these are the Sins for which Gods Wrath cometh on the Unbelievers and therefore will do so on all the Disobedient that live in them Therefore be not you Partakers in the Sin if you would not partake also of the Punishment 8. For ye were sometimes darkness but now are ye light in the Lord walk as children of light 8. For you were in darkness formerly your selves but Christ hath brought you into the light of saving Knowledge Live then as in the Light according to the Gospel and Spirit of Christ and do that of which you need not be ashamed 9 10. For the fruit of the Spirit is in all goodness and righteousness and truth proving what is acceptable unto the Lord. 9 10. For Christ ruleth all true Christians by his Spirit of Illumination and Sanctification and the Fruits of that Spirit and Light are Goodness Love and Kindness Righteousness Truth and Faithfulness trying and chusing what is pleasing to the Lord. 11. And have no fellowship with the unfruitful works of darkness but rather reprove them 11. Communicate not with these Heathens and Hereticks Works of Darkness and fleshly Lusts but rather do your best to save Men from them by reproof 12. For it is a shame even to speak of those things which are done of them in secret 12. For their secret Filthiness which cannot bear the Light is such as Modesty is loth to name 13. But all things that are reproved are made manifest by the light for whatsoever doth make manifest is light 13. But all things when the Light discovereth them are manifest and if approvable need not fear it for the Doctrine and Spirit of Christ are a manifesting Light 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light 14. Which is the sense of Isa 60.1 which calleth the People that slept in Darkness to awake that the Lord may shine upon them which Christ now doth to true Believers 15. See then that ye walk circumspectly not as fools but as wise 16. Redeeming the time because the days are evil 15 16. See then that you live not carelesly but with watchfulness and accurate circumspection not as Fools that see not or mind not their danger but as Wise Men that look on every side and are careful to avoid all sorts of Evil And therefore take hold of the present Opportunity and use well the Light of the Gospel while you have it for the World is round about you full of Snares and Dangers which without wise Circumspection cannot be avoided 17. Wherefore be ye not unwise but understanding what the will of the Lord is 17. Wherefore let not Ignorance and Folly prepare you for Deceit but labour to be well acquainted with the Will of God concerning your Duty 18. And be not drunk with wine wherein is excess but be filled with the Spirit 19. Speaking to your selves in psalms and hymns and spiritual songs singing and making melody in your heart to the Lord 18 19. And do not like Heathens and sensual Libertines think that the exhileration of excess of Wine which causeth Sottishness and Lust is either lawful or suitable to Devotion but be you exhilerated by the Spirit of God whose Grace you must excite and exercise by Psalms and Hymns of Praise to God and Spiritual Songs which you must use in holy manner to the Lord with the inward Melody of the Heart Note 1. That Paul here leaveth it to Christian Wisdom whether we shall use David's Psalms for others more fitted to Gospel Times and Worship 2. That hence it is evident that it is lawful to use some Forms of Worship invented and imposed by Man For Hymns and Songs cannot be used without Invention And the Church or many cannot join in them unless some one lead and impose them on the rest It would be mad Work for a Congregation to sing extemporate Songs and every one a several one of his own And if Prayer and Praise in Metre may be invented and imposed the same Reasons will hold as to Prose when Uniformity is needful as in Baptism c. 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ 20. Chearfully thanking God continually on all occasions for all his Mercies which are found in all things that he doth offering this to the Father in the Name of Christ Note That Psalms and Thanksgiving to God through Christ must be the most constant Part of Christian Worship 21. Submitting your selves one to another in the fear of God 21. And let Gods Command move you to be yielding and submissive and not stout and staff towards one another but especially to your Superiours but so as to fear and obey God before Men. 22 23. Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the church and he is the Saviour of the body 22 23. Let Wives shew their Subjection to Christ by submitting to their Husbands as by his Command For the Husband is under Christ the Head or Ruler of the Wife to govern her in Love and protect her as Christ is the Supreme Head and Ruler of the Church and the Saviour of it as his Body 24. Therefore as the church is subject unto Christ so let the wives be to their own husbands in every thing 24. Therefore as the Church is in all things to be subject to Christ so must the Wives be to their Husbands in all things belonging to that Relation under Christ 25. Husbands love your wives even as Christ also loved the church and gave himself for it 26. That he might sanctifie and cleanse it with the washing of water by the word 25 26. Husbands imitate Christ in loving your Wives as Christ did his Church for which in a special sense he gave himself by death that he might sanctifie it to God and cleanse it from Sin by washing away their Guilt and Filth signified and sealed in Baptism and by the Promises and Preaching of his Word 27. That he might present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish 27. That he may prepare it for the great Marriage-day and then present it to himself cleansed and beautified without Sin Guilt or Blemish but perfect in Holiness and glorious 28. So ought men to love their wives as their own bodies he that loveth his wife loveth himself 28. As Eve was taken out of Adam so the Union between Husband and Wâ—fe is so near that Men should love their Wives in a sort as their own Bodies and to love a Wife should be as the loving of our selves 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the church 29. And as Nature causeth all Men to love nourish and cherish their own
But above all things my brethren swear not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation 12. And I must specially exhort you to avoid customary needless swearing by Heaven or Earth or any oath but let Yea and Nay serve you and be true of your word that you be not drawn into a just suspicion of falshood or condemned for prophaning the name of God Note 1. That this is so far from forbidding necessary oaths for ending strife that it is but to confirm them by preserving the due reverence of them 2. The true nature of an oath is by our speech to pawn the reputation of some certain or great thing for the averring of a doubted lesser thing and not only as is commonly held an appeal to God or other Judge As to swear by the Fire by the Temple by my Faith or Truth by the Life of Pharaoh by the Heavens c. is as much as to say If this be not true then the Fire burneth not the Temple is not holy I am a Lyar Pharaoh is no King as sure as Heaven is Heaven c. so the Lord liveth is This is as true as that God liveth 13. Is any among you afflicted let him pray Is any merry let him sing psalms 13. In your affliction have present recourse to God by prayer in Faith and Hope and when you are chearful and merry turn it to God's praise and thanksgiving for his mercies in singing holy Songs to God Note That it is not only David's Psalms that they are tyed to but such as are by men fitted to their proper cases which confuteth them that condemn all humane Forms of composed words in God's Service 14. Is any sick among you let him call for the elders of the church and let them pray over him anointing him with oil in the name of the Lord 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him 14 15. When any of you is sick let him send for the Bishops of Pastors of the Church and let them pray over him anointing him with Oil in the name of the Lord as a sign and means which he hath appointed for miraculous Cures And if it be the Prayer of Faith and he be a person capable and fit for that deliverance it shall recover him from his Sickness and God shall raise him and if his Sickness be a corrective punishment for any sin that he hath committed God will forgive him and take off that penalty if he repent Note 1. That this implieth that each Church had divers Elders And whereas Dr. H. thinks it meaneth one single Bishop who the Ancients say visited all the sick you may see then how great their Diocesses were Should all the sick men in London or in many Counties send for the Bishop he would come but to a few of them at least forty or eighty Miles off But it will be said He may do it by others And why not give Orders and Sacraments by others as Lay-men now use the Keys And if the work be proper to Bishops those others then are made Bishops if not others may do it 2. Anointing being healthful to dry bodies in those hot Countries was used by Christ's appointment for miraculous Cures and never made a Duty or Sacrament to continue when Miracles cease 3. Sicknesses are usually corrective punishments for sin and to forgive the sin as to that penalty is to remit the punishment and heal the sick 4. The promise of pardon and recovery presupposeth the person penitent and fit for that deliverance 16. Confess your faults one to another and pray one for another that ye may be healed the effectual fervent prayer of a righteous man availeth much 16. Therefore Penitently confess your faults to one another especially to the Elders that visit you and pray one for another for this is the likely way of your recovery The effectual fervent instant Prayer of a Righteous Man is of great force or prevalence Note 1. An impenitent man is unfit for Pardon and therefore for deliverance from punishment and he that doth not penitently confess and bewail his sin cannot be judged a true Penitent and therefore cannot be prayed for with that Faith and Hope as we may do for the Penitent 2. This is not to be a customary thing or only to a Priest but it 's a duty both in Sickness and Health wherever the expression of Repentance to others is a duty By which alas we know how rare true Repentance is when even professors of Zeal in Religion are sharp in censuring and blaming others and except a very few humble Souls if they be never so justly blamed or reproved do swell against the reprover with pride and indignation as if he were their Enemy And they that separate from the Churches for want of Discipline are earnest for it for others but cannot bear it on themselves nor so much as endure a confutation of their errors but take him to speak against Godliness who speaketh against their mistakes and faults and two many like the Prophane will turn again and all to rend him 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six months 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit 17 18. Think not that Prayer is a vain or uneffectual thing though we be frail and faulty men Elias was but a man liable both to sufferings and to a troubled mind in them as we are yet on his earnest Prayer it rained not on an Idolatrous Persecuting Country for three years and a half and at his Prayer it rained again and the Land was fruitful 19 20. Brethren if any of you do err from the truth and one convert him Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins 19 20. I beseech you Brethren be neither negligent or dispairing to the cure of men in error nor yet impatient with those that would detect your Errors and convince you and bring you to Repentance as proud impenitent Persons are But know that as all men alas are too prone to error if any man err from the truth through ignorance or a corrupted will and one convert him he that converteth a sinner from his error in mind or life doth not only do that which tendeth to save his life from Gods punishing stroak but also shall save his Soul from everlasting death and procure the Pardon of his manifold sin not only so far that the Church but God himself shall receive him into a reconciled state Note 1. That error and sin are the
