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
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
cannons could loose men from Gods commands As if a cannon should forbid men to give to the poor or to preach the Gospel or worship God who is bound to it by Gods Law 14. And when he had called all the people unto him He said to them Hearken to me every one of you and understand 15. There is nothing from without a man that entring into him can defile him but things which come out of him those are they which defile a man 16. If any man hath ears to hear let him hear 14 c. N. He speaketh of defiling by Guilt 17. And when he was entred into the house from the people his disciples asked him concerning the parable 18. And he saith to them Are ye so without understanding also do ye not perceive that whatsoever thing from without entereth into the man it cannot defile him 19. Because it entereth not into his heart but into the belly and goeth out into the draught purging all meats 17. c. Meat maketh not a sinful heart or will as such 20. And he said That which cometh out of the man that defileth a man 21. For from within out of the heart of men proceed evil thoughts adulteries fornications murders 22. Thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness 23. All these evil things come from within and defile the man 23. These make him a sinner and guilty And so do gluttony and drunkenness but not as Meat and Drink but as sinful excess 24. And from thence he arose and went into the borders of Tyre and Sidon and entred into a house and would have no man know it but could not be hid 25. For a certain woman whose young daughter had an unclean Spirit heard of him and came and fell at his feet 26. The woman was a Greek a Syrophenician by nation and she besought him that he would cast forth the devil out of her daughter 27. But Jesus said to her Let the children first be filled for it is not meet to take the childrens bread and to cast it unto the dogs 26. N. Phaenice and Canaan were one place 27. I am sent first to the Israelites Gods peculiar people to whom you Canaanitos go for dogs and must not have their part 28. And she answered and said to him Yes Lord yet the dogs under the table eat of the childrens crumbs 29. And he said to her For this saying go thy way the devil is gone out of thy daughter 30. And when she was come to her house she found the devil gone out and her daughter laid upon the bed 28. c. N. Not for the wittiness of her saying but for the Faith and Importunity They that will take no denyal of Christ shall have no denyal 31. And again departing from the coasts of Tyre and Sidon he came unto the sea of Galilee through the midst of the coasts of Decapolis 32. And they bring unto him one that Was deaf and had an impediment in his speech and they beseech him to put his hand upon him 33. And he took him aside from the multitude and put his fingers into his ears and he spit and touched his tongue 34. And looking up to heaven he sighed and saith to him Ephphata that is Be opened 35. And straightway his ears were opened and the string of his tongue loosed and he spake plain 36. And he charged them that they should tell no man but the more he charged them so much the more a great deal they published iâ— 37. And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak 33. Christs looking up to heaven and sighing implyeth some more than ordinary difficulty in the cure Bodily mercies are magnified by all CHAP. VIII 1. IN those days the multitude being very great and having nothing to eat Jesus called his disciples to him and saith to them 2. I have compassion on the multitude because they have now been with me three days and have nothing to eat 3. And if I send them away fasting to their own houses they will faint by the way for divers of them came from far 2. Christs compassion is our great consolation and ground of trust 4. And his disciples answered him From whence can a man satisfie these men with bread herein the wilderness 5. And he asked them How many loaves have ye and they said seven 6. And he commanded the people to sit down on the ground and he took the seven loaves and gave thanks and brake and gave to his disciples to set before them and they did set them before the people 7. And they had a few small fishes and he blessed and commanded to set them also before them 8. So they did eat and were filled and they took up of the broken meat that was left seven baskets 9. And they that had eaten were about four thousand and he sent them away N. It s like their loaves then were but like our cakes by the custom of breaking them 10. And straightway he entred into a ship with his disciples and came into the parts of Dalmanutha 11. And the Pharisees came forth and began to question with him seeking of him a sign from heaven tempting him 10 11. They would trie whether he were the Son of God by a sign from heaven of their own choosing 12. And he sighed deeply in his spirit and saith Why doth this generation seek after a sign verily I say to you there shall no sign be given this generation 12. He deeply groaned in grief for their obdurateness and said Have not this kind of men had signs enough to convince them Must they further chuse what Miracles they shall have Verily no such desire of these perverse men shall be satisfied the miracle of my resurrection they shall have 13. And he left them and entring into the ship again departed unto the other side 14. Now the Disciples had forgotten to take bread neither had they in the ship with them more than one loaf 15. And