had not come with sufficient evidence it had not been their sin not to believe me to be the Christ But now their unbelief and Persecution hath no pretence 23. He that hateth me hateth my Father also 23. The hatred that is against me is consequently against God my Father it being his Word Works and Witness which they reject 24. If I had not done among them the works which none other man did they had not had sin but now have they both seen and hated both me and my Father 24. They had not been bound to believe me to be the Christ if I had not shewed Gods Attestation such works as no man else can do or if any one had done the like Note Yet it is a false inference of the Infidels that therefore none are bound to take him for the Christ where he never came and did such works For History may as infallibly transmit the notice of his Works as Sight and Hearing could receive them 25. But this cometh to pass that the word might be fulfilled that is written in their Law They hated me without a cause 25. But the Word written in Psal 3.19 which in a large sense is part of their Law is thus fulfilled 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which procedeth from the Father he shall testifie of me 26. But when the Holy Ghost my Advocate and your Comforter is sent down upon you whom after my Resurrection I will send to you for his Eminent signal Gifts from the Father even that Holy Spirit of Truth which proceedeth from the Father he shall be my great Prevailing Witness both to you and by you to the World and shall cause belief 27. And ye also shall bear witness because ye have been with me from the beginning 27. And you on whom this Spirit shall come down shall by his operation be made my effectual Witnesses of what I have said and done and suffered because you have been with me as Eye and Ear Witnesses from the beginning of my publick Ministration CHAP. XVI THese things have I spoken unto you that ye should not be offended 2. They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doeth God service 1 2. I foretell you what you must expect that when it cometh you may not be scandalized and turned back They shall cast you out by Excommunication of their Sacred and Civil Assemblys as a reproach yea they that kill you shall do it as an acceptable offering or service to God Note How little do the Religious pretenses of Persecutors deserve regard 3. And these things wilâ— they do unto you because they have not known the Father nor me 3. Did they know the Father and me they would do otherwise wilful Ignorance is the cause 4. But these things have I told you that when the time shall come ye may remember that I told you of them And these things I said not unto you at the beginning because I was with you 4. Remember I foretold you all this which I said not from the beginning because I was with you to incourage you and your time of trial was not come and at first you could not so well bear it 5. But now I go my way to him that sent me and none of you asketh me whither goest thou 6. But because I have said these things unto you sorrow hath filled your heart 5 6. But now I am going to him that sent me and though it be on your business and for your interest you ask me not whither and for what I go But sorrow oppresseth you to hear of my departure 7. Nevertheless I tell you the truth It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you 7. Believe it my departure is for your benefit For the Holy Ghost whom I will then send will be better to you than my bodily presence on Earth 8. And when he is come he will reprove the world of sin and of righteousness and of judgment 9. Of sin because they believe not on me 10. Of righteousness because I go to my Father and ye see me no more 11. Of judgement because the prince of this world is judged 8 9 10 11. And it will be his work effectually to plead my cause And first to convince the World of their sin in accusing rejecting and murdering me in whom they should have believed which he will do by his Gifts Miracles and inward Operations And Secondly to convince them of the Truth and Righteousness of my Person and Doctrine and my Right to be the Head of the Church and the Righteousness of my Government of it Because I go into Heaven to take fuller Possession of my Plenipotency and Administration and by my Spirit in you and on the Hearers shall more effectually convince Men and gather my Church than I did while I was with you And Thirdly He shall convince them that God hath Exalted me to the Power of Conquering Satan and his Kingdom and punishing Rebellious Adversaries when they shall see that by my Spirit the Kingdom of Satan falleth and the Powers that served him are partly Converted and partly confounded and destroyed 12. I have yet many things to say unto you but ye cannot bear them now 12. I have many things more to make known to you which you are not yet prepared to receive 13. Howbeit when he the Spirit of truth is come he will guide you into all truth for he shall not speake of himself but whatsoever he shall hear that shall he speake and he will shew you things to come 13. But when the Holy Spirit of Truth is come upon you he will make you capable and will guide you into all Truth which you must Preach and Record for the Propagating and ordering my Church Preaching to the Gentiles laying by the Mosaick Law c. For he shall speak but that which is of God and things to come and which you are not yet fit to receive 14. He shall glorifie me for he shall receive of mine and shall shew it unto you 14. It is this Extraordinary gift of the Holy Ghost which shall be my great convincing Witness in the World that shall prove me to be the Saviour For it is from me that he is sent and my Word that he shall Teach you whether it be Remembring or Expounding what I have already spoken or Teaching you more by Inspiration What he saith and doth in and by you my chosen Apostles that I do by him and you 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you 15. I say he shall take of mine For the wisdom Grace and Gifts that come from the Father come from me that which
they may glorifie God with the Jews 9. As it is written For this cause will I confess to thee among the Gentiles and sing unto thy name 10. And again he saith Rejoyce ye Gentiles with his people 11. And again Praise the Lord all ye Gentiles and laud him all ye people 12. And again Esaias saith There shall be a root of Jesse and he that shall rise to reign over the Gentiles in him shall the Gentiles trust 9 10 11 12. This is also prophesied That Christ shall call and save the Gentiles It is written c. 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost 13. Now that God who is our common Hope fill you with that holy inward Joy and that Peace with God and one another which are the Blessings which your Faith doth tend to that your Hope in God may more abound by the Seal and Working of his Spirit 14. And I my self also am perswaded of you my brethren that ye also are full of goodness filled with all knowledge able also to admonish one another 14. And though I am persuaded that you your selves are replenished with Grace Goodness and Knowledge and able to admonish one another and so my Letter may seem less necessary 15. Nevertheless brethren I have written the more boldly unto you in some sort as putting you in mind because of the grace that is given to me of God 16. That I should be the Minister of Jesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost 15 16. Yet I have written the more boldly to you of what I found most suitable to put you in mind of that which I hope you know already because God hath vouchsafed me freely the Favour and Honour to be Christs Minister to the Gentiles to minister to them the Gospel of God And therefore I do but perform my Office that I may present to him the Converted and Edified Gentiles as an acceptable Offering sanctified not ceremoniously only but by the Holy Ghost by whom I preach and which is poured out on them that believe 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God 17. And in the Honour and Success of this my Office I have just matter of glorying and joy not as it is a Worldly Dignity but Spiritual in the great things that belong to God 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed 18. For I will not feign that God hath done more by me than he hath but speak the Truth of the Words and Deeds which were wrought by me to bring the Gentiles to believe in Christ and obey him and my Success herein 19. Through mighty signs and wonders by the power of the spirit of God so that from Jerusalem round about unto Illyricum I have fully preached the gospel of Christ 19. Not by meer Words but by such Signs and Wonders by the Power of the Spirit as bear the proof of Gods Approbation and were convincing Evidences to the Hearers So that from Jerusalem round to Illyricum I have fully preached the Gospel of Christ 20. Yea so have I strived to preach the gospel not where Christ was named lest I should build upon another mans foundation 20. And I specially chose to preach the Gospel where Christ was not known that I might not only come after others to finish the Work which they had begun 21. But as it is writen to whom he