every one to be to another as himself and so made all common not by destroying Propriety but Selfishness and causing Charity And God that moved them to it knew that they were quickly to be driven from their Possessions in Judea 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladness and singleness of heart 46. In the Temple was the meeting of the multitude and from house to house they had their lesser Meetings where they did eat together and Sacramentally Communicate and all with great joy and singleness of heart Note Breaking Bread sometime signifieth common eating together and sometimes Sacramental Communicating And it is likest here to signifie both conjunct because there the Church used the Sacrament at the end of a meel and not alone as now 47. Praising God and having favour with all the people And the Lord added to the Church daily such as should be saved 47. Praising God and applauded by all or in Charity to all God dayly added to the Church new Coverts saved from unbelief and sin and to be saved by further Grace and Glory CHAP. III. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth hour 1. Note They conformed to the Jews ordinary way of choosing the Temple for a place of Prayer and choosing the common hour 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautiful to ask alms of them that entred into the Temple 3. Who seeing Peter and John about to go into the Temple asked an alms 4. And Peter fastening his eyes upon him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth Rise up and walk 2. Note 1. They that have not Money may have much better Holiness and Spiritual Riches are found most with Poverty 2. God gave this Cripple better than he asked 7. And he took him by the right hand and lift him up and immediately his feet and Ancle-bones received strength 8. And he leaping stood and walked and entred with them into the Temple walking and leaping and praising God 7. Note This and such Miracles were not at the meer will of the Aposties but when God would work them his spirit by inspiration made it known to them and put them on 9. And all the people saw him walking and praising God 10. And they knew that it was he which sat for alms at the Beautiful gate of the Temple and they were filled with wonder and amazment at that which had happened unto him 9.10 He had so long used to be there begging that they well know him and wondred at the change 11. And as the lame man which was healed held Peter and John all the People ran together unto them in the Porch that is called Solomons greatly wondring 11. The Miracle made the People crowd to gaze at them 12. And when Peter saw it he answered unto the People Ye men of Israel why marvel ye at this or why look ye so earnestly on us as though by our own power or holiness we had made this man to walk 12. After all the Miracles that Christ himself did why make you so strange a matter of this or why gaze you with wonder on us as if you thought we did it by our own Power or Holiness 13. The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him go 14. But ye denied the holy one and the just and desired a murderer to be granted unto you 15. And killed the Prince of life whom God hath raised from the dead whereof we are witnesses 13. This is the work of Jesus glorified whom ye Murdered though he was the Holy One and Just and the Lord of Life now raised to Glory 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundness in the presence of you all 16 Quest Whose Faith was it The lame man shewed no belief in Christ before he was healed Answ 1. It was by the Apostles Faith 2. And for the generating of Faith in others 17. And now brethren I wot that through ignorance ye did it as did also your Rulers 17. Note Ignorance is the Common cause of error and all sin But some mens ignorance is more willful than others and against more light and hath less excuse And so was the Rulers worse than the Peoples 18. But those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled 18. God who decreed Christs sufferings for man foretold it and permitted your sin that did it and his Prophecies and Promises of our Redemption are thus fulfilled 19. Repent ye therefore and he converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you 19 20. Repent therefore of your rejecting Jesus Christ and be Converted to true Christianity and Godliness that your sins may be forgiven and so found to your comfort when the time of Christs glorious return shall rejoyce all true believers and God shall send Jesus visibly to justifie and glorifie them whom we now Preach to you and was designed to be our Saviour 21. Whom the heaven must receive until the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began 21. Who must be in the Heavens in Glory not visible here till the great and blessed change shall come which God hath Promised by all his Prophets and sin and curse shall be taken away and the Creation shall be delivered from the bondage of Corruption into the glorious liberty of the Sons of God and there shall be a new Heaven and a new Earth in which shall dwell Righteousness Even the time of our actual full Redemption and Salvation 22. For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to pass that every Soul which will not hear that Prophet shall be destroyed from among the People 22 23. Note Though Moses immediately spake of the species of the Jewish Government by a Prophetical Theocracy that God would not Rule them by Elective or Hereditary Kings but by Prophets or Men Prophetically
Christians come to hear and know what may be said they may yield and charge their minds 19. Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice and Cyprus and Antioch preaching the word to none but unto the Jews only 19. Note The calling of the Gentiles was not yet well understand by them 20. And some of them were men of Cyprus and Cyrene which when they were come to Antioch spake unto the Grecians preaching the Lord Jesus 20. Note Whether by the Grecians be meant the Jews that speak Greek or Gentile Proselytes is doubtful 21. And the hand of the Lord was with them and a great number believed and turned unto the Lord. 21. God blessed their Ministry to the Conversion of a great number to Christianity 22. Then tidings of these things came unto the ears of the Church which was in Jerusalem and they sent forth Barnabas that he should go as far as Antioch 22. To confirm them and carry on the work 23. Who when he came and had seen the grace of God was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. 24. For he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord. 23. It rejoyced him to see what Gods Grace had done Note Every Goodman will be glad at the Conversion of Souls and the increase of the Church As Diabolists are grieved at it and fight against it 2. Young Converts need Counsel and Exhortation to be confirmed and persevere 3. Confirmation consisteth in a habitual fixed Resolution or full purpose to cleave to the Lord. 25. Then departed Barnabas to Tarsus for to seek Saul 26. And when he had found him he brought him unto Antioch And it came to pass that a whole year they assembled themselves with the Church and taught much people and the Disciples were called Christians first in Antioch 25. Barnabas having sought Saul and drawn him to Antioch for more publick service they two did for a whole year teach much People in the Church-Assembly which it seems was then but one And the Disciples were then first called Christians who before were called by Reprochers but Gallileans and Nazarites and since by Heresie and by hereticating reproaches are called by a multitude of dividing and disgraceful names 27. And in these days came prophets from Jerusalem unto Antioch 28. And there stood up one of them named Agabus and signified by the Spirit that there should be great dearth throughout all the world which came to pass in the days of Claudius Cesar 28. In divers Countrys especially in Judea should be a death 29. Then the Disciples every man according to his ability determined to send relief unto the brethren which dwelt in Judea 30. Which also they did and sent it to the Elders by the hands of Barnabas and Saul 29 30. The Famine being most in Judea the Country being dry and poor and having frequent Famines and many Converts to shew the power of Love having sold their Possessions heretofore for common use the Christians of other Countrys sent them relief by Paul and Barnabas to the Elders of the Church to be justly distributed as there was need Note Whether by Elders here be meant the unordained Seniors of the People Or the Presbyters ordained as such Or as Dr. Hamond thought Diocesane Bishops who yet had never a Presbyter under them and therefore were the single Pastors of single Congregations is sufficiently elswhere considered CHAP. XII Now about that time Herod the King stretched forth his hands to vex certain of the Church 2. And he killed James the brother of John with the sword 3. And because he saw it pleased the Jews he proceeded further to take Peter also Then were the days of unleavened bread 1. Note 1. Kings bear the Image of Gods Dominion and have their power from him and not against him and above all men are bound to serve him to the utmost Therefore such Persecutors as Herod being the greatest Traytors against God no doubt have answerable punishment in Hell 2. James that was one who sought to be Chief was the Chief or first of all the Apostles in Martyrdom and drank of Christs Cup and was Baptized with his Baptism 3. To please wicked men this King murdered Saints and displeased God 4. The Holy days of unleavened bread or Easter are celebrated with the Murder of Chrst first and of James after This the Hypocrites holyness 4. And when he had apprehended him he put him in prison and delivered him to four quaternions of souldiers to keep him intending after Easter to bring him forth to