he charged them saying Take heed beware of the leven of the Pharisees and of the leven of Herod 15. The dangerous enemies of the Gospel are the Ceremonious Pharisees and the King Herod a jealous Roman Governour Take special heed that the Pharisees seduce you not by their deceits nor the King and his Officers affright you not from the Faith by his cruelty 16. And they reasoned among themselves saying It is because we have no bread 17. And when Jesus knew it he saith to them Why reason ye because ye have no bread perceive ye not yet neither understand have ye your heart yet hardened 18. Having eyes see ye not and having ears hear ye not and do ye not remember 19. When I brake the five loaves among five thousand how many baskets full of fragments took ye up and they said Twelve 20. And when the seven among four thousand how many
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
positive penalty on Christs soul called here The Pains of Death But most think otherwise 25. For David speaketh concerning him I foresaw the Lord always before my face for he is on my right hand that I should not be moved 26. Therefore did my heart rejoyce and my tongues was glad moreover also my flesh shall rest in hope 27. Because thou wilt not leave my Soul in hell neither wilt thou suffer thine holy One to see corruption Note Though David spake this partly of himself the Holy Ghost spake it by him of Christ that God would not leave him in the state of Death nor suffer his body to be corrupted 28. Thou hast made known to me the ways of life thou shalt make me full of joy with thy countenance 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his Sepulchre is with us unto this day 30. Therefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne 31. He seeing this before spake of the resurrection of Christ that his Soul was not left in hell neither his flesh did see corruption 30. Quest How is Christ said to sit on Davids Throne which was of a visible Earthly Kingdom Answ It is that which was principally meant in the promise to David And the eminent and highest Reign containeth the lower under its power 2. The Article of Christs descent into Hell is so largely handled by many that I will not here interpose any more of it than to say that I take it to be best expounded by A. Bishop Vsher in his Answer to the Jesuits challenge And this Text speaking first of David and ultimately of Christ seemeth to mâ—an no other Hell for Christ but what David meant of â—â—â—self which is Hades the State of separated Souls as such 32. This Jesus hath God raised up whereof we all are witnesses 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this which ye now see and hear 32. We being all Witnesses of his Resurrection and Ascension he being in Glory in the fulness of his Power and having promised thus to send down the Holy Ghost hath performed his promise as ye see and hear 1. To prove by this Miracle the truth of his Power to convince Unbelievers 2. And to enable us to Teach the Gospel to the People of divers Languages in the World Note The Apostles were credible Witnesses of fact 2. The Holy Ghost is the infalible evidence that Christians mission and power is of God 34. For David is not ascended into the Heavens but he saith himself The LORD said unto my Lord Sit thou on my right hand 35. Until I make thy foes thy footstool 34. David went not up to Heaven bodily as Jesus did but only his Soul but he Prophesied of Christs Ascension and Glory 36. Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ 36. All of you therefore believe these Divine attestations and know asuredly that this Jesus whom you Crucified is in Glory exalted by God to be the Lord King and Saviour 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the apostles Men and brethren what shall we do 37. These words accompanied with so great Evidence and the work of the Spirit now poured out they could not resist but their hearts convinced were prickt or wounded with grief and fear to find that they had Crucified the Messiah whom they expected And they cryed out is there yet no hope or remedy If there be what shall we do 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost 38. There is yet hope and remedy Repent of this and all your sins and give up your selves by Faith to Christ in the Baptismal Covenant and your sins shall be remitted and this Holy Ghost which you now admire shall also be given unto you 39. For the promise is unto you and to your Children and to all that are afar off even as many as the Lord our God shall call 39. For the Messiah with his Grace of Remission and the Spirit is promised and is offered to you that are Jews and your whole Nation and Children in the first place and shall be yours yet if you accept the offer And not to you only but to as many as God shall call of the Gentiles in the remotest parts of the World For Christ is now to be the Universal King and Saviour of all Nations and Persons that accept him 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation 40. And with many more Exhortations he perswaded them to believe and repent and not to imitate the unbelieving persecuting hardned part of the Jews lest they perish with them 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls 41. Then they that believed and gladly consented to be Christians were baptized And that day about three thousand were converted to Christianity 1. These Jews were before instructed in much of the Law and Prophets and therefore their Baptism was not delayed so long as the following Churches delayed the baptizing of