was not spoken of they shall see and they that have not heard shall understand 21. Which God foretold saying c. 22. For which cause also I have been much hindred from coming to you 23. But now having no more place in these parts and having a great desire these many years to come unto you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company 22 23 24. And by such Work I have been hindred from coming to Rome but now being more vacant from it here I hope to see you as I go to Spain and to be brought on my way when I have had first the comfort of your Company there Note That Paul knew not how God would send him to Rome and stop him from going to Spain 25. But now I go unto Jerusalem to minister unto the Saints 25. Now I am going to Jerusalem to serve Christ in bringing his poor Saints which were under a Famine such Relief as I have collected for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem 27. It hath pleased them verily and their debters they are 26 27. For the Christians of Macedonia and Achaia have chearfully made a Contribution for them c. 27. For if the Gentiles have been made partakers of their spiritual things their duty is also to minister unto them in carnal things 27. And though they have obliged them hereby it was but what they owed them For if from Jerusalem the Gospel of Salvation have been sent abroad to the Gentiles it is meet that they should communicate to their Wants in the small Matters of Bodily Relief 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain 28. When I have done this and have delivered this Fruit of the Gentiles Love and Communion I purpose to take you in my way to Spain Note Which God disappointed 29. And I am sure that when I come unto you I shall come in the fulness of the blessing of the gospel of Christ 29. And I am sure that when I come to you I shall come with such great assistance and evidence of God's Spirit as will have great and comfortable success among you 30. Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that you strive together with me in your prayers to God for me 31. That I may be delivered from them that do not belive in Judea and that my service which I have for Jerusalem may be aâ—ccepted of the saints 30 31 I beseech you for his sake whom we all serve and trust and as the Spirit of Love hath taught you to love all Saints that you will be very earnest as well as I in Prayer to God for me that I may be preserved from the unbelievers in Judea and my work of relief may be so accepted as may help to reconcile the Jews and Gentile Christians Note 1. That earnest conjunct Prayer is God's appointed means for his Servants
into a strong mans house and spoil his goods except he first bind the strong man and then he will spoil his house 29. How could I cast out Satan from his possession and destroy his works if I did not overcome him 30. He that is not with me is against me and he that gathereth not with me scattereth abroad 30. So far am I from working by the Devil that I take him for mine enemy that doth not serve me in my opposition to his Kingdom and will judge him as one that is for Satan N. In War men use to say of their own Soldiers He that is not for us is against us and to be counted an enemy But of the Countreymen and the enemies quarters He that is not against us is for us that is If he do us no harm he doth us good and let us use him kindly So Christ saith of profest Christians If they be not effectually for me I will judge them as treacherous and against me and shall not save them But of those without the Church he saith He that is not against us is for us that is tho he be not himself in a state of Salvation as true Christians are yet its commendable to do us no harm and the Church is assisted by such fair and moderate unbelievers 31. Wherefore I say to you All manner of sin and blasphemy shall be forgiven to men but the blasphemy against the Holy Ghost shall not be forgiven to men 32. And whoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come 31 32. All other sin and blasphemy against me as I appear in my humane nature hath some excuse and may be cured and so be pardoned But seeing the Great works of the Holy Ghost done by me and to be done by my Disciples in Miracles and Sanctification are the greatest evidences that God will give the world to convince them of the truth of my Gospel he that is convinced of the fact that all these Miracles and this holiness is wrought and will yet deny it to be Gods attestation and blasphemously stand to it that its the work of the Devil this man rejecteth the greatest evidence and shall have no greater and so his infidelity is incurable and aggravated with blasphemy and obstinacy and will never be repented of nor forgiven Note This blaspheming the Holy Ghost 1. Is the sin of none but resolved Infidels 2. And such of them only as are convinced of the great works of the Holy Ghost miraculous and others 3. And yet rather than they will believe in Christ by this Divine testimony will believe and say that it is by the Devil and Conjuration that all this is done See my Treat of the Blasphemy of the Holy Ghost in my Book called The unreasonableness of Infidelity 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruits 33. Judge of the tree by the fruit Of the power which I work by by the works If it be no good work to heal the Sick and Blind and Lame and cast out Devils and preach repentance and forgiveness of sin to convert and save Souls then God is not the Author of them If they be bad works they have a bad cause If they be good works they have a good Author either say plainly you that ascribe them to the Devil that the works are good and the Devil is good or else that the Devil is bad and the works are bad Or if you confess the works to be good confess that they are done by the Spirit of God 34. O generation of vipers how can ye being evil speak good things for out of the abundance of the heart the mouth speaketh 34. I need go no farther for an instance than your selves were you not a generation of Vipers the Serpents seed ye would not blaspheme the Holy Ghost and his works for your mouths speak out of the evil of which your heart is full As you are so you speak you are so bad that you cannot speak well And if I work'd by the Devil my works would be bad as the Devil is 35. A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things 35. Good men are such first at the heart where goodness is a setled habit and nature and out of this treasure they bring forth good words and deeds And a bad man being such at the heart doth speak and do accordingly Note Tho hypocrites may have words and deeds much better than their hearts that is but in some by instances and not in the tenor of their lives Fictions are narrow and soon overcome 36. But I say to you That every idle word that men shall speak they shall give account thereof in the day of judgment 36. And think not lightly of you belying and blaspheming the Holy Ghost for I tell you that for every Lye you shall give account in the day of judgment and be condemned if you be not proved penitent believers N. In the Hebrews use Idle and Vain were taken for deceitful false or lying 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned 37. For tho thou must be made and accounted by God a just man by thy inward change and thy forgiveness in order before thy words or works yet supposing that thou survive God who hath made a Law for thy words and works will judge thee by that Law as justified and rewardable or as unjust and punishable in the day of Judgment Christ hath not made us lawless nor made us a Law of Grace in vain No man shall be saved that is not justifiable against the accusation that he lived and died an impenitent ungodly man any more than if he had died an infidel 38. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee 38. We would see some certain sign from Heaven that indeed God doth own thee thy word 39. But he answered and said to them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas 40. For as Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth 39 40. A false hearted people that will not be convinced by miracles but ascribe them to the Devil yet would have a sign from Heaven of their own chusing But God will not gratifie their insolent demand They shall have no sign but that of Jonas who was a Type of me lying in the Whales belly three days and nights as I shall
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