the people 4 He set sixteen Soldiers to keep him that after the Passover he might Sacrifice him to the People 5. Peter therefore was kept in prison but prayer was made without ceasing of the Church unto God for him 5. The Church for so great a Minister in so great danger betook themselves to their great remedy even constant importunate Prayer to God 6. And when Herod would have brought him forth the same night Peter was sleeping between two souldiers bound with two chains and the keepers before the door kept the prison 6. Just when the Tyrant intended hi Execution c. Note Chains and Keepers are nothing to God 7. And behold the Angel of the Lord came upon him and a light shined in the prison and he smote Peter on the side and raised him up saying Arise up quickly And his chains fell off from his hands 7. Note O how Powerful are Gods invisible Agents in Comparison of Mortal worms 2. It was a gentle harmless stroak that the Angel gave him and such are Gods awakning stroaks 8. And the Angel said unto him Gird thy self and bind on thy sandals And so he did And he saith unto him Cast thy garment about thee and follow me 9. And he went out and followed him and wist not that it was true which was done by the Angel but thought he saw a vision 8. Note Implicite obedience by following Gods call even when we know not whither is acceptable and safe 10. When they were past the first and the second ward they came unto the iron gate that leadeth unto the city which opened to them of his own accord and they went out and passed on through one street and forthwith the Angel departed from him 10. Note 1. Nothing can hold those that God will deliver 2. Angels are ministring Spirits for our good 11. And when Peter was come to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jews 11. Note We seldom understand what God is doing for us in the beginning of our deliverances as we do at last 12. And when he had considered the thing he came to the house of
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
do with your bodies what you list God is your absolute Owner not only by the right of Creation and Preservation but by that of Redemption â—y the price of the Blood and Merits of Christ Therefore you rob and wrong him though you cannot hurt him if you alienate his own and glorifie not that God whose you wholly are by the faithful Love and Service of Soul and Body which are his And to be thus his is your Honour Safety and Felicity CHAP. VII 1. NOw concerning the things whereof ye wrote unto me It is good for a man not to touch a woman 1. As to the Question about Marriage of which you wrote I say That if a Man have no kind of intrinsick or extrinsick Reason to make it best for him it is for a Man 's own ease and quietness in the World to live single and safest to avoid Temptations to keep at sufficient distance from Women especially to avoid all tempting and immodest Touches or Familiarity 2. Nevertheless to avoid fornication let every man have his own wife and let every woman have her own husband 2. But the State of Man on Earth is such that Mâ—n cannot always do that which is most for their own quietness and ease Some have so strong Lust that Marriage is necessary to them to avoid Fornication And to those that need it it is Gods Ordinance for the Propagation of Mankind on Earth 3. Let the husband render unto the wife due benevolence and likewise also the wife unto the husband 3. And let Husband and Wife perform to each other all the Duties of Marriage which they promised 4. The wife hath not power of her own body but the husband and likewise also the husband hath not power of his own body but the wife 4. By the Marriage-Covenant you have given each other power of your Bodies for regular Congress 5. Defraud you not one the other except it be with consent for a time that ye may give your selves to fasting and prayer and come together again that Satan tempt you not for your incontinency 5. To deny this to each other is Injury and Fraud except when you are called to Humbling Fasting and Prayer and then you should consent to that sort of Abstinence but after use due Matrimonial Conversation lest your forbearance give Satan advantage to tempt you 6. But I speak this by permission and not of commandment 6. But mistake me not as if I hereby imposed Marriage on all Men as their Duty though allowed when necessary or gave this my Counsel as a Law 7. For I would that all men were even as I my self but every man hath his proper gift of God one after this manner and another after that 7. For I could wish that all Men for their own advantage had the Gift of Continence as well as I have But God who will have the World yet continued hath not given it to all but some have one measure and sort of Gâ—ft and some another 8. I say therefore to the unmarried and widows It is good for them if they abide even as I. 8. It is most for their own ease and liberty and quiet if they can to abide single as I do 9. But if they cannot contain let them marry for it is better to marry than to burn 9. But if they cannot let them use Marriage as Gods appointed Remedy for such which is better than sinful Lust 10. And unto the married I command yet not I but the Lord Let not the wife depart from her husband 10. But though it be no Sin to marry it is a Sin to depart when married Herein I â—ay God Command upon you and offer it not to your Choice as a thing indifferent 11. But and if she depart let her remain unmarried or be reconciled to her husband and let not the husband put away his wife 11. But to marry upon departure is a double Sin If any intollerable Abuse or Passion provoke her to depart let her remain unmarried and be reconciled to her Husband And so let not the Husband put away his Wife 12. But to the rest speak I not the Lord If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away 13. And the woman which hath an husband that believeth not and if he please to dwell with her let her not leave him 12 13. But as to the Case of Separation from an Infidel which some may think necessary by the Israelites Case in Ezra c. I bring you not this as a flat Command of Christ but as my best Advice Though you may let an Infidel go and may live without him that will not stay with you but is the Deserter in enmity to your Religion yet I think it best for you to do your best first to make such willing to continue and though it be to your great trouble to live with such yet if they be willing to stay be not you the Deserters no not for a time nor omit due means to make them willing though some such will be tyrannical and malicious Adversaries 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children unclean but now are they holy 14. For though the Case in Ezra may make you doubt how it was with the Israelites yet to Christians under the Law of Grace your abode with an Infidel doth not make your Conjugal Stare or Converse or Family to be unholy The State and Interest of a Believer maketh your Relation and Cohabitation holy as separated to God for holy use which the Believer can improve as all things else are sanctified to him for the Service of God Else your Children would be like those of the Infidels unclean as not in the Covenant and Church of God but now they are holy and numbred with his Peculiar People For the Christian devoteth to God himself and all that is in his power and dispose which is accepted according to the Capacity and Use of that which is devoted and this he doth by Gods Command and therefore with his Acceptance as the Seed of the Faithful always were 15. But if the unbelieving depart let him depart A brother or a sister is not under bondage in such cases but God hath called us to peace 15. But to resolve your Doubt I say If the Unbeliever depart and will not be persuaded to stay you are not bound to follow them whither ever they go Marriage was made for mutual help and you are not bound in such Cases to be enslaved by a Sinners Implacability and Desertion But yet omit nothing that tendeth to a peaceable Cohabitation for God hath called us all to Peace 16. For what knowest thou O wife whether thou shalt save thy husband oâ— how knowest thou O man whether thou shalt save thy wife 16. And as the Relation and Marriage-Converse is sanctified to the
the man created for the woman but the woman for the man 9. And so God made the Woman after to be a meet Help for the Man and not the Woman first and then the Man as a Helper to her Though they must now be mutual Helpers 10. For this cause ought the woman to have power on her head because of the angels 10. Therefore the Woman ought to be vailed to signifie her subjection to the Power of Man yea and especially her Reverence to the Ministers of God and perhaps of the Angels that are Spectators of the Church assembles Doctrinally both are true though which is here meant cannot be proved 11. Nevertheless neither is the man without the woman neither the woman without the man in the Lord. 11. Yet Men have no Being but by Women nor without Men do Women exist or propagate and this is by the Ordination of the Lord. 12. For as the woman is of the man even so is the man also by the woman but all things of God 12. For as at the first Creation the Woman was taken out of the Man so in Generation the Man is of the Woman and all things are of God 13. Judge in your selves is it comely that a woman pray unto God uncovered 13. The signification of being uncovered being by Custom a Note Superiority judge in your selves whether such be decent for a Woman at the Churches Prayers 14. Doth not even nature it self teach you that if a man have long hair it is a shame unto him 14. And when common Custom hath made the wearing of Hair at length the Note of the Female Sex doth not Nature it self tell you that it is a shame for a Man to be so like a Woman when God forbiddeth us so much as to be cloathed as Women to confound the Sexes which must needs be visibly distinguished 15. But if a woman have long hair it is a glory to her for her hair is given her for a covering 15. But Use tâ—lls us that for Women to let their Hair grow out at length is a signification of Modesty as a kind of Covering and so is decent to them 16. But if any man seem to be contentious we have no such custom neither the churches of God 16. But if any will contentiously dispute against what I say though I would make no greater a matter of such things than the nature of them requireth let this Answer suffice to resolve sober Minds The Custom of all the Churches is against Womens being uncovered as an unseemly thing and you should not easily be different from all the Churches in a Matter which depends on the Signification of an Action which Use and common Opinion must interpret We that must be as concordant as we can must not affect dissimilitude 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse 17. But about your Church-Assemblies I have a greater matter of which I must blame you that you come together for holy Communion not as you ought but in sinful sort 18. For first of all when ye come together in the church I hear that