the Gentile Catechumens 2. Yet though all were converted that day it is not certain that all were Baptized that day 3. None were Baptized that did not profess to believe the Essentials of the Baptismal Covenant that Jesus is the Christ sent of God to reconcile us to him and give us remission of sin and his Spirit and everlasting Salvation and profest not willing consent to the Covenant 42. And they continued stedfastly in the apostles doctrine and fellowship and in breaking of bread and in prayers 42. And being thus Convinced Converted and Sacramentally bound and devoted to Christ they continued united in Communion with the Apostles in learning their Doctrine and in brotherly Communication and Love and in Celebration of the Lords Supper and in conjunct Prayer The Apostles conducting the Society in all this 43. And fear came upon every soul and many wonders and signs were done by the Apostles 43. The wonder amazed all men and the Miracles wrought by the Apostles increased mens conviction 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need 44. The greatness of the thing raised them above the World and the Holy Ghost filled them with such Love as made
The number of twelve Apostles was fitted to the Jews Twelve Tribes to whom the Gospel was first to be Preached But when Christ would gather the Gentile Church he increased the number and Paul was commissioned by a voice from Heaven and he and Barnabas by a special mission of Christ by the Holy Ghost 2. The significant ceremony of renting the Cloths is used by these two Apostles 3. All good Men hate Idolatry and would not be Idoliz'd themselves 4. The Devil would honour the â—inisters of Christ overmuch when it is to contradict their Doctrine 16. Who in times past suffered all Nations to walk in their own ways 17. Nevertheless he left not himself without witness in that he did good and gave us Rain from Heaven and fruitful seasons filling our hearts with food and gladness 16. He hath long connived by patient permissions at the manifold Idolatries and Vices of the World not punishing them as they deserved Yet his common mercies to Mens bodies did both signifie that he is the merciful Ruler and Benefactor to mankind and that he useth not sinful Man as the deserveth but in mercy obligeth all to gratitude and repentance 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them 18. Note So forward are Men to forbidden worship who are backward to spiritual and true 19. And there came thither certain Jews from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of city supposing he had been dead 19. Note This is the levity of the vulgar that one day will sacrifice as to Gods to those whom after they would kill as male factors So little trust is to be placed in them And though we know not whether most of the same Persons were the Persecutors its like that many were 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe 20. Note It s like his recovery was a miracle else stoning would have disabled him to travel 21. And when they had Preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch 21. Note Persecution made them not forsake the Plantations which they had newly made 22. Confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdom of God 22. Confirming them against the Temptation of Persecution which must be suffered by those that will be saved 23. And when they had ordained them Eldets in every Church and had prayed with fasting they commended them to the Lord on whom they believed 23. They setled the Christians that were converted in these several Cities in Church order ordaining Elders in every Church to be the Guides and Teachers of the rest and that with Fasting and Prayer because of the great importance of the work Note 1. It is made a controversie whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie by suffrages or by laying on hands But it is of small importance For it is certain that the Apostles forced no Elders on the People but ordained them by the Peoples choice or consent And it is certain that ordination was the Apostles Act. 2. And it s a Controversie what is here meant by Elders whether Diocesane Bishops or meer Presbyters or Lay Elders or Deacons also The Scripture calls all Church-guides and Teachers Elders and here maketh no distinction It s certain that each Church here was but one small Assembly And therefore if they will call the Pastor of one Assembly a Diocesane it s a nominal strife If they say it is because they had Power to govern a Diocess of a multitude of Churches when they were gathered 1. They must prove that power given 2. Then they were no Bishops of those Churches till they were indeed Churches 3. And its probable that about those near Cities that was not in their life time Though it be not certain that by Elders in every City is meant more than one in each City yet by the Phrase it is most probable specially considering what evidence there is of many at Corinth Antioch and Jerusalem 24. And after they had passed throughout Pisidia they came to Pamphylia 25. And when they had Preached the word in Perga they went down unto Attalia 26. And thence sailed to Antioch from whence they had been recommended to the Grace of God for the work which they fulfilled 24. They returned to Antioch in Syria not Antioch in Pisidia to give the Church an account of their success 27. And when they were come and had gathered the Church together they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles 28. And there they abode long time with the Disciples 27. Note 1 It was a Congregation and not