him not I shall be a liar like unto you but I know him and keep his saying 54. It is not my own testimony that I plead with you it is my Father that honoureth me whom you should believe because you call him your God But indeed you know him not and therefore understand not his testimony But I know him and should I deny his witness and say I know him not I should be a Liar like you But I know him and his word and keep it 56. Your father Abraham rejoyced to see my day and he saw it and was glad 56. Your Father Abraham joyfully believed the promise of the Messiah and so by Faith foresaw my coming and was glad 57. Then said the Jews unto him Thou art not yet fifty years old and hast thou seen Abraham 57. They understanding all carnally thought Christ spake like a distracted Fanatick 58. Jesus said unto them Verily verily I say unto you Before Abraham was I am 58. I tell you that before Abrahams days as I was from Eternity so in time I was the promised Messiah in whom Abraham in his days believed I am not so young as you imagine 59. Then took they up stones to cast at him But Jesus hid himself and went out of the Temple going thorow the midst of them and so passed by 59. At these words they took him for a Blasphemer and attempted to stone him to death But he some way hid himself and went out from among them N. That the last part of this Verse is of uncertain authority being not in some ancient Copies CHAP. IX 1. AND as Jesus passed by he saw a man which was blind from his birth 2. And his Disciples asked him saying Master who did sin this man or his parents that he was born blind 2. Was it for any foreseen sin that he would after commit or for his original sin or for any sin of his Parents Or it is commonly held that all punishment is for sin How could that be in this man Not for his own sin for he had none besides his original sin Not for his Parents for God punisheth not one for anothers sin What then was it for N. 1. It 's improbable that Christs disciples thought that this Soul sinned in another body and Christ not reprove them 2. The Disciples knew that Adams sin and our Original pravity or our Parents sin might be punished with as great a punishment as blindness But they seemed to think that so miserable a punishment must be for some extroardinary sin which Christ denieth 3. Jesus answered Neither hath this man sinned nor yet his parents but that the works of God should be made manifest in him 3. N. Christ meant not to deny 1. That he had Original sin 2. Or his Parents had actual sin 3. Nor that these were a cause of his punishment 4. But it was none of these that was the differencing cause why this man was punished rather than others q.d. Though all punishment be for sin and this mans had such a common cause yet no sin was the reason why he was singled out for this suffering But God designed it for an advantage to glorifie him in the mans miraculous cure 4. I must work the works of him that sent me while it is day the night cometh when no man can work 4. God in this man giveth me an opportunity to do the work for which he hath sent me for the sealing of the Gospel and convincing the World And I will take the opportunity for I shall shortly be gone hence And hereby I give you warning to work while you have day for the night is at hand when you shall on earth have time to work no more therefore take your present time 5. As long as I am in the world I am the light of the world 5. God who made me the light of the World will have me shine to it while I am here 6. When he had thus spoken he spat on the ground and made clay of the spittle and he anointed the eyes of the blind man with the clay 7. And said unto him Go wash in the pool of Siloam which by interpretation is Sent. He went his way therefore and washed and came seeing 6 7. N. This dirty means was no more than no means as to the sufficiencâ— of Christs commanding power but he will have us use the unlikeliest means that we may be fit receivers 8. The neighbours therefore and they which before had seen him that he was blind said Is not this he that sate and begged 9. Some said This is he others said he is like him but he said I am he 8. They were struck with admiration and had much ado to believe that he was the same man till he himself told them that he was the man 10. Therefore said they unto him How were thine eyes opened 11. He answered and said a man that is called Jesus made clay and anointed mine eyes and said unto me Go to the pool of Siloam and wash and I went and washed and I received sight 12. Then said they unto him Where is he He said I know not 13. They brought to the Pharisees him that aforetime was blind 14. And it was the Sabbath day when Jesus made the clay and opened his eyes 15. Then again the Pharisees also asked him how he had received his sight He said unto them He put clay upon mine eyes and I washed and do see 16. Therefore said some of the Pharisees This man is not of God because he keepeth not the Sabbath day Others said How can a man that is a sinner do such Miracles And there was a division among them 10. c. N. 1. They first attempted to disprove the matter of fact and when they could not do that they pretended Go is Law to prove him a bad man and consequently that it was not by God that he did his Miracles 2. They that will try the Spirits and Miracles by the Scripture must not misunderstand the Scripture 17. They say unto the blind man again What sayest thou of him that he hath opened thine eyes He said He is a Prophet 17. N. The benefit prepared the man to judg better than they It is a double sin if those should judg ill of Christ who have been delivered by him 18. But the Jews did not believe concerning him that he had been blind and received his sight until they had called the parents of him that had received his sight 19. And they asked them saying Is this your son who you say was born blind How then doth he now see 20. His parents answered them and said We know that this is our son and that he was born blind 21. But by what means he now seeth we know not or who hath opened his eyes we know not he is of age ask him he shall speak for himself 22. These words spake his parents because they feared the Jews for the Jews had agreed already
from them returned to Jerusalem 14. But when they departed from Perga they came to Antioch in Pisidia and went into the Synagogue on the Sabbath-day and sat down 13. Note They began with the dispised Jews still as understanding each others Languages and as the most prepared to hear the news of the Messiah Miraculous Language was like Miraculous works not constant and at the speakers will as if they still spake by Miracles 15. And after the reading of the law and the Prophets the Rulers of the Synagogues sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on 15. Note Thus were their Rulers like Church-Justices that disposed of Order that were no Teachers themselves 1. It was among the Jews allowed any man that professed to be a wise man and a Teacher thoug not in Office to Teach the People by the consent of the Ruler of the Synagogue 3. The reading of the Law and Prophets was the chief part of their Liturgie 16. Then Paul stood up and beckening with his hand said Men of Israel and ye that fear God give audience 17. The God of this people of Israel chose our Fathers and exalted the people when they dwelt as strangers in the land of Egypt and with an high arm brought he them out of it 18. And about the time of fourty years suffered he their manners in the Wilderness 19. And when he had destroyed seven nations in the land of Chanaan he divided their land to them by lot 20. And after that he gave unto them judges about the space of four hundred and fifty years until Samuel the Prophet 21. And afterward they desired a King and God gave unto them Saul the son of Cis a man of the tribe Benjamin by the space of fourty years 22. And when he had removed him he raised up unto them David to be their King to whom also he gave testimony and said I have found David the son of Jesse a man after mine own heart which shall fulfil all my will 16. c. Note The recital of the History of the Jews was by Peter and Stephen and Paul judged the meetest way to introduce the tidings of Christ as come it being that which the Jews believed and understood and on which they grounded their priviledges and expectations 23. Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus 24. When John had first preached before his coming the baptism of repentance to all the people of Israel 23. This Jesus is the Son of David whom you expect and John by Preaching and Baptizing foreshewed you 25. And as John fulfilled his course he said Whom think ye that I am I am not he But behold there cometh one after me whose shoes of his feet I am not worthy to loose 25. John told you that he was not the Christ but that this Jesus was he 26. Men and brethren children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent 26. To you Jews and Proselytes who are prepared by the fear of God and expectation of the Messiah we are sent to tell you that he is come that you may believe in him to Salvation 27. For they that dwell at Jerusalem and their rulers because they knew him not nor yet the voices of the Prophets which are read every sabbath-day they have fulfilled them in condemning him 28. And though they found no cause of death in him yet desired they Pilate that he shoul be slain 29. And when they had fulfilled all that was written of him they took him down from the tree and laid him in a Sepulchre 30. But God raised him from the dead 27 The chief of your Nation not believing in him nor understanding the Prophets fulfilled the Prophesie by killing him but God raised him 31. And he was seen many days of them which came up with him from Galilee to Jerusalem who are his witnesses unto the people 31. He shewed himself to those that he chose to be his Witesses to the World 32. And we declare unto you glad tidings how that the