there be divisions among you and I partly believe it 18. For first when your coming together in one Church to profess Union and Communion as Members of one Body in holy Love yet I hear credibly that you even there shew your Divisions and are of dissenting Minds and Parties and Practices 19. For there must be also heresies among you that they which are approved may be made manifest among you 19. For God will permit Heresies or Sects and Divisions to arise among you to try you that it may be seen who are sound well setled approved Christians when the Chaff flieth away 20. When ye come together therefore into one place this is not to eat the Lords supper 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken 20 21. When you meet in one place as a Church to profess Unity in Christ it is not like the Supper of the Lord which is a holy Feast of Sacramental Unity where all had the same Food and the same Sacramental Body and Blood of Christ For you first bring to the Church every one his own Supper for himself instead of a Common Feast of Love and the Rich eat and drink to the full and the Poor are hungry 22. What have ye not houses to eat and to drink in or despise ye the church of God and shame them that have not What shall I say to you shall I praise you in this I praise you not 22. If you must dâ—ffer according to your Riches do it in your own Houses and pretend not a holy Love-Feast in such Disparities and abuse not Church-Assemblies and Feasts by your Fulness and uncharitable Propriety and shame not the Poor that should be Feasted with you This is a Practice worthy to be blamed in you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this do in remembrance of me 23 24. For I have not taught you of my own invention the Doctrine of the Sacrament but I received it from Christ partly by them that were present and partly by his inspiration to wit that the same night in which he was c. Note 1. It was Bread that he took it was Bread which he brake after Thanksgiving or Benediction it was Bread which he gave them 2. Yet it was his Body which he gave them Sacramentally and Relatively As the same thing which is materialâ—y Gold and Silver may formally be the Kings Coyn and Current Money or a badge of Honour or the Kings Image c. 3. That Christ gave it them together plurally and bid them take it as personal applyers each to himself 4. That it is his Will and Institution that this use should be continued to the Church in commemoration of his sacrificed Body and Blood 25. After the same manner also he took the cup when he had supped saying This cup is the new testament in my blood this do ye as oft as ye drink it in remembrance of me 25. So also he took the Cup after Supper saying The Wine in this Cup is by Sacramental signification my Blood as it purchaseth as a Sacrifice and sealeth the New Covenant or Statute Use it thus frequently in your holy Communion in remembrance of my Bloodshed 26. For as often as ye eat this bread and drink this cup ye do shew the Lords death till he come 26. For by the frequent use of this Bread and Cup ye are to represent and declare the Sacrificing of Christ for our Sins till he come in Glory 27. Wherefore whosoever shall eat
prayers night and day 5. By a Widdow indeed I mean one that is desolate having neither Maintenance nor Ability to get it nor Kindred to relieve her but liveth Faith and truth in God who as she is to live upon the Church so she is bound to serve the Church by constant Prayers both alone and with these Women whom she visiteth and instructeth 6. But she that liveth in pleasure is dead while she liveth 6. But she that liveth delicately and sportingly and wantonly with gaudy Ornaments is a living Carkass 7. And these things give in charge that they may be blameless 7. Acquaint them with these Canons that the Church and they may be kept from misdoing 8. But if any provide not for his own and specally those of his own house he hath denied the faith and is worse then an infidel 8. But if any of the Church that is able maintain not his own neer Kindred especially those that have right to be kept in his own Family as Parents have he liveth so contrary to the Christian Faith that he forfeits the Reputation of True Christians and doth that which the Infidels themselves will condemn and in that is worse than they 9. Let not a widow be taken into the number under threescore years old having been the wife of one man 9. Because such Widows 1. Must be maintaned as those that cannot labour 2. And do resove against Marrying again being past the need of it 3. And must be stay'd Monitors to the Younger Women therefore take in none into the Churches charge that is under threescore years old and none that hath separated from her Husband and Married another 10. Well reported of for good works if she have brought up children if she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted if she have diligently followed every good work 10. It is her Christian Behaviour before her Poverty that must be rewarded with the Churches Maintenance Therefore she must be one 1. That is known to have done good to others while she was able 2. Who hath piously educated her own Children 3. Lodged Strangers c Note That in that hot and poor Countrey those here called Saints usually travailed on Foot and were Bare leg'd wearing only Sandals or Shoes and had not-Inns for Entertainment with that convenience as we have here nor Money for such charges therefore it was one of the great works of Godly Charity for Christians to take Travellers and Strangers into their Houses and Wash their Feet from the Dust contracted daily in their Travail And to relieve all in want and affliction to their Power 11. But the younger widdows resuse for when they have begun to wax wanton against Christ they will marry 12. Having damnation because they have cast off their first faith 11 12. But receive not a Young Widow into the number of those that serve the Church and are maintained by it For as they are not by Age past labouring for themselves or fit to resolve on a single life for the Churches Service so when they grow Lustful and Wanton and weary of the Yoak of Chastity and Church Service they will Marry And so prove Criminal Sinners against Christ by violating that sort of Devotedness to his Service 13. And withal they learn to be idle wandring about from house to house and not onely idle but tatlers also and busie-bodies speaking things which they ought not 13. And being idle they learn to go about to Houses and there not onely idly pass their time but to spend it in tatling or in idle and unfit Chat aad busying themselves with other Mens Matters and talking of that which they ought not to talk of Note Qu. But are not Women prone to this tho they be not Devoted to Chastity and Church-Service Ans Yes 1. And therefore Paul speaketh this as the Vice that most Women are strongly by nature addicted to And that all may see the danger of it and fear it And indeed how rare are those Women even that profess to be most Religious that use not to venture on this Chat and Backbiting and Busie judging those that are absent and meddling with things which they should not meddle with 2. But yet those that are taken up with Family Business of their own are not so vacant and liable to these Crimes as the idle are And therefore what Paul saith of these Young Church-Widows all Rich Women should read with Application For Riches tempt them to be idle and idleness tempts them to the same sins to spend their time in going from House to House on pretense of Civil Visits and there to talk venterousâ—y without a call of all things and Persons that come into their Minds 14. I will therefore that the younger women marry bear children guide the house give none occasion to the adversary to speak reproachfully 15. For some are already turned aside after Satan 14 15. My Advise therefore is That Young Women marry that have not some special reason against it and by bearing Children and educating them Religiously and guiding their Houses piously and diligently they may so do the Church the greatest service and give no occasion to malicious Adversaries to speak evil of the Church as if it were a Society of idle twatlerâ— and lustful wantons For some have already forsaken Christianity its like tempted partly by some such Scandals or at least are ready to believe and report them 16. If any man or woman that believeth have widdows let them relieve them and let not the church be charged that it may relieve them that are widdows indeed 16. Let all Christians keep the Widdows that Nature bindeth them to keep if able and not cast them on the Church and rob Widdows indeed by disabling the Church to maintain them 17. Let the elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine 17. It being the Office of Church-elders to be the Churches Guides or Rulers by the Canon of Gods Laws Let those that do this well be counted worthy of double honour above the common rank of the Faithful and to be accordingly maintained and obeyed but especially those of them who are Laborious Preachers Expounding and applying the Word and Doctrine of Christ Note 1. That Elders or Bishops were the fixed Guides of single Churches no bigger than our Parishes for number of Souls 2. That they had very much work to do besides Publick Preaching As to judge who was to be taken in by Baptism or to be openly rebuked or cast out or reconciled to teach from House to House on just occasion to visit the Sick take care of the Poor resolve Doubts oversee Manners c. 3. That usually one Church had many of these and all found work enough some maintained themselves and some the Church Offerings maintained 4. As all these could not publickly Preach at once so all were not fitted for