a Diocess of a multitude of Congregations that is called the Church which they Congregated 2. They brought them the glad Tidings that the Gentiles had received the Faith Though it was in the Jews Synagogues that they preacht at least for the most part CHAP. XV. ANd certain men which came down from Judea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved 1. Some Christian Jews thought and taught that Circumcision and keeping the Law of Moses is necessary to Salvation both to Jew and Gentile Christians Note 1. The sound Doctrine of Christianity was quickly corrupted be erring Teachers 2. The threatning of damnation and making error seem necessary to salvation was used to affright timerous Christians into false ways 2. When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question 2. Note To be Dissenters and Disputants against errors and tyrannical impositions upon conscience is no fault but a great duty 2. It s but a groundless fiction of some that tell us that this was an appeal to Jerusalem because it was the Metropolis of Syria and Antioch As if Metropolitan Church Power had been then settled When long after when it was devised indeed Antioch was above Jerusalem And it s as vain a fiction that this was an appeal to a general Council as if the Apostles and Elders at Jerusalem had been a general Council when none of the Bishops of the Gentile Churches were there or called thither It is notorius that it was an appeal to the Apostles taking in the Elders as those that had the certainest notice of Christs mind having conversed with him and being entrusted to teach all Nations whatever he commanded them and had the greatest measure of the spirit and also being Jews themselves were such as the Judaizing Christians had no reason to suspect or reject 3. And being
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
known that they may hear it 18. But I say Have they not heard Yes verily for their sound went out into all the earth and their words to the ends of the world 18. But is not the World excusable then in their sin for want of preaching I answer As God tells us Psal 19. That the visible Works of God do Preach him even his Power Wisdom and Goodness to all the World which will leave it without all just excuse See Rom. 1.20 21. So Christ sent his Apostles with a Commission to preach to all Nations and many Nations have already heard his Gospel 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you 19. But have not the Jews had notice of the Gospel when it was first preached to them and rejected by them The very conversion of the Gentiles receiving that Christ whom they rejected which is matter of envy to them shall leave them without excuse as Moses saith Deut. 32.21 I will provoke you to jealousie by c. 20. But Esaias is very bold and saith I was found of them that sought me not I was made manifest to them that asked not after me 21. But to Israel he saith All day long I have stretched forth my hands to a disobedient and gainsaying people 20 21. But Isaiah boldly and plainly foretells Gods calling the Gentiles by free Grace and seeking them that first sought not him and his rejecting the Jews as a People that after his long suffering did continue obstinately to reject his Word and Grace saying I was found of them that sought me not c. and All days long have I streched forth c. ANNOTATIONS 1. THe 12 13 14 and 15 Verses are controverted by Expositors as to the Question Whether they assert or deny the Salvation of any that hear not of Christ because on one side it it is said That ever doth call on the Name of the Lord shall be saved and the 19 th Psalm is cited which tell us how Gods Works do preach him to all the World c. And on the other side How shall they hear without a Preacher c. First We must not confound the doubt of the sense of this Text with the doubt of the Matter which is the Salvation of Men that hear not the Gospel As to the former I have said what I thought needful in the Paraphrase and leave it to the judgment of the Reader As to the Matter I think this much following may satisfie the sober 1. We must first know what Law of God such Men are under and then how far it justifieth them It is certain that the World once guilty of sin and death is not under the Law of Innocency which maketh Innocency the only Condition of Life now it is lost to all And it is certain that they are neither Lawless or shut up as Devils in despair but that they have duties and means of Repentance Recovery Mercy and Salvation imposed on them which they are bound to use for these ends in hope and they have much forfeited Mercy given to them all which proveth that God useth them not according to the Law of Innocency And it is certain that God made to all Mankind in fallen Adam and Noah a Law of Mercy and Grace and that when he proclaimed his name to Moses Exod. 34. The Lord gracious and merciful forgiving c. it was his Nature and his way of Governing of Mankind which he proclaimed And so that all the world is under a Law which offereth Pardon and Life on other terms than sinless Innocency 2. It is certain that the superadded Covenant of Peculiarity to the Jews or the preaching of the Gospel of Christ Incarnate to part of the world only repealed not any of the merciful Law or Terms before given to all the World Christ added more Mercy but took away none much less so much from most of the World He came not to condemn the World but to save 3. It is certain that all Men shall be judged according to the Law that they were under and obliged by and no other 4. It 's certain