promise which was made unto the Fathers 33. God hath fulfilled the same unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee 32. To you expectants we bring joyful news the Messiah is come the promise of him is fulfilled to us and Christ is risen Note Seeing all men love glad Tidings the Gospel should be welcome to all 33 And as David the Type is called Gods begotten Son because he Exalted him to the Throne so is that word fulfilled now on Christ indeed begotten of God and raised to Glory 34. And as concerning that he raised him up from the dead now no more to return to Corruption he said on this wise I will give you the sure mercies of David 34. And this everlasting Kingdom which Christ is raised to is that called the sure Mercies of David Isa 55.3 35. Wherefore he saith also in another psalm Thou shalt not suffer thine holy one to see corruption 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his Fathers and saw corruption 37. But he whom God raised again saw no coâ—ruption 35. This musr be meant of Christ c. 38. Be it known unto you therefore men and breathren that through this man is preached unto you the forgiveness of sins 39. And by him all that believe are justified from all things from which ye could not be justified by the law of Moses 38 39. By his Sacrifice and Merits and intercession and Kingly Power all sins shall be pardoned to all that truly believe in him and take him for their Saviour and King And by him all such are acquit from damning guilt and punishment initially now by his pardoning Law of Grace and finally hereafter by his Judgment and Execution from which the Law of Moses can never justifie or acquit you by all its Sacrifices and your observances 40. Beware therefore lest that come upon you which is spoken of in the prophets 41. Behold ye despisers and wonder and perish for I work a work in your days a work which you shall in no wise believe though a man declare it unto you 40. Take head lest your obstinate unbelief cause God to cast you off and take in the Gentiles in your stead 42. And when the Jews were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next sabbath 42. Some dislike these words but others especially Proselytes desired to hear them again By the same words is meant the same doctrine Note They grosly mistake that say it is the Lords day as such that is here called the next Sabbath 43. Now when the congregation was
we could be content to know no more than God doth teach us and to be no wiser than St. Paul was 1. He teacheth us That there are some called according to God's purpose and foreknown by him that is to be such as he will use as is after mentioned He knoweth them to be those whom he purposeth to call and save But Paul was not so presumptuous and profane as to dispute How God foreknoweth them or why he purposeth to call them rather than others 2. And whereas profane Men do foolishly say If God decree and foreknow my Salvation I shall be saved whatever I do and if he do not I shall not St. Paul tells us That those whom God purposeth or decreeth to save he predestinateth to be conformed to the Image of his Son even to the Means as well as to the End So that to say That God doth predestinate Men to Salvation and not to Holiness of Heart and Life is to contradict God's Doctrine of Predestination As God doth decree how long we shall live and withal that we shall live by Meat and Drink so he decreeth that we shall be saved and that by Faith and sincere Obedience And sure they know not what they say who call this Doctrine of Election Licentious Doth it encourage Men to Impenitency or Disobedience to tell them that God doth predestinate Men to repent and obey and be saved Will it tempt Men to live after the Flesh in Worldliness or Sensuality to believe that God hath decreed to make them to live after the Spirit and to mortifie the Deeds of the Flesh and to avoid such Sins 3. And Paul tells us That this Chain of Causes is all decreed of God from the first to the last and therefore that it is God's Purpose which secureth the Event of our Glorification And it 's strange that any should think that God should undertake so great a Work as Mans Redemption and not effectually secure the Success by his own Will and Wisdom but leave all to the lubricous Will of Man 4. But the Apostle tells us of no such Decrees of the Causes of Mens Damnation God causeth and giveth Grace and foreknoweth that which he will give But he doth not cause or give Men Sin nor necessitate any to commit it and therefore decreeth not to cause it nor foreknoweth it as his own Work but as Mans. So that Election and Non-election or Reprobation are not of the same kind degree and order VII The sense of the Terms of the 30 Verse Expositors much differ about but there is no great Doctrinal Controversie depending on it 1. It is doubted whether by Calling here be meant only Effectual Calling and Conversion or only General Calling antecedent to its Efficacy But it 's confessed that both these are asserted in the Scripture 2. It is doubted why Sanctification is omitted or where it is included But it 's agreed that it is one Link of the Chain of the Causes of Salvation 3. And so it 's doubted what the Word Justifie doth mean But the thing is agreed on 4. And the greatest doubt is whether every one of these Causes will infer the rest or only the connexion of all the foregoing will infer that which followeth 1. There is small reason to doubt but that by Calling is meant Effectual Calling Else it would neither prove Predestination nor infer Justification 2. Sanctification is a Word which signifieth many Acts. As it signifieth the Gift of our first Faith and Repentance and our Covenant-devotedness to God in Baptism it is the same with Effectual Vocation Regeneration and Conversion But as it signifieth the after-gift of the In-dwelling Spirit to habituate the Soul with fixed Holiness and Love and the Practice of these it followeth Vocation at least in order of Nature 3 Justification sometime signifieth Making us righteous sometime accounting us righteous sometime by Apology maintaining us to be righteous sometime by Judicial Sentence pronounâ—ing us righteous sometime executively using us as righteous usually many of these together all the rest being implied It is certain that God maketh Men righteous before he account or judge them righteous Now to make a Man righteous and justifiable in Judgment all these concur 1. The Merit of Christ's Righteousness as the deserving Matter and Cause 2. The Act of the New Covenant giving him a part in Christ and with him Pardon of Sin and Right to the Spirit of Grace and unto Glory 3. The Gift of Faith and Repentance that Christ and his further Grace may be ours and for continuance the holy Habits and Acts of Sanctiâ—â—cation And seeing all sound Expositors confess with Beza that at least three Texts by Justification mean or include Sanctification we have reason to judge that part of Sanctification is here included in Vocation and part in Justification and some think the Triumphant part in Glorification And certainly this inferreth no unsound Doctrine 4. Augustine thought that the Links of this are separable unless you include the first as the Qualification of all the rest by way of distinction and that the meaning is That God will call all the Predestinate or Elect and will justifie all the Predestinate that are called and will glorifie all the Justified that are predestinate and called but that there are some justified and sanctified that were not predestinate nor shall be glorified but fall away What the sâ—nse of the Ancient Fathers was about Perseverance Ger. Vossius hath so truly opened in his Theses that I may thither refer the Inquisitive My own sense of it I have opened in my Catholick Theologie and it 's too long a Case to be handled here But I think no confirmed Christian doth totally and finally fall away and that the rest of the Doubt should not be thought enough to break the Love and Peace of Christians VIII As to the Doubt Whether the 38 and 39 Verses speak of God's Love to us or ours to him as they are in themselves inseparable so I think that the Context giveth us Reason to think that it is both even the Bond of mutual Love which is here spoken of All the doubt is Whether it be spoken of every true Christian or only of the Elect and Confirmed of which before CHAP. IX 1. I Say the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost 2. That I have great heaviness and continual sorrow in my heart 3. For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh 1 2 3. I am so far from saying all that I have said in contempt of the Jews or triumph over them in their misery that I protest as a Christian I lie not my Conscience bearing me witness which is illuminated and actuated by the Holy Ghost that in the midst of all my rejoycing in Christ I have great heaviness and continual sorrow of Heart for the sin and misery of the Jews who are