they be not unfruitful 14. And let all that keep in our Communion as sound Christians see that they live not idly or unprofitably or on other mens cost and labour but that they live in some Trade and diligent labour by which they may be themselves maintained and be fruitful in pious and charitable Communications 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen 15. Note Mutual kind salutations and benedictions are meet expressions of Christian Love The Epistle of Paul to PHILEMON 1. PAul a prisoner of Jesus Christ and Timothy our brother unto Philemon our dearly beloved and fellow labourer 2. And to our beloved Apphia and Archippus our fellow-souldier and to the church in thy house 3. Grace to you and peace from God our Father and the Lord Jesus Christ 1. Note That to be a Labourer and Souldier and a Prisoner for Christ are the Titles that Paul glorieth in and not in worldly dignities 4. I thank my God making mention of thee always in my prayers 5. Hearing of thy love and faith which thou hast toward the Lord Jesus and toward all saints 4 5. Note That 1. Paul made particular mention of Persons and Churches yea many of both in his prayers 2. True Faith in Christ will produce Love to him and to all Saints and not only to those of a Party with us 6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus 6. That thy Faith may be manifest to be effectual by the evident production of all sorts of good fruits which Jesus Christ hath taught thee and wrought in and by thee 7. For we have great joy and consolation in thy love because the bowels of the saints are refreshed by thee brother 7. Note That when Faith bringeth forth the fruits of liberal Charity to the relief of others it makâ—s it and the agent much more amiable than when it doth not though it should be sincere and want only ability as a good Tree laden with choice fruit is more lovely than in the Winter Much more than when Hypocrisie maketh Faith fruâ—tless 8. Wherefore though I might be much bold in Christ to enjoyn thee that which is convenient 9. Yet for loves sake I rather beseech thee being such a one as Paul the aged and now also a prisoner of Jesus Christ 8 9. Church-Rulers must not plead and use meer commanding Authority when Love and Intreaty is more fit for the end as usually it is with Brethren and worketh more kindly and effectually 10 11. I beseech thee for my son Onesimus whom I have begotten in my bonds Which in time past was to thee unprofitable but now profitable to thee and to me 10 11. Note 1. That true Conversion maketh good Servants as well as good Christians 2. That the faults of converted Servants should be pardoned by us as ours be of God 3. That God's word by a Prisoner may save Souls 4. That a converted Servant should be valued by the greatest Apostle 12. Whom I have sent again thou therefore receive him that is mine own bowels 12. Note How dear are the Souls of the meanest to a faithful Minister and how lovely when converted 13. Whom I would have retained with me that in thy stead he might have ministred unto me in the bonds of the gospel 13. Even thou thy self owest me service while I suffer bonds for the Gospels sake and I would have kept him to do it for me in thy stead 14. But without thy mind would I do nothing that thy benefit should not be as it were of necessity but willingly 14. But I would not without thy consent so dispose of one who is rightfully thy Servant though a fugitive that thy kindness to me may not be necessitated by my will but be free as thy own will 15. For perhaps he therefore departed for a season that thou shouldest receive him for ever 16. Not now as a servant but above a servant a brother beloved specially to me but how much more unto thee both in the flesh and in the Lord 15 16. His temporary departure may end in a durable reception and entertainment and that not only as a Servant but a Brother beloved specially by me who converted him much more by thee to whom now he is doubly related both as a Servant and as a Fellow-member of Christ 17 18. If thou count me therefore a partner receive him as my self If he hath wronged thee or oweth thee ought put that on mine account 17 18. If thou judge me to have right in thy affairs by the bonds of Christian friendship receive him if thou wouldst receive me Set thy losses by him and wrongs on my account and I will give thee satisfaction 19. I Paul have written it with mine own hand I will repay it albeit I do not say to thee how thou owest unto me even thine own self besides 19. Rather than money-matters shall continue a breach I here give thee a Bill under my hand that I will repay all that he oweth thee tho I might tell thee that thou owest me even thy self 20. Yea brother let me have joy of thee in the Lord refresh my bowels in the Lord. 20. I pray thee Brother comfort me with this expression of thy Christian Love and Forgiveness 21. Having confidence in thy obedience I wrote unto thee knowing that thou wilt also do more than I say 21. I write this as encouraged by a strong persuasion that thou wilt not only obey my desire but do more for him than I think meet particularly to urge thee to 22. But withal prepare me also a lodging for I trust that through your prayers I shall be given unto you 22. Note That our deliverances must be expected by the means of the prayers of the faithful 23 24 25. There salute thee Epaphras my fellow-prisoner in Christ Jesus Marcus Aristarchus Demas Lucas my fellow-labourers The grace of our Lord Jesus Christ be with your spirit Amen 23 24 25. Note Paul was not without fellow-prisoners or fellow-labourers in his bonds The Epistle to the HEBREWS Whether by Paul Luke or whom is uncertain CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets 2. Hath in these last days spoken unto us by his Son 1. God who hath not left us only to the light of Nature to know him by his works of Creation but in mercy hath more fully informed us by supernatural Revelation was pleased to do this variously as to Times and Manner and Degree and of old spake to our Ancestors by several Prophets who were the Messengers of his Word But in these last days he hath spoken to us by his Son greater than all Prophets 2. Whom he hath appointed to be heir of all things by whom also he made the worlds 2. Whom he
and not the Holy Ghost's seven Graces that is here meant is after manifested 2. Why they are called Seven some say is because seven goeth for a number of perfection whence the Seven Planets the seven days of the week c. But this is but mens conceit and no part of God's Word Nor can we prove hence that God hath set seven Angels above all the rest But all that we can know of it is that John being commanded to write to seven Churches numbereth the Guardian Angels accordingly from their Charges 3. This is no Prayer to these Angels but a notice that God's Mercies are communicated to those Churches by their Ministry and this message sent by them from Christ The naming of the seven Spirits before Christ is no preferring them as above him But Christ is after named becausse much more is to be said there of him together 5. Why seven Churches only are named men variously conjecture some say because they are spoken of prophetically as in their names seven states of the Universal Church or its notable parts to the end are signified But this being impossible to be proved is rather to pretend another Revelation than to expound this Others say that it being only the Pro-Consular Asia that John wrote to these seven being the Metropolitan City-Churches did comprehend all the rest as parts under them But 1. Tâ—is also is but a Humane Imagination without any proof 2. If they mean that these were then made Ecclesiastical Metropolis's it 's a fiction without and against Historical evidence which tells us of a far later date of Metropolitical Churches 3. If they mean that they were Metropolis's only in a Civil sense and that the Apostles in planting Churches there purposed or ordained that afterwards Church-Power should follow the Order of the Seats of Civil Power I answer 1. That this is a crude unproved Assertion and therefore of no authority or credit 2. And it 's known that it was four hundred years after that this was decreed by a Council as a new thing 3. And this was so far from being Apostolical that it confounded the Church setting in superiority the worst men that could but get into a Metropolis and putting all Bishops and Churches at present under the Power of the People and Prâ—sbyters oâ— one City which was a Metropolis and chose their own Bishop Yea Dr. Hammond thought that then no Bâ—sâ—op had any Presbyters under him and so there wâ—re nâ—ne but his People to chuse him for the Neighâ—â—ur â—ishops did not though they ordained him Yea it turneth Churches upside down at the will of every Emperour Heathen Infidel or Christian who can enfranchise or disfranchise Cities at his pleasure 4. And there is no proof that these seven were all and only the Civil Metropolitical Cities of Asia 3. Both these then being mens unproved Imaginations yea and unlikely it remaineth that these seven Churches were most eminent in Asia both for greatness and those tryals vertues and faults which Christ was pleased to note as the occasion of this message And if he see cause to send a message to seven it belongs not to us to ask him why he sendeth to no more 5. And from Jesus Christ who is the faithful witness and the first begotten of the dead and the prince of the Kings of the earth 5. Note 1. By faithful witness is meant the faithful and certain Messenger and revealer of Gods will to man 2. By first begotten is meant both the Greatest and most Excellent and the first in order and causality who Rising from the dead is the cause that we shall Rise 3. He is Prince of the Kings of the Earth not only as Greater than all Kings but as over them all in power by whom they reign and who dâ—th dispose of all Eph. 2.23 Matth. 28.19 Joh. 17.2 Joh. 13 3. Joh. 5.22 Eph. 1.21 Col. 1.15 16 17. Phil. 2.9 10 11. 5. Unto him that loved us and washed us from our sins in his own blood 6. And hath made us Kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen 5.6 To this Glorious Lord and Saviour who shewed his wonderful Love to us by his giving up himself a sacrifice for our sins that the Merit of his Blood might cleanse us from guilt and sin and justify us from it before God and who hath chosen and sanctified us and made us by his Grace a peculiar holy People to God dignified in our Relation to Christ as Kings in honour and brought us near to God like consâ—crated Priests to offer him our daily service acceptable through Christ To him I say shall be Glory and Dominion for ever in the acknowledgement whereof let all his Saints rejoice 7. Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wail because of him even so Amen 7. I have oft before enquired whether this Coming of Christ be 1. his Coming by the Roman Armies to destroy Jerusalem 2. Or his setting up Christianity in the World and destroying Heathenism 3. Or his Coming at last in Glory The matter is true as to all the three But the text seemeth most strained by the first exposition and least by the last Every way he is dreadful to his enemies But every eye seeth him not the first way nor did the destroyed Jews acknowledge it to be by him 8. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty 8. I am everlasting before all Worlds and without end and he who hath Power over all Note These words seem to be the words of Christ and not of God the Father And with the sixth verse which ascribeth to him everlasting Glory and dominion do seem plainly to speak the Godhead of Christ 9. I John who also am your brother and companion in tribulation and in the Kingdom and patience of Jesus Christ was in the isle that is called Patmos for the word of God and for the testimony of Jesus Christ 9. I John who was your brother and companion undergo the like sufferings as you do in the same belief and subjection to Christ in his Kingdom and in Patient enduring for his sake was in the Isle of Patmos whiâ—her I was banished for my Testimony and preaching the faith of Christ 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet 10. I was there in a transporting rapture by the Spirit of God on the first day of the week called by the Church The Lords day observed in commemoration of his Resurrection And I heard a voice call to me as lowd as a trumpet Note 1. The vain cavâ—l of those that deny the Lords day here to mean the Christians day of holy worship even the first of the week I have fully confuted in