that the Apostles themselves though in a state of Grace believed not till Christ was risen that he must die a Sacrifice for sin rise from the dead ascend and intercede in Heaven send down the eminent gift of the Holy Ghost call the Gentiles gather a Catholick Church c. Therefore it was not all our Articles of Faith that were necessary before Christs coming but the belief of so much as was then revealed But 2. What others do that hear not of Christ in fact who repenteth believeth and is saved God is only fit to judge it belongeth not to us But we may say that the case of Melchizedeck Job and his Friends and many others prove that Grace and Salvation were not confined to the Jews And that Abraham thought that even Sodom had fifty Righteous Persons when it was worse than other places of the World And he that will well read Psal 19. Prov. 1. Acts 14. and 17. Rom. 1 and 2. may yet receive fuller satisfaction from God II. About Ministers Mission verse 15. It 's doubted whether we may hear any till we know that God sent them And it is the device of the Roman Clergy to puzzle the ignorant by objecting against the Mission and Ordination of Protestant Ministers to draw Men from hearing them as Ministers of Christ claiming to themselves the Peculiarity of Divine Commission and Authority as the only Church that have uninterrupted Succession of Canonical Ordination But as the Interruption of theirs is easily proved so it 's most certain that God hath not made it an antecedent necessary thing to the belief of his Gospel for all Men and Women to be first so well acquianted with History as to know what continuance or interruption there hath been in all Countreys of Canonical Ordination In short 1. A Lay-man is not to be heard that brings the Gospel 2. He that wanteth some Circumstances of Order necessary ordinarily to the right ordering of the Church may yet have all that is essential to the Ministry 3. He that hath just abilities and mutual consent of him and a Christian Flock that need him hath all that is essentially necessary 4. He that is ordained by Concordant Senior Pastors of that Church hath all that is necessary essentially to Ordination 5. He that seemeth to have such Qualifications or Ordination but hath not but is in possession upon deceiving probability is a Pastor to that Church so far that his Ministrations shall be valed to the People though not to justifie himself from the guilt of profane usurpation 6. The People that love their Souls must be more careful what Doctrine a Minister preacheth than what Ordination he hath 7. In divers cases the Magistrates Authority may serve without Ordination and in
David's indeed but all such are written in Scripture to teach us also Patience and imitation of such examples of Charity and so to confirm our hope 5. Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus 5. I know the danger of this selfish uncharitable humour of imposing Mens own Opinions on all others as terms of their Communion with them and therefore as I have used this long and plain exhortation against it I shall also pray for you that the God who is patient with the weak and is their Comforter and yours will grant you so much Grace and Charity as to make you imitators of him and of the Love and Condescension of Christ and to bear with others and do by them as you would be born with and used your selves 6. That ye may with one mind and one mouth glorifie God even the father of our Lord Jesus Christ 6. That you may with Unity and Concord hold your holy Communion for worshipping God without uncharitable Excommunications or Separations vilifying or censuring each other which can never be expected by driving each one to agree in small unnecessary things or without bearing with the mistakes and differences of one another when all are guilty of many mistakes and such differences must still be expected 7. Wherefore receive ye one another as Christ also received us to the glory of God 7. I conclude therefore by beseeching you to receive one another with Love to your Communion and Kindness as you would be Christian imitators of Christ and as you are sensible of his needful Mercy to your selves in receiving us that once were Enemies and still have manifold sins and errours to the glorifying of God's Love and Mercy And pretend not your Knowledge or Authority or Piety against so commanding a Motive and Example ANNOTATIONS on the former Chapter and this THe Subject of the former Chapter is handled on thus far and here that Chapter should have ended He that understandeth the former and present State of the Christian Churches and the Pride and Ignorance to which Man is liable will easily perceive that it was not in vain that the Spirit of God did by the Apostle handle and decide this Case of receiving Dissenters in tollerable Cases into Love and Communion The Jews were so tied up from Legislation in God's Matters by the knowledge of God's Prerogative in their Theocracy that they had less room for the Canons and Engines of Mans making to exercise their Pride and Uncharitableness by than the Romanists have since done And yet the Pharisees plaid their part and by their Traditions made void the Law of God and preferr'd their Ceremonies before the weighty Matters of the Law and would not understand what that meaneth I will have mercy and not sacrifice and thereby did condemn the guiltless And Christ found the Samaritans and Jews at the Debate Whether in this Mountain or at Jerusalem men ought to worship overlooking that Worship which is in Spirit and in Truth And alas what work