Believer so you know not but by loving and peaceable Behaviour the Unbeliever may be converted and saved 17. But as God hath distributed to every man as the Lord hath called every one so let him walk and so ordain I in all churches 17. But let none on pretense of Christianity desert the Relation that God hath set him in but do his Duty in the Place that God hath distributed and called him to And this Order I appoint to all the Churches 18. Is any man called being circumcised let him not become uncircumcised is any called in uncircumcision let him not become circumcised 18. Think not that Christianity requireth any needless Changes to Circumcision or Uncircumcision as to the external Ceremony It is a Change from Sin to God which it requireth 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the commandments of God 19. To be one that was or that was not circumcised is no part of the Christian Religion but to keep those Commandments which God hath given us either in the Law of Nature or by Jesus Christ Do Gods Work and make it not more than it is 20. Let every man abide in the same calling wherein he was called 20. Pretend not Religion for breaking away from the State of Relation that the Gospel found you in without a just Discharge or cause of Change 21. Art thou called being a servant care not for it but if thou mayest be made free use it rather 21. If thou wast a Servant when thou wast converted be contented with thy Condition for it 's not contrary to thy Deliverance by Christ But if thou maist be set free from a Servile Life on lawful Terms it 's rather to be chosen For it is not all change of Relation or outward State that I forbid 22. For he that is called in the Lord being a servant is the Lords free-man likewise also he that is called being free is Christs servant 22. A Christian Servant hath that sort of Freedom which Christ hath purchased He is freed from Guilt and the Curse and the Slavery of Sin and Satan And the Freest and Greatest that is a Christian is devoted absolutely to the Service of Christ 23. Ye are bought with a price be not ye the servants of men 23. And if you are free make not your selves needlesly the Servants of Men especially or Infidels nor serve any Man before Christ or against him For he hath bought you to be his Servants 24. Brethren let every man wherein he is called therein abide with God 24. To conclude Serve God in the Calling that Grace found you in till he remove you 25. Now concerning virgins I have no commandment of the Lord yet I give my judgment as one that hath obtained mercy of the Lord to be faithful 25. As to your Question about Virginity God hath made no Universal Law for it or against it and I pretend not to give you any such But it being a Case to be variously resolved according to Persons various Conditions I shall give you faithfully my Judgment how to decide it severally for your selves 26. I suppose therefore that this is good for the present distress I say that it is good for a man so to be 26. Christians being now under Persecution and Distress no doubt but it is much more for their ease and quiet to be single than to have a Wife or Husband and Children to care for in Poverty or in Flight 27. Art thou bound unto a wife seek not to be loosed Art thou loosed from a wife seek not a wife 27. If thou be bound to seek to be loosed is a Sin But if thou art loosed that thou seek not to be bound without necessity is my Advice 28. But and if thou marry thou hast not sinned and if a virgin marry she hath not sinned nevertheless such shall have trouble in the flesh but I spare you 28. But to marry as such is no Sin Though it be a Sin to do it when there is clear Reason against it But such must reckon upon Trouble in the Flesh But though I sorewarn you to prevent your Trouble I would not by urgency be your Snare 29. But this I say brethren the time is short It remaineth that both they that have wives be as though they had none 30. And they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not 31. And they that use this world as not abusing it for the fashion of this world passeth away 29 30 31. But this none should forget that this Life is so short and the End of all so near and sure that there is little difference between having a Wife or no Wife weeping or not weeping rejoicing or not rejoicing possessing and not possessing And therefore you should have Wives and weep and rejoice and possess and use this World as if you did it not with such an Indifferency through the sense of greater things as that you may not be overmuch affected with the getting or enjoying or loss of any transitory thing For all these things are in continual change and the Fashion of them passeth away 32. But I would have you without carefulness He that is unmarried careth for the things that belong to the Lord how he may please the Lord 32. Carefulness about the World is so bad a thing that I would have you escape it if you can The unmarried hath less Worldly Care to divert him from caring how to please God and to do good to others and secure his Soul 33. But he that is married careth for the things that are of the world how he may please his wife 33. But he that is married hath made himself so much more Duty Temptation and Trouble as must needs increase those Cares which will much divert his Thoughts and Cares from the pleasing of God Particularly the Care of pleasing his Wife will take him up because there is in all Persons much unsuitableness and difference of Judgment Temper and Inclinations and in the weaker Sex usually much Passion and Impatience and difficulty in bearing that which crosseth their Wills so that the wisest Man can hardly please some with all his Skill and Kindness and Diligence without violating his Duty to God 34. There is difference also between a wife and a virgin The unmarried woman careth for the things of the Lord that she may be holy both in body and spirit but she that is married careth for the things of the world how she may please her Husband 34. And the difference is great also on the Womens part whose Weakness usually can less bear Difficulties Troubles and Temptations The unmarried is free from abundance of Troubles and Temptations which would turn away her Care from the things of God and so she is more free to keep close to God and to keep both spiritual and corporal Sanctity But she that is
who despised him and killed him and persecuted his Cause and Servants did also destroy the Jews 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day 10. Note The End of Christs glorious coming will be to be glorified and admired in holy Believers as having by his Merit Intercession and Spirit made them by Holiness fit for Glory and in Justice set them above their Persecutors 2. So far were the poore Christians from being then such a Glory and Admiration that they continued above two hundred years after this to be persecuted and made the scorn of the World 11. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power 11. We pray that God will fit you by his Grace for this and make you suitable to your holy Calling and fully perform to you all the Purposes of his Love and powerfully finish your Work of Faith Note Worthiness in the Gospel-sense is that Moral Qualification by Grace to which as a Moral Condition God hath promised the Blessing 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ 12. Note That Sanctifying Grace maketh Christians a Glory to the Name of Christ declaratively as the Cause is honoured in the Effect and they are glorified in Christ possessively as the Means in the End obtained and the Runner in the Prize and relatively as an adopted Son in a Prince that adopteth him CHAP. II. 1. NOw we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand 1 2. I vehemently beseech you that no Pretence either of Spirit Word or Apostolical Letter persuade you that Christs Coming is near at hand and so trouble you and your Faith be shaken when that 's disappointed Note further That it 's more than the Destruction of Jerusalem that is here meant For it will be the Churches gathering together to Christ at his coming 2. And it neither agreeth with the following long Persecutions of the Church by the Heathens nor with Paul's usual Pity to the Jews thus to insult in their Destruction as if it brought a Felicity to the Church like Heaven it self 3. Let no man deceive you by any means for that day shall not come except there come a falling away first and that man of sin be revealed the son of perdition 4. Who opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God 3. It is dangerous deceit for any to persuade you that the Day of Christ is at hand for there are many things that must first come to pass There must first be a falling away of many from the Faith and that notable Man of Sin must appear who is to be destroyed 4. Who arrogantly opposeth true Christianity and exalteth himself above all c. 5 6 7. Remember ye not that when I was yet with you I told you these things And now ye know what withholdeth that he might be revealed in his time For the mystery of iniquity doth already work onely he who now letteth will let until he be taken out of the way 8. And then shall that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming 9. Even him whose coming is after the working of Satan with all power and signs and lying wonders 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved 11. And for this cause God shall send them strong delusion that they should