which the superior World hath no real similitude but by fiction 6. And before the throne there was a sea of glass like unto crystal and in the midst of the throne and round about the throne were four beasts full of eyes before and behind 6. Note Before the Tabernacle and the Temple there was a great broad Vessel of Water called a Sea for the Priests to wash in Exod. 20.18 1 Kings 7.23 signifying the Purity required in the Worshippers of God being as Crystal tells us that no spots or Hypocrisie is unseen to God Though some make this to signifie the multitude of Worshippers The four Beasts some say resemble the four Staâ—dards and Camps of Israel in the Wilderness or as others the four Evangelists But it is like to mean the Executioners by Providence and Miracles of Christ's Will and Power full of Eyes as knowing all the Affairs of the Sons of Men about which they are employed called Living creatures for their executive power 7. And the first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle 7. Note As these four agree with the Apparition in Ezekiel 1.10 in the main notwithstanding some small difference so it is observable which D. Hammond noteth from Aben Ezra that these were the Escutcheons on the four Ensigns or Standards of the Camp of Israel a Lion for the Camp of Judah a Man for the Camp of Reuben an Oxe for the Camp of Ephraim and an Eagle for the Camp of Dan And an Oxe and Calf are oft used for the same And these four are noted to be the chief in their several kinds the Lion among wild Beasts the Oxe among the tame and serviceable a Man among all Animals and an Eagle among Birds To conjecture what God would signifie by them to Israel must needs be uncertain I know nothing liker than an intimation of Duty and Prophecy that Israel should be victorious over their Enemies and valiant as a Lion wise and in Dominion as Man and should have a fertile and plenteous Land signified by the Oxe and be Seraphick and Divine in the holy Worship of God signified by the Eagle that mounteth Heaven-ward in her strength And it 's like such blessings are hereby signified to be conferred on the Church some fix the signification on Angels some on Ministers And less probable are their 's that think Peteâ— John Paul and Barnabas are meant or they that apply it to the four Evangelists or four Patriarchs 8. And the four beasts had each of them six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God Almighty which was and is and is to come 8. Note The Beasts resembling the Standard-bearer in the Camp are likest to signifie both the Angels in Heaven who glorifie God's Attributes and serve him in the performance of his Promises to the Church and also the Apostles and Prophets and Evangelists and Pastors who do their part herein on Earth See Isa 6.2 of their wings 2. Holy holy holy may relate to the Trinity but certainly signifieth that the Holiness of God is that for which he is loved and praised by Angels and Saints His Holiness is his Perfection and Transcendency above all creatures being the end of all to whom they are to be devoted and consequently his perfect contrariety to all evil 3. The celebrating of the Praises of the most Holy God is the uncessant work of heavenly Spirits and most of the work of Ministers and Church-Assemblies on Earth 9. And when those beasts give glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty elders fall down before him that sat on the throne and worship him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created 9 10 11. Note With the chief Angels concur all the heavenly Hâ—st in magnifying the Holy Eternal God as shining forth in the glory of all his works by him and for him by his efficient Will and for his complacential Will fulfilled they being all created preserved and ordered And this heavenly work is to be imitated by the Churches on Earth whose Pastors leading the People must concur in the Praises of the most Holy Everliving God And those Churches that are dry and scant in these Praises of God how well soever the Word be there preached are defective and unlike their Pattern These passages are best expounded in the three first Petitions of the Lord's Prayer Let thy Name be hallowed Thy Kingdom come and Thy Will be done on Earth as it is in Heaven Neither Heaven nor Earth must be left out in the Exposition CHAP. V. 1. ANd I saw in the right hand of him that sat on the throne a book written within and on the backside sealed with seven seals 1. I saw a Roll called a Book in his hand who sate on the Throne written on both sides but the Roll was sealed up with seven Seals Note The Roll contained God's Decrees as they were to be fulfilled according to this Prophecy And it 's like they were seven Rolls together making one Book 2. And I saw a strong angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof 2. Note Every Angel or Man is not worthy or meet to be the Expositor and Messenger of God's Mysteries to Man 3. And no man in heaven nor in earth neither under the earth was able to open the book neither to look thereon 3. It was a work and trust too high for any meer creature in all the World None of them was worthy 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon 4. I lamented that the creatures should be found so unworthy and God's Mysteries be kept unknown 5. And one of the elders saith unto me Weep not behold the lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof 5. One of the Elders that were at the Throne comforted me and told me that Christ who is called the Lion of the Tribe of Judah and the Son of David and Root of Jesse was found worthy by the Dignity of his Person and his Merits by Man's Redemption to open to the Church all the Mysteries of God which it was meet for Man to know and to loose the Seals 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven
Spirits of God sent forth into all the earth 6. Upon this glad tidings I lookt and saw Christ in the likeness of a Lamb wounded and bloody as he was sacrificed which signified that it was by the Merit of Redemption that he had his power over all And he seemed to have seven Horns and Eyes for the exercise of Government by Judgment and Victory over his Enemies and Illumination of his Church and the full notice of all that concerneth his Government which is done by the Spiritual Powers or Angels and Ministers whom he sendeth forth from God into all the Earth Or as others by the manifold Gifts of the Holy Ghost which is his Agent or Advocate on Earth 7. And he came and took the book out of the right hand of him that sate upon the throne 7. He that alone was worthy received Power from God both to open the Mysteries and execute them 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 8. Note Who were the four Living Wights here ill translated Beasts when one was a Man was before enquired but its hard to know only they seem to signifie some Greater than the Elders Some Papists think they were the four first Patriarcks and the Elders the Councils It s more probable than so that they were all the sorts of Ministers that were entrusted with the first gathering of Churches and sealing the Gospel by Miracles as distinct from the fixed Church-Bishops called Elders That is that they were Apostles Prophets Evangelists and Miracle-workers as such But all is doubtfull 2. That both the Living Wights and the Elders were men on earth is plain by their work here described They are Priests that in the sacred Assembly do by office Speak for and Lead the Church in offering up the Common Praises to God and also the Prayers of the Congregation That there be any Angels that resemble this office in Heaven we cannot conclude from so obscure a Text. Hence we see 1. That Church Guides are the Worshippers of Jesus 2. Though we cannot hence prove that Gods praises must be used with harps and Musicall Instruments they that use such have a fairer pretence hence to prove them lawful as doing Gods will on earth as John saw it resembled in Heaven than any can shew to prove it unlawful 3. Ministers in offering up the Churches praise and prayers are submediators under Christ 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10. And hast made us unto our God Kings and Priests and we shall reign on the earth 9.10 Note 1. Christ is to be praised in the Church with a new song or Praises suited to his works of Redemption and his Glory and not only with the Jewish Psalms and Worship though those Psalms also may be used 2. Though the Collective phrase of gathering out of every nation c. makes some think that it is an assembly of Glorified Saints in the heavenly Jerusalem called the General Assembly of the first born and the Spirits of the perfected just that is here primarily meant it seems more probable that it is the Church on earth alone And that it is the first ages by Faith and the following also by some experience of the Churches deliverance by Constantine that mention reigning on the earth The Saints departed indeed shall judge the World To be Kings and Priests to God is to be endowed with Power and Honour and Holyness and employed accordingly in Gods administrations and Holy Worship 11. And I beheld and I heard the voice of many angels round about the throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 11. As I looked I seemed to hear innumerable Angels joyning with the Living Wights and Elders in the Praises of Christ for mans Redemption Note That this signifies the multitude of believers or of Ministers through all the World is not to be proved But that it is meant properly of Angels is most probable And it is to be noted that when the Living Wights are but four and the Elders but twenty four the Angels that praise Christ are millions and numberless So Heb. 12.24 Whence note that its ignorance that calls God more severe then merciful because it s but a few of this World that are sanctified and glorified when as the vast and glorious Regions above seem to Reason and by scripture to have so many millions of Angels that its like the damned are very few to them The greatest Kingdom is not near so great and glorious in comparison of one Jail and one Gallows as the Heavenly Regions are in comparison of this spot called Earth or the place of execution called Hell 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 12. These Angels joined with the Churches in the Praises of Christ ascribing to him in their Praise all Power and Glory c. as deserved by his Redemption of the World by his death Note Those Angels that joyn with us in Christs praises and are present in our assemblies and Guardians of us and them and pitch their tents about us and bear us up in their hands and rejoice in our Conversion and are ministring Spirits for our good are not so ignorant of us and our concerns and our prayers as some imagine We have many ignorant men that think they know more of our case here below than the Angels do when they scarce know so much as may keep them from being seducers and deviders of the Church They are sure but ill Guardians who know as little of our affairs as these men think Christ saith that the least Christians have their Angels who behold the face of God And why are they called their Angels and what do they for them with God if they know not our condition and concerns And though this will not warrant Praying to them which themselves in this book seem to disown yet we ought not to think that mistake of those ancient fathers and Churches to be greater than it was who thought that as Pastors on earth offer up the Congregations prayers and praises to God so there is an answerable office of Angels to offer them as from them to Christ who offereth them to God the Father And who thought as a man might pray a Minister to pray for him so he might do an Angel though it be an errour one is no more Idolatry than the other 13. And every creature which is in heaven and on the earth and under the earth and