have Domination unnecessary Canons and Censures made in the Christian Churches these 1300 years And it is an Instance what power Blindness and Prejudice and Worldly Interest have to frustrate the plainest Decisions of God's Word that so full and express a Decision as these two Chapters make with 1 Cor. 12. and Eph. 4. and James 3. hath signified as little with the Dividers and Proud almost as if there had been no such written And yet such Men call for a Judge of Controversies because of the pretended Obscurity of the Scriptures when nothing can be plainer than this which they despise They mean that such as they must be Judges and God shall make the Words if they may make the Sense How great is the number that go on the two sides of Uncharitableness here reproved especially on that which is largeliest insisted on One side saith All God's Truths are precious and none must be sold for Peace and we must not partake of other Mens Sins As if our great Duty of Love Forbearance and Communion were our Sin or a partaking of the Faults of all that we joyn with The other Side pretend 1. That Paul only requireth Forbearance in things Indifferent undetermined by Governours and not after such a Command or Determination 2. Or that he giveth only a Temporary Rule for the present Concord of Jews and Gentiles till the setled Church should take a contrary Course I will not here answer these at large having done it in my Book called The only Way of the Churches Concord But I say That I despair of reducing that Man to the Truth herein who shall continue of either of these Opinions after he hath seriously perused the Text and hath considered 1. That St. Paul here useth I think above twenty Arguments from Morality and common Christian Duty which he would not do for a mutable Case which Bishops may change when they will 2 That Rome was then a famous Church and therefore had Pastors or one at least and that he writeth to the whole Church and therefore to the Pastors And sure he never meant The Clergy shall receive such Dissenters to Communion and neither by Canon or Practice cast them out till they think meet to do otherwise and till have made such Canons Paul doth not so play with Contradictions in so long and grave a Reprehension 3. That St. Paul oft puts himself in as under the same Obligation with the rest And if an Apostle called from Heaven may not do what 's here forbidden what Bishops can preteâ—d a Right to do it by greater Authority or Wisdom But they that have not known the Way of Peace may say something against the fullest and plainest Description of it and the sharpest Reproofs of God himself But he will expound these Chapters to their Consciences if ever he make them Healers of his Church As to those that say It is not Church-Communion that Paul here speaks of I refer them to the plain Text and Dr. Hammond's Annotations which they value The God of Love and Peace hath given Laws for Love and Peace so strict and full and clear that all World may see that it is not he that alloweth the Canons or Censures which have so long torn the Churches 8. Now I say that Jesus Christ was a minister of the Circumcision for the truth of God to confirm the promises made unto the fathers 9. And that the Gentiles might glorifie God for his mercy 8 9. And that you may understand my Argument from the Example of Christ I say that it was his Office to reconcile both Jews and Gentiles to God who will receive them both And therefore they should live as reconciled to each other Christ was a Mininister of God circumcised being a Jew and personally exercised his Ministry among them to perform Gods true Promises to the Fathers And yet his Gospel extendeth to the Gentiles also that
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
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
Christ 1 2 3. Paul an Apostle not of Men nor called by Men but by Christ from Heaven and by his Revelation attested by the Power of God the Father who raised him from the Dead and all the Brethren with me to the Churches of Galatia we wish Grace and Peace from God the Father and our Lord Jesus Christ Note That Paul mentions not the Church of Galatia but the Churches every City that had Christians like our Corporations having then a Church not then put down to settle one onely Church called Diocesane in stead of multitudes 4. Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father 5. To whom be glory for and ever Amen 4 5. Who by dying for our Sins designed to call us out of the World and save us from the Temptations Vices Examples and Practices of wicked worldly Men. To him be Glory for ever and ever Amen 6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel 6. I marvel that you who voluntarily received the Truth from me are so soon turned from the Gospel of the Grace of Christ to another Doctrine contrary to this Grace as if it were the Gospel 7. Which is not another but there be some that trouble you and would pervert the gospel of Christ 7. Which is far from being Christs Gospel contrary to my Preaching as they pretend but it is the Doctrine of Men that would trouble you and would pervert the Gospel of Christ 8. But though we or an angel from heaven preach any other gospel unto you then that which we have preached unto you let him be accursed 9. As we said before so say I now again If any man preach any other gospel unto you then that ye have received let him be accursed 8 9. But I pronounce and repeat it If I yea or an Angel from Heaven if any Man pretend to preach to you any other Gospel than that which we have