believe a lie 12. That they all might be damned who believed not the truth but had pleasure in unrighteousness Note 1. That Forewarning should be Forearming 2. Both the rise and fall of Sin and Sinners must have their proper Seasons Gods delays are but staying till the due time 3. Removing Impediments is the Prepartory work for future events 4. This great Enemy of Christ is a Man Lawless and made up of Wickedness 5. He must be first revealed and then consumed even by his Word Spirit and Coming 5. Satan will promote this Enemy of Christ with Power Signs and lying Wonders and Deceivableness of Unrighteousness 6. Not receiving the Love of the Truth of Gospel nor heartily believing it but taking pleasure in Unrighteousness prepare Men for damning Delusions 7. God is said to send them such Delusions by penal Desertions and Permissions Readers I dare not take on me to teach you that as true which I know not my self nor yet to pretend that I know more than I do I confess that I am uncertain who it is that Paul here describeth And meerly to know what other Men say of it is no satisfaction to me especially when they so greatly differ as they do 1. Most of the Fathers and Papists think that Antichrist here described is some odious False-Christ who is yet to come before the End of the World I have much to say against that Opinion 2. Grotius thought that this Chapter speaks of the Emperour Caius Caligula chiefly and partly of Simon Magus So much may be said against that as that his Follower Dr. Hammond rejecteth it 3. Dr. Hammond thinks it speaketh onely of Simon Magus I cannot believe that 1. Because really this Simon was no such considerable formidable Person as he describeth him The few Scraps of History of Simon recited by him are very dubious No great or publick History of those Times mention him He was affrighted into Submission and Supplication to Peter Acts 8. He was not thought worthy the naming after in all the sharp Charges against Hereticks in the Epistles The Judaizers are reproved the Concision called Dogs the Troublers Paul wisheth cut off the Nicolaitans named and the Woman Jezebel and many Antichrists mentioned by John the grosser sort of Hereticks smartly described and condemned by Peter and Jude John forbids us to bid them Good-speed Paul bids Men avoid them as self-condemned The Revelation speaketh yet more fully And none of them all mention Simon as the God and Ringleader of them If the Nicolaitans and all those that the Doctor calleth Gâ—osticks were known to be the Disciples of Simon why is that concealed in such large Reproofs and why not called Simonians as well as Nicolaitans If they were not then known to be his Off-spring it seems these Heresies had other Fathers before him more noted
day and not to me onely but unto all them also that love his appearing 6 7 8. Note That 1. Our Ministry and Life is like a Battle Combat or Race for Life or Death 2. Onely they that overcome shall be Crowned 3. Faithful Men may take great Comfort when when â—eath is at hand in the Conscience and review of a well spent victorious Life and Ministry 4. Their Reward will be a Crown of Righteousness given by God as a Righteous Judge on Gospel worthiness tho not on legal merit but supposing free Grace in Christ 5. To love Christs appearing is the effect of a Saving Faith 9 10 11. Do thy diligence to come shortly unto me For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministry 12. And Tychicus have I sent to Ephesus 19 10 11 12. Note That 1. It is not Christ that Demas is said to forsake but Paul and not to turn Worldling but to go about his Worldly Business unseasonably 2. Timothy was not then at Ephesus 13. The cloke that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments 13. Note The word translated the Cloke is very probably by others translated the Roll viz. of Parchment 14 15. Alexander the copper-smith did me much evil the Lord reward him according to his works Of whom be thou aware also for he hath greatly withstood our words 14 15. Alexander an Excommunicate Man hath much wrong'd me God will reward him according to his works Note Excommunication enrageth impenitent bad Men. 16. At my first answer no man stood with me but all men forsook me I pray God that may not be laid to their charge 16. Note 1. This was not a forsaking Paul's Cause but his Person in danger which is too usual a case Herein he followed Christ whose Disciples all forsook him and fled 2. It 's like Peter was not then at Rome among the forsakers of Paul 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the lion 17. But God forsook me not when all Men forsook me but was with me and strengthened me in Vindicating my Person and Cause that while I was admitted to answer for my self the Hearers might know and fame might tell abroad what Doctrine it is that I suffer for Preaching and so all the City of Rome and others by their report might hear and have notice of it And so I was delivered from the present danger of Death by the Roman Persecutors as from the Jaws of a Lion Note 1. Some think that the words that the Preaching might be fully known refer to Paul's longer time to Preach I exclude not this but prefer the other sence 2. It was not Treason nor sin for Paul to call his Deliverance from the unjust Judgment of the Civil Power his being delivered out of the mouth of the Lion 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 18. And I doubt not but God will still keep me from all the ill Designs and Attempts of Men against me at least so far that they shall not draw me to do evil and will keep me in a state of right and preparation to his Heavenly Kingdom In the hopeful Sence whereof I rejoicingly desire that he be Glorified for ever Amen 19 20. Salute Prisca and Aquila and the houshold of Onesiphorus Erastus abode at Corinth but Trophimus have I left at Miletum sick 19 20. Note That Trophimus was sick though Paul had the Gift of Healing because it was not to be common nor at the Will of Man 21. Do thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 21. Make hast to come c. 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen 22. The Lord Jesus Christ who is our Mediator and Head and hath purchased chosen and called thee performed for thee his saving Office in keeping thy Soul in Holiness and Peace His Grace which is the greatest Treasure on Earth be with you to keep you and prepare you for Glory Amen Note The Suscriptions to the Epistles are no part of the Holy Scripture ANNOTATIONS FAithful Ministers whose Work is to Preach the Gospel of Salvation should have so much of the Form Belief and Power of it in themselves as to pass triumphantly out of the World in suffering for it and not to think that God useth them hardly And to be satisfied in God's acceptance though their Brethren and Converts should forsake them as the Bishops and Churches of Asia did Paul The Epistle of Paul the Apostle to TITUS CHAP. I. 1 2. PAul a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godliness In hope of eternal life which God that cannot lie promised before the world began 1 2. Paul c. for the propagating of the Faith of God's Elect and the acknowledgment of that sound Doctrine which is suited to the promoting of godliness in opposition to prophaneness and heresie in hope of eternal life which is the end of all our faith and godliness and all our preaching and suffering which God that cannot lie promised before many Ages past 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour 3. But what he so long ago purposed and darkly promised he haâ—h in the fittest appointed season manifested by his Gospel through preaching which is committed to me by the Commission and Commandment of God our Saviour Note That it is doubtful whether by God's Promise be meant only his secret purpose or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant many Ages ago One of the two it must be for we cannot feign an actual Promise before the world began distinct from his purpose 2. It is not unlikely that he meaneth the Promise first made to Fallen Man of the Womans Seed and after oft renewed and this obscure word was made plain by the preaching of the Gospel upon Christs Incarnation Life and Resurrection c. 4. To Titus mine own son after the common faith grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Note The Church hath but one Faith or Creed common in the Essentials to every Christian 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain elders in every city as I had appointed thee 5 Note