such as are in the sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever 13. And as all the World which was curst for mans sin was according to each Creatures capacity redeemed from that curse by Christ to be performed in due time so I seemed to hear all that part of the World that belonged to man to magnifie Christ and God by him for the Worlds Redemption Ascribing to him all perfection Blessing Honour Glory Power c. Note Whether there be any reasonable Creatures in the sea is unknown to us The reasonable Creatures praise God and Christ understandingly the rest demonstratively and objectively Those under the earth are the Antipodes on the other â—ide of the earth 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped him that liveth for ever and ever 14 And the four Living Wights who are as the four Cherubiâ—s mentioned in Ezekiel joined with the four and twenty Elders who answer the Jews Sanhedrims that is with the Churches in the praises of God and of the Redeemer Note If these four Cherubims signified only Angels it is no wonder that they joyn with the Church in the Praises of Christ when they are of the same society with us though the higher parts CHAP. VI. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 1. When Christ opened the divine decrees in a noise like thunder I heard one of the four Living Wights or Cherubims calling me to come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer 2. Note Some take this to be Christ going forth to convert men by the Gospel Others to be Christ beginning his Judgments on the Jews Others to be the Roman power by their conquests preparing for further execution on the Jews 3. And when he had opened the second seal I heard the second beast say Come and see 3. The second Cherub called me to see when the second seal was opend 4. And there went out another horse that was red and power was given to him that sat thereon to take peace from the earth and that they should kill one another and there was given unto him a great sword 4. God proceeded further towards his dreadful executions and gave up the World and specially the Jews to divisions and unpeaceable tumults and to kill and ruin one another 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sat on him had a pair of ballances in his hand 5. God yet procâ—eded to the next judgment which was famine signified by one on a black horse with ballance to weigh food to shew its scarcity 6. And I heard a voice in the midst of the four beasts say A measure of wheat for a penny and three measures of barley for a penny and see thou hurt not the oil and the wine 6. A mans day wages for labor shall buy but bread enough for one man There shall be a scarcity of the necessary part of food specially in Judea 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to kill with sword and with hunger and with death and with the beasts of the earth 7.8 Judgment shall proceed from scarcity to death and ruins by famine wars and plagues which shall destroy a great part of the Jews at least 9. And when he had opened the fifth seal I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held 9. Note The heavenly Apparition relating to the Church on Earth useth the name of an Altar and I think justifieth the use of it now 2. The Souls of Martyrs live in Heaven and therefore so do other Saints which proveth the Immortality of Souls To be under the Altar is to be in the heavenly Communion with them that offer praise to God And to be commemorated at the Altar by the Church on Earth that prayeth for deliverance from Persecutors 3. There be not only Praises but Prayers in Heaven and that for Justice on Persecutors on Earth therefore they know that their Blood is not revenged 4. How then are miserable Persecutors like to scape when Heaven and Earth pray against them 10. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth 10. Note This was not from uncharitableness but conformity to God's Holiness Justice and Truth The Revenge desired being the Vindication of God's Holiness and Truth which he had promised 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season until their fellow-servants also and their brethren that should be killed as they were should be fulfilled 11. They were clothed in White which then signified Righteousness and Dignity in acknowledgment of their Fidelity but the Revenge must be delayed till the rest were killed especially say some by the Jews that must kill more that on that Generation might come â—ll the righteous Blood shed from Abel till the last Note God oft delayeth his Judgments but while more and greater sins prepare for heavier Plagues One Reason why we are not presently avenged and delivered from Persecutors is because more must yet suffer before they are ripe for signal Vengeance Our Souls may be under the Altar in Heaven cloathed in White before that day of Revenge 12. And I beheld when he had opened the sixth seal and lo there was a great earth-quake and the sun became black as sack-cloth of hair and the moon became as blood 13. And the stars of heaven fell unto the earth even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind 12 13. The great Calamities that were to follow on the Jews say some and on the World say others were so dismal that they were represented to me as the darkning of the Sun and the Moon looking like Blood and the Stars falling from Heaven as if Heaven and Earth were dissolving 14. And the heaven departed as a scroll when it is rolled together and every mountain and Island were moved out of their place 14. And it was represented to me as the Dissolution of Heaven and Subversion of the Earth Note Some think
I fear perplexing the Readers and must not be so large I mention what I have done to tell you why I understand not the Revelations and cannot help it that I am no wiser than excellent Calvin nor than aâ— the Ancient Fathers though I disown their conceit of a future Antichrist at the end of the World I doubt not but many in blind zeal will call this my confessed Ignorance a warping towards Popery though I have long in my Writings against Popery confest the very same This I must bear from them that bear more from themselves and from whom the Church beareth more It 's a small thing for one man to be censured by those persons that censure hardlier almost all the Church of Christ on Earth But when I try whether they know any more than I I find little more than a believing that to be the sense of the Revelation which those good men say it is whom they most value Some will desire yet to know more of my own Opinion And I will freely tell it them I. I am much perswaded by impartial consideration of the Text that the Roman Imperial Power as the upholder of Heathen Worship of Devils Idols and themselves and a Captivaters of the Church of Jews and Gentiles was the first Beast and that Rome in that respect was Babylon and the Whore that made all Nations drunk with her pompous Idolatry And the whole current of the Book seemeth plainly to drive at this But many of the subordinate particulars I understand not II. Whether the Papacy be another Beast or Whore there meant and the Text mean two first Beastâ— and two Whores or the similitude notwithstanding so many dissâ—militudes and six hundred or seven hundred or a thousand years interruption make these two one or whether it be Antichrist that is the Beast I will neither affirm nor deny but see no evidence to prove the Affirmative III. What my Judgment is of Popery the Reader may fully see 1. In one Sheet enumerating its Errours 2. In a Book called The Safe Religion 3 In another called A Key for Catholicks 4. In two of the true Catholick Church against Johnson altas Terrel 5. In one called The Christian Religion certain without Popery 6. In one called Full and easie Satisfaction whiâ—h is the True Religion 7. One called Naked Popery Iâ— these satisfie not the Censurers Zeal him that is ignorant be ignorant and he that is wrathful be so still IV. I do judge of Popery by the knowledge of its particular Errours and Sins and not by the Revelations or any thing which I understand not If the Pope be the great Antichrist which I neither deny nor affirm because I know not as I have long ago confessed I think that it is formally as he is by claim the Vice-Christ Vicarius Christi and claimeth an Universal Soveraignty Ecclesiastical over the whole Church on Earth and not over a Nation only and that he began with that claim to which his many corruptions are joyned to make up a body of iniquity Were there no more to be said against that Church than 1. This claim of Universal Government 2. And the cherishing of Ignorance by forbidding the reading of the Scripture in a known Tongue without Licence and Latine Prayers and Service and an Ignorant Clergy 3. And the Inhumane Doctrine of Transubstantiation 4. And the vile corruptions of much of God's Worship 5. And their horrid Blood-guiltiness by which they do uphold their Kingdom called a Church I take those Popes and Papists who own all this to be liable before God to greater punishment than the Beast and false Prophet mentioned in the Revelations it being far worse to sin thus under the name of Christians and Christ's Vicar and holy Bishops than as Infidels and Heathens to whom as to Sodom it shall be easier in the day of Judgment than for these V. Therefore I judge that a Confederacy or Coalition with the Church of Rome in any of these sins or in the very form of a Church headed by a pretended Universal Head or Soveraign is to be abhorred by all sound Christians And I am glad that this Kingdom is sworn against all Foreign Jurisdiction Civil or Ecclesiastical though Union and Concord with all Foreign Churches must be as far kept as we are able not partaking of their sins But I have long agâ— in my Key for Catholicks proposed the desirable terms not for a Coalition but for neighbourly Peace that we may live in love and quietness and not as those that still take themselves bound to destroy each other VI. On these grounds I judge of Persons according to their Personal Guilt and not by