preached or you received let him be Anathema renounce him as an excommunicate accursed Person Note 1. That there is no other Gospel to be expected besides that communicated to us by the Apostles and recorded in the Scripture The Dream of a more perfect Gospel of the Holy Ghost is wicked 2. That this Gospel hath fuller Evidence than if an Angel spake from Heaven and is to be believed before and against such an Angel 3. That it is the Peoples Duty to reject and forsake any Teacher that would bring another Gospel or pervert this Not as Church-Governours but as Subjects of Christ that must be loyal to him and save themselves 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the servant of Christ 10. Do I now preach the Doctrine of Men on Mans Authority to please Men or the Word of God by his Authority to please him Am I the Messenger and Preacher of Man or of God Which do I serve and seek to please For if I please Men as their Servant I am none of Christs Servant 11. But I certifie you brethren that the gospel which was preached of me is not after man 11. I would have you know that the Gospel which I preach is not Humane from Man nor on Mans Authority nor to gratifie the Will or Wordly Interest of Man 12. For I neither received it of man neither was I taught it but by the revelation of Jesus Christ 12. I learned it not of any Humane Teacher nor took it on Humane Authority but from Christs Revelation 13. For ye have heard of my conversation in time past in the Jews religion how that beyond measure I persecuted the church of God and wasted it 14. And profited in the Jews religion above many my equals in mine own nation being more exceedingly zealous of the traditions of my fathers 13 14. You have heard how I formerly unmeasurably persecuted and wasted the Church through excess of Zeal for the Tradition of my Fathers and Religion of the Jews c. 15. But when it pleased God who separated me from my mothers womb and called me by his grace 16. To reveal his Son in me that I might preach him among the heathen 15 16. But when it pleased God who by his free electing Grace decreed me to know Christ first my self and then preach him to the Heathens which was a kind of separating me to it from the Womb and when he called me hereto by his meer Grace 16 17. Immediately I conferred not with flesh and blood Neither went I up to Jerusalem to them which were apostles before me but I went into Arabia and returned again unto Damascus 16 17. I staid not to consult with any Man but presently preached the Gospel nor went I up to Jerusalem to learn of the Apostles there what to preach but c. 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen days 19. But other of the apostles saw I none save James the Lords brother 18 19. It was three years after before I went to Jerusalem and staid fifteen days with Peter c. Note 1. That though Luke Acts 9.26 put Paul's coming to Jerusalem near his Conversion and mention not expresly his three years absence or being in Arabia yet the brevity of the History proveth not the shortness of the Time And it was not three years after his going from Damascus but after his Conversion And Luke Acts 9.23 saith That it was after much time that he went from Damascus which belonged to Arabia so that it 's like that he spent the three years at or near Damascus and when he was escaped went presently to Jerusalem 2. And though it may seem that three years had been time enough to have satisfied the Church at Jerusalem of Paul's Conversion yet it seems that he spent that time in Arabia and Damascus to avoid the rage of his Countrymen at Jerusalem and so his remoteness occasioned their dissatisfaction 20. Now the things which I write unto you behold before God I lie not 21. Afterwards I came into the regions of Syria and Cylicia 22. And was unknown by face unto the churches of Judea which were in Christ 23. But they had heard only That he which persecuted us in times past now preacheth the faith which once he destroyed 24. And they glorified God in me Note All this Paul writeth to prove that he received not the Gospel from the Apostles or any man but immediately from Christ CHAP. II. 1. THen fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also 2. And I went up by revelation and communicated unto them that gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run
to be that by the Goths c. But I am past doubt that neither wicked Phocas nor Bonif. themselves did mean that the Universality should extend over all the World but only over the Empire for what pretence could Phocas have to give power or titles to his Subjects to rule in all Princes Dominions on Earth They only meant that he should be before the Bishop of Constantinople the Prime Bishop in the Universal Empire and that Leo challenged before Phocas But the claim of Governing all the World came up by degrees long after both and it was about 700 years before the Popes cast off their Subjection to Emperours and Kings On the other side those that appropriate all this to Heathen Rome are not of one mind Some take the Beast to be the Heathen Worship as it stood as Rome and the Roman Empire supporting it to be represented by seven Heads that is particular Emperours or Hills and the ten Horns to be ten confederate Kings and Tributary And that Domitian is specially meant as a self-idolizing Blasphemer and Persecutor for three years and a half and that the Magick Auguries and Oracles are the second Beast and specially Apollonius That the Image is the Idol-worship set up in the rest of the Empire in imitation of Rome