obeying 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way 25. And was it not by Doing by Faith or a Faith causing Obedience that Rahab was justified 26. For as the body without the spirit is dead so faith without works is dead also 26 For as it is a dead spiritless body that cannot stir so it is a dead notional uneffectual belief that commandeth not a man's life and action It 's dead in it self and dead as to mens Justification and Salvation Annotations NOthing but mens misunderstanding the plain drift and sense of Paul's Epistles could make so many take it for a matter of great difficulty to reconcile Paul and James where there is no considerable shew of contradiction I have shewed the scope and sense of Paul before the Epistle to the Romans 1. That his arguing is to prove that it is not the Law of Moses that can justifie any man as a meer doer of it nor any works at all in commutative Justice making the reward to be of debt for the value of the works and not of free grace but that Justification must needs be of Gods free gift and therefore by the Merits of our Redeemer and therefore that a fiducial accepting practical Belief of Gods free Gift Covenant or Promise of Grace and Glory for in and with Christ is the condition on our part to be performed by his Grace which is our Moral Qualification or receptive disposition on which God by his Covenant giveth us right to the foresaid free Gifts Christs Grace and Glory This Faith Paul never described by some one single Physical act of the Soul but as a Moral act of the man as we use the Word in humane converse As if one say if you will trust me as your Physician I will cure you if you take me for your Tutor I will teach you Here to trust or take him signifieth a consenting trust to be medicined and to be taught by such a one If one say to a condemned Beggar trust me and I will give thee a Lord-ship in a Foreign Land it signifieth a trust consenting practically to go with him and trust his Convoy and forsake his own Country And James never questioned this Doctrine But some Vain Men as James calls them misunderstand this and spin us out a Web of their own Vanity feign it to be Paul's Doctrine 1. They say that Paul by Faith meaneth not Faith by which we are said to be justified but only Christ who doubtless is a chief object of that Faith 2. That God the Father or the Holy Ghost are none of the object of Faith as it is justifying 3. That it is not Christ himself as Prophet or King but only as Priest that is this object 4. That it is not all Christs Priest-hood but only Sacrifice and Righteousness that is this object and not his Heavenly Intercession 5. that it is not Christs Sacrifice and Righteousness as meerly meritorious of our Pardon and Life but as it was paid and performed by Christ as our surety in our Legal Reputative Person and so is imputed to us as our own because done by another in our name and stead as one payeth a debt by another that was bound for him 6. That so far as Faith is here meant it is but one single Physical act of Faith in Specie and there they are utterly disagreed 1. Whether it be an act of the understanding or will or both 2. Whether one act can be the belief of many objects viz. of Christs Sacrifice Obedience Promise Pardon Heaven c. 7. Yea many say that it is but one individual act that we are justified by which no mortal man can know the individuation of the Souls acts being obscure and the objects being always many conjunct and they say that it is only our first act of Faith and that all following acts of the same species finding us justified cannot justifie us any more than works 8. They say that Faith justifieth only as an Instrumental Cause and not as a Moral qualifying receptive condition or disposition 9. They say that believing in the Father the Holy Ghost and hoping for Heaven and praying for Mercy and Repenting of Sin and Loving God and our Saviour and his Word and Saints and Thankfulness for Grace and Obedience to Christ and Patience and forsaking all for him are the works which Paul meaneth to exclude from Justification and so is Faith in Christs Righteousness as an Act but not as an Instrument 10. They are utterly disagreed whether Faith justifie by appropriating only Christs active Righteousness or also his Passive or also his Divine Righteousness and Perfection 11. They say that by Imputing Faith for Righteousness is meant that not our Faith but Christs Righteousness is Imputed in it self and not its merited effects only to be our own because we performed it by him 12. They say that it is the very Law of Innocency and Works that justifieth us as having perfectly fulfilled it in and by Christ 13. they most hold that in Christ we have both perfectly kept the Law from birth till death by imputed obedience and yet satisfied for not keeping it by his sufferings as if perfect obedience imputed could consist i th sin 14. They say that Gods corrections are no punishments because else Christs Suffering was insufficient and God should punish one sin twice 15. And that our pardon and justification is perfect as soon as we believe 16. And that no more is needful to our continued Justification than to its beginning 17. And that yet more is needful to our Salvation than to our final Justification Many such humane Inventions man's brain hath spun out and made a Doctrine of their own and called it Paul's And James having to do with carnal Gospellers that thought to be saved for being of a right Opinion and calling this Faith doth 1. Tell them that this is not that true Christian Faith which hath the promise of Justification and Salvation but that that is a powerful practical belief and trust 2. Therefore their Doing that which Faith consents and engageth them to do must justifie that Faith to be sound which must justifie them as the condition of life 3. And that therefore this Efficiency or Doing of this practical Faith is part of the condition of their Justifications and it justifieth the man himself 1. As it justifieth his Faith and so justifieth him to be a sound Believer and not an Infidel or Hypocrite 2. In that the effectual operative nature and consent to obey is essential to that Faith it self 3. In that as a Faith accepting Christ and consenting to obey him as the Author of Eternal Salvation is the condition of our first entring into a state of Life and Justification so our performance of that consent by sincere obedience and perseverance is the condition of our Justification as continued and consummate at
which say they are apostles and are not and hast found them liars 2. Thy good works and great labour in the Gospel and thy patience in suffering for it are not unknown or disregarded by me And it is thy praise that thou dost not countenance nor tolerate among you the seducing Hereticks and wicked men and that those that have pretended Inspiration as sent of God thou hast tryed and rejected them as proved liars and false Apostles 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted 3. Note Chrisâ— loveth and praiseth that which is good in the Churches while he reproveth them for that which is evil 4. Nevertheless I have somewhat against thee because thou hast left thy first love 4. But for this I reprove thee that you have not that hearty servent Love to me and to one another which you had at the first and that you grow colder when you should grow better Note Even good people may fall into a more cold declining state by negligence 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick out of his place except thou repent 5. Look back on thy first Love and Works and think whether it was not then better with thee and whether thou hadst any cause to decline Return to thy first works or el se I will shortly visit thee with the heavy punishment of taking the Ministry and Gospel from thee Note 1. Declinings from former Love and Duty are displeasing to God and tend to worse 2. It is a grievous punishment to have the Gospel and Ministry taken away either by Wars Devastations Persecutions Silencing and worst by wilful Expulsion 6. But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 6. It is commendable in thee that thou hatest the deeds of the Nicolaitans for I hate them Note It is lawful to distinguish such Hereticks as are not to be tolerated in Church-Communion by the names of their Leaders But this should not be done against tolerable differences as tending to divide those that should all unite in the Christian name 2. God hateth licentious Doctrines and Deeds and so must we 3. Whence these Nicolaitans had their name is not known certainly but doubtful Tradition in History tells us that Nicholas the Deacon Act. 6. had a beautiful Wife and he was blamed as jealous of her and that thereupon he brought her forth and bid who would take her to shew that he was above all fleshly lust and that some people misunderstanding him thence took occasion to plead for the lawfulness of Fornication The Heresie of these hateful Nicolaitans lay 1. In making light of Fornication 2. And in despising the Heathens Government as if Christian Liberty lay in being from under its power 3. And in teaching that to avoid suffering men might deny Christ with the mouth while the heart denyed him not 4. And that they might eat things offered to Idols so they despised the Idol in their hearts Paul Act. 20. had before told these Ephesians that grievous Wolves should enter and devour and that of their own selves men should arise speaking perverse things to draw Disciples after them And it seems thus warned they hated the Heresies And St. John himself lived in Asia and is said to die at Ephâ—sus who no doubt would warn them and was as above Timothy 7. He that hath an ear let him hear what the Spirit saith unto the churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God 7. Let all that hear or read these words of the Spirit to the Churches set their hearts