly 60 61 62. N. Christ's own danger did not make him forget a sinning Disciple 63. And the men that held Jesus mocked him and smote him 64. And when they had blindfolded him they stroke him on the face and asked him saying Prophesie who is it that smote thee 65. And many other things blasphemously spake they against him 63