And all were compelled to bear some Mark of their God or his Name or some numeral Letters signifying his Name branded on them but that it being not revealed then what these Letters signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be known now save that it was a discriminating note received by some and not by others But others think that Vespasian was the Beast and Antichrist 1. Because some foolish Jews took him as they had done Herod at first to be the Messiah 2. Because he answered to Antiochus Epiph. who before him violated and profaned the Temple and Worship 3. Because Christ seemed to lead them to that interpretation Matth. c. 24. by assimilating the case to that in Daniel 4. Because he was said to work Miracles to cure a blind man c. 5. Because he so destroyed the Sâ—cred Nation and enslaved the remainder which the Christians were far from rejoycing in being still much inclined to the honour of Jerusalem and thinking that a glorious Throne of Christ was there to be erected and grieving for them as Paul did Rom. 10. 11. 6. And these gather the name from the Letters of Teitan as if Titus had been so called by allusion to Titan. And Hesychius saith that Titan was to be written as of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as containing the number of 666. Others rather lay the name and mark on all the Heathen Emperours as Idolaters and Persecutors or Enemies at least to Christians And 1. They may well prove that it was very ordinary with them to usurp some degree of Deity while they lived or to be Deified by the Senate or their Successors when they were dead and to have Altars erected to or for them and Sacrifices offered accordingly Of Augustus himself there is full evidence Virgil Horace Deifie him and mention his devoted Sacrifices and Altars So doth Valerius Maximus invocate Tiberius and Propertius calls him God Claudius is called Divus in an old Monument The Self-deifying of Caius Caligula and Domitian is commonly known It is no wonder that the great worth of the Antonines specially M. Aurel. Philosophus made the Romans Deifie him when he was dead and would have done so for his sake by his Successors of the Antonine Race had not they by the inhumane Villanies of Commedus and Heliogabalus changed their minds Though Antonine accepted not this while he lived Many Emperours presumed to Deifie their Wives when dead And indeed building Temples over their dead Bodies and erecting Altars there was too soon imitated by the zealous Christians over the Graves Bones or Suffering places of the Martyrs Aurel. Victor saith indeed that Dioclesian was the first after Domitian and Caligula that suffered himself publickly to be called LORD and named and adored as God But not the first that was Deified by the Senate or Flatterers especially Poets And that they used to mark or stigmatize their Servants Soldiers and Slaves he that will read may see in Pignorius de Servis out of Ambrose de obit Valentin Plin. jun. Ep. Ausonius Petronius Arbiter Sutton de Calig Aetius Amidenus Medic. And it is not impossible to invent congruous numeral Letters that might be the abbreviations of their names And though John writing in Greek put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet seeing the Emperours and Roman Subjects were Latines who can doubt but that the Letters being at once Nominative and Numeral were Latine and not Greek however Teitan and Oâ—lpius and Lateinos c. be instanced by many For instance T. FLAV. VESPAS C. DIV. is the abbreviation of TITO FLAVIO VESPASIANO CAESARI DIVO The Father and Son had the same name the numeral Letters are D. C. L. V. V. V. I. T. FLAV. DOM. C. DIV. VOT that is TITO FLAVIO DOMITIANO CAESARI DIVO VOTUM the numeral Letters of the abbreviation are D. C. L. V. V. V. I. Galba Otho and Vitellius are not worth the naming D. ULP TRAIANO C. VOTUM that is DIVO ULPIO TRAIANO CAESARI VOTUM D. C. L. V. V. V. I. AEL ADRIANO C. AUG VOTUM that is AELIO ADRIANO CAESARI AUGUSTO VOTUM is D. C. L. V. V. V. I. DIV. AE LU. VER ANTON C. that is DIVO AELIO LUCIO VERO ANTONINO CAESARI D.C.L.V.V.V.I. So DIV. AUREL. ANTON C. VOT is DIVO AURELIO ANTONINO CAESARI VOTUM D.C.L.V.V.V.I. So DIVO VALER C. VOT is DIVO VALERIANO CAESARI VOTUM D.C.L.V.V.V.I. So DIV. AUREL. C. VOT is DIVO AURELIANO CAESARI VOTUM D.C.L.V.V.V.I. So VA. DIOCLES VOTUM that is VALERIO DIOCLESIANO VOTUM D.C.L.V.V.V.I. So DIV. HERCUL VOT that is DIVO HERCULIO VOTUM C.L.V. V.V.I. I do but give Instances how easie is to conceive how such nominal marks might be given and received But that de facto it was just so or why that number is chosen who can tell CHAP. XIV 1. AND I looked and lo a Lamb stood on the mount Sion and with him an hundred forty and four thousand having his Fathers name written in their foreheads 1. Next the Vision shewed me Christ as a Lamb standing on Mount Sion c. These hundred forty and four thousand seem to be only the faithful Christian Jews that stuck to Christianity through suffering the number being the same as ch 7. and the number of twelve which is the square root of this number noting a respect to the twelve Tribes as the number of twelve Apostles did Therefore the place is called Mount Sion their holy place whether it be in Heaven or in the Catholick Church that they are supposed to be Doubtless many Christian Jews thought that the New Jerusalem should be in the place where the Old was at Christ's coming The Name of God and of the Lamb say some Copies
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
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