to them with regard as of great and common importance To him that in the day of Tryal and Temptation doth overcome by being true to Christ and keeping his Innocency I will give a part in everlasting Happiness signified by the Tree of Life in Paradise Note 1. Striving without overcoming in Temptation so far as to keep our uprightness and faithfulness will not save men much less lazy wishes 2. Though Faith put us at first in a state of Righteousness and Life to those that survive Perseverance and Victory are conditions of Salvation 3. It seems that the sense of the Tree of Life in Paradise Gen. 3. Is here expounded to be Everlasting Life of Blessedness with God and so in the New Jerusalem after ch 21.22 8. And unto the angel of the church in Smyrna write These things saith the First and the Last which was dead and is alive 8. Note Christ is not barely named but described by Divine Properties to awe the Church with reverence to him and to resolve them to Trust him who can deliver and reward them 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not but are the synagogue of Satan 9. I know with approbation and praise thy labour and sufferings and worldly poverty but thou art rich in grace And I know that blasphemous Sect that tempt and reproach thee who by obtruding Moses's Law on the Churches or at least seem Jews to avoid their malice do trouble the Churches against Purity Unity and Peace and are Satans Synagogue as thus doing his work 10. Fear none of those things which thou shalt suffer behold the devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten days be thou faithful unto death and I will give thee a crown of life 10. Fear not though thou must suffer and I foretel thee what thy sufferings will be But I will fully reward thee Note 1. Certainty of suffering may consist with the Conquest of cowardly fear 2. It is the Devil that imprisoneth and persecuteth Christ's Servants when his wicked Servants do it by his Temptation 3. Prisons and Persecutions are for the Tryal of the Faithful Our care therefore must be that we fall not in the Tryal 4. Ten days is a short time yet seemeth long to the flesh 5. The Crown of Life Everlasting is the sure reward of true Martyrdom and Perseverance in Tryal 11. He that hath an ear let him hear what the spirit saith unto the Churches He that overcometh shall not be hurt of the second death 11. These Warnings of the Spirit to the Chruches are recorded as of great Concernment for all It is they that overcome the Love of this Life and World even unto death if God call them to Martyrdom that shall escape that sorer second Death that after this Life will befall the Ungodly 12. And to the angel of the church in Pergamos write These things saith he which hath the sharp sword with two edges 12. To the Pastors and People of the Church of Pergamos noted by the word Angel
understood it not Yea incomparable Calvin professeth that he understood not the Thousandth Part of it And his Partner Beza would give us little of it next to none And both refused to write a Comment on it 3. I honour them that know more than I and contradict them not I had rather say too little where other men have said enough than say more than I know 4. It is not through meer sloth that I am ignorant Women and Boys think they know herein what I do not who have studied it less than I but I confess that Despair is much of the cause Forty four years ago when I was but young I studied it I doubt too soon and read Brightman Napier Pareus c. and after that Mede Potter and many more besides such Treatises as Downamus de Antichristo Broughton and other such besides the answerers of Bellarmin c. I met with many Divines and Lay-men who had chosen it out for the chief study of their Lives and I found so great diversity of Opinions five of the most confident going four ways and so little proof of what they most confidently asserted that I despaired of being so much wiser then they as to come to satisfaction if I should lay by more necessary studies and make this the business of the rest of my Life which yet I durst not do Afterwards I converst with my fellow Labourer Mr. Nath. Stephens who hath written of it and was much upon it in his discourse but I durst not be drawn to a deep study of it And when since I read Mr. Durham Dr. Moor c. and Grotius and Dr. Hammond and many Annotators I confess despair and more needful business made me do it but superficially And when I had for my own use written the rest of this Paraphrase on the New Testament I proposed to have said nothing of any more of the Revelations than of the three first Chapters professing that I understood it not But after being loth to omit wholly any part of the New Testament and thinking that the renewed study of that which speaketh so much of the New Jerusalem might be suitable to a pained dying man I thought of it more searchingly than I had done heretofore but have not now either the strength of Wit or length of time that are necessary to so hard a work and therefore presume not to oppose others but refer the Readers to them that have more throughly studied and expounded it than I can do But yet I thought that those Generals which I understood might be useful to unlearned Readers though they made them no wiser than I am my self while those that are above me have enough higher to read If any be offended that I name so many mens Opinions I answer them 1. Had I known which of them was right I would have mentioned that only But when I know it not and their difference tells us that they know it not themselves how can I honestly be so partial as to name one and pass by all the rest And how should I know which that one must be When Lira had given us the Exposition of much of it he plainly tells us that these are other mens Expositions but he thinketh them improbable and if ever he come to understand it himself he will tell us the true meaning which if he had not said I should have thought that Lira delirasset though the saying be Si Lira non Lirasset totus mundus delirasset My Friend Mr. Matth. Pool in his Synopsis hath recited greater diversity of Opinions than I have done where the arguments for them may be partly seen which my short notes must not take in The points which are too hard for me are these especially I. Whether the Dragon Beast or false Prophet or Whore be the special Antichrist And whether the case of Antichrist be here much or at all medled with II. Who is the first Beast Chap. 13. III. Who is the second Beast IV. What is the Image of the Beast V. What is his Mark received and what his name and what is the number of it received VI. What is the Whore VII Who are the two Witnesses and where and when killed VIII What is the binding of the Dragon and the thousand years reign and resurrection and where IX What and when and where is the Army against the Holy City and the Wars at Armageddon X. What and when and where is the New Jerusalem I. As to the first I long took it for granted that Antichrist is here spoken of even the same mentioned by John in his Epistle and by Paul 2 Thes 2.2 But to my admiration when I searcht I could find neither the name of Antichrist nor an ascertaining description of him so that I began to think better of the most Learned Judicious Hierom. Zanchy who took Mahomet to be the Antichrist though the Popes Crimes might allow us to take him for one of those other Antichrists of whom John saith there were many And if any find him here characterized as called the Beast the false Prophet or the Whore I will crave his pardon for my choosing to take up with the Scripture Names I am not wiser than the Revealer of these things in naming such as he here speaketh of why are not the Names here given us sufficient I will explain the word Antichrist where I find it and the words Beast false Prophet Whore c. where I find them I dread fiction and addition Of the Description I shall speak after II. Who is the first Beast is of great importance of which I find many opinions Those of the Fathers and the Papists I pass by These now among us stand chiefly in competition 1. Those that say it is the Roman Empire as containing both the Pagan and the Papal State 2. Those that say it is the Papal Civil Power only as upheld by Popish Princes the ten Kings 3. Those that say it is only the Papacy or Antichrist who is the first Beast as in Civil power and the second in Ecclesiastical 4. Those that say it is only the Pagan Empire Others I pass by that say 5. It is the Greeks Eastern Empire 6. Or the Turkish Empire 7. Or a future unknown Antichrist 8. Or the Devil I. Mr. Mede saith the first is the common opinion but not true he is for the second and Mr. Durham and many of late for the third and all of them against the 4th I shall not further mention their reasons against each other but only those that are brought for the Papacy either alone or with its supports and those that are brought against the 4th opinion which is for the Pagan Empire I. They say that the first Beast must needs be the Papacy or its supports 1. Because John saw the rising of it so that it was then to come But Pagan Rome was before 2. Because he succeâ—seth the Dragon in his Seat 3. It is the Pope that owneth the names