the general name of Papists I abhor those that are wicked and that own the foresaid wickedness but not all that are called Roman Catholicks that live in the fear of God and in Charity I will try uncertainties by certainties and not deny Fundamentals in opposition to mens By-Opinions I am certain that I must love a Christian as such and that as much as in me lieth I must live peaceably with all men and avoid all unnecessary Division Wrath and Hatred and I am sure that Blessed are the Peace-makers for whatever Errour calleth them they shall be called the Children of God I am sure that I must unnecessarily speak evil of no man and that slandering and false-accusing are diabolical works and that â—he Wisdom is from beneath which causeth Envy and Strife and in a word that LOVE is Christ's Work and Character and Hatred the Devils But I am not sure that the Church of Rome hath these 1000 or 1300 years been the Whore and Babylon meant in these Texts nor that yet all Papists shall be tormented as worshiping the Beast or his Image c. I am sure that the Visible Church will have scandals and ambitious men and yet that its deliverance in Constantine's time and the following Ages was a wondrous mercy which Heaven and Earth did rejoyce in and praise God â—or And it was a great part of Christ's coming to Reign by Christian Princes and that the Kingdoms of the World were made the Kingdoms of Christ Therefore I dread the denying Christ these Kingdoms and reproaching even the best Ages of his Church on Earth as Antichristian lest I deny him to have any Church Visible at all or tempt men to Infidelity by saying that Christ is so little a King and came to so little a work in the World as to have no Church save the persecuted part till An. 300 and the Reformers since 1560 save a few latent persons Men will judge of the Workman by his work and of Physicians by their Cures And though it be honourable to save one Soul they will tempt men to dishonour Christ that call almost all his Church Antichristian I would not slander one man but should I mistake and slander millions for thirteen hundred years together how great were my guilt VII I dread the turning
use convincing Evidence in Explication and Application they all convince him and shew him his Condition 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 25. And this searching convincing Light will make them join with you in the reverent Worship of God and make them report that God is in your Church a a holy Assembly 26. How is it then brethren when ye come together every one of you hath a psalm hath a doctrine hath a tongue hath a revelation hath an interpretation Let all things be done to edifying 26. Therefore let all your Gâ—fts whether of Psalmody or Doctrine or Languages or Revelation or Interpretation be used to Edification which is the true End of Church-Assemblies And the End is your Directory in the use of all undetermined Accidents of the Means 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret 27. If you will use your Guift of Languages let it be done by no more than two or three one after another and let some interpret it to the Unlearned in the Church 28. But if there be no interpreter let him keep silence in the church and let him speak to himself and to God 28. That which only God and your selves understand let none but God and your selves hear and speak not that in the Church which they cannot understand 29. Let the prophets speak two or three and let the other judge 29. And the Prophets also must do all to Edification and therefore must speak no more than may edisie the Church which is but two or three at an Assembly the rest judging 30. If any thing be revealed to another that sitteth by let the first hold his peace 30. If God immediately inspire another then to speak let the first give way to him by silence 31. For ye may all prophesie one by one that all may learn and all may be comforted 31. For all that are Prophets or are then prophetically inspired may prophesie in order that all in the Church may learn and be exhorted and comforted 32. And the spirits of the prophets are subject to the prophets 32. And whereas Men may pretend to be inspired of God and that to speak just at that time when it is not so as their own Understanding must judge of the edifying Season and Order so the Prophets that are Hearers having the Spirit of God are fit Judges whether it be that Spirit or a Delusion and Passion of their own that Order may be kept in the Assemblies at least as to the time 33. For God is not the author of confusion but of peace as in all churches of the saints 33. For pretended Inspirations and Mandates are not to be believed against Gods common Law to all the Churches which have a surer notification than a single Man can give us Bâ—t Gods common Law is against Confusion and for Peace and Order and therefore it is certain that Confusion is not of Divine Inspiration 34. Let your women keep silence in the churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the law 34. And it is one of the Rules of Order That Women be no Publick Teachers or Speakers in the Church God permitteth it not who hath commanded them Subjection by the Law 35. And if they will learn any thing let them ask their Husbands at home for it is a shame for women to speak in the church 35. Not but that they should learn but it must be with modesty asking their Husbands if they have such as are able to teach them as they ought else they have other private Helps It 's a shame to the Church and her for a Woman there to speak except in common singing Psalms or other Common Acts. 36. What came the word of God out from you or came it unto you only 36. I ask them that contradict this Did Gods Word come out from you or from intrusted Apostles Or did it come to you only that you contradict the Churches 37. If any man think himself to be a prophet or spiritual let him acknowledge that the things that I write unto you are the commandments of the Lord. 38. But if any man be ignorant let him be ignorant 37 38. If any be indeed a Prophet or Inspired and not pretendedly only he will confess that these Canons or Decisions are Gods own Commandments and not my Device But if Men will be obstinate in their Ignorance let them look to it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues 39. Prophecy for the Churches Edifying is to be coveted and Languages there not forbidden 40. Let all things be done decently and in order 40. That Sacred things be all done decently and not with uncomely negligence and orderly and not in confusion or as every Mans Fancy leads him this is a General Law of God according to which undetermined Modes and Circumstances must be regulated and done ANNOTATIONS I. IT 's a Doubt oft put How it could be that Gods Spirit should inspire Men with Tongues or Prophecy and yet not tell them when and how to use them But it 's not to be thought that he that was before without the Habit had the actual Use of them then suddenly inspired but that as the Learned so the Inspired had the habitual Knowledge of Tongues before they assembled and so for the actual Use and Time were to exercise their own Discretion II. The Description of the Church here oft named as meeting in one Place with their Officers and Guides tells us that then a Church of this Rank was not a Diocess of many hundred Assemblies which had all but one Bishop their Constitutive Head but that it was a Company associated for Personal Communion that usually met in one Place though Necessity might make them meet in many and tho some General Guides might take care of many such Churches III. The greater number of Prophets and Teachers c. that were here in one Assembly whose Exercises the Apostle was put to restrain doth fully confute Dr. Hammond's oft-repeated Opinion That in Scripture-times there is no Proof that there were any more Presbyters to one Church than one who was a Bishop and had Deacons under him and that for want of capable Persons But his Opinion inferreth That then a Church was no greater than could meet in one Place For one Bishop could not be at once in many And if no Subject-Presbyters were made in Scripture-times it must be proved by what just Power they were after made even a sort of Pastors never made by the Apostles IV. The Arguments of the Apostle against the uninterrupted Use of Tongues not understood in the Church are so many cogent plain and vehement that I will
not lose time to answer the Papists Cavils against them when they defend their Latin Masses and Prayers but only note That nothing can be so plainly spoken by Gods own Spirit which Carnal prejudiced Men cannot pervert and that it is no wonder if they will not be judged and ruled by Gods Word unless they themselves may be Judges of the Sense of it and how little Gods Word signifieth to the People where it must have such Expositors and Judges One that knew no more against the Papal Kingdom called the Church of Rome than 1. Their Latin Service and cherishing of Ignorance 2. And that as Leeches they live on Blood and keep up their Religion by violent Cruelty if he have but read this 1 Cor. 14. and Christs Commands for loving each other yea if he have not lost much of Humanity it self I think can hardly be a Papist V. The Pretence that some fetch hence for any Man that will to speak in the Church if he think he is inspired is utterly vain For that leave is here restrained to Inspired Prophets and those to be regulated by the Laws of Order Decency and Edification And God hath made it the Office of the Pastors to be Rulers in the Assemblies VI. The abuse of the General Rules by Papist Usurping Church-Lords and Canonists is notorious who because Gods own Ordinances must as to Modes and Circumstances be managed Decently Orderly and to Edification thence plead for a Dominion to add many Symbolical Rites and Ordinances of their own which Peter and Paul never knew to make Gods Ordinances seem Decent Orderly and to Edification even things that in specie genere are needless at the best and then they silence excommunicate and ruine all that refuse such corrupting inventions Like Zedekiah Ahabs Prophets who with his Brethren spake by a Lying Spirt and then made it Decent Orderly and Edifying by wearing a pair of Horns to tell Ahab how he should push down his Enemies and then smote Michaiah for pretending to have more of the Spirit and Truth than he had that Michaiah might be sed in Prison with the Bread and Water of affliction tâ—ll experience shewed who had the Truth How these Men would have used the Apostles of Christ if they now lived and worshipped God but as then they did their Canons teach us to conjecture CHAP. XV. 1. MOreover brethren I declare unto you the gospel which I preached unto you which also you have received and wherein ye stand 2. By which also ye are saved if ye keep in memory what I preached unto you unless ye have believed in vain 1 2. And because some endeavour to subvert your Faith I will recite the sum of that Gospel which I preached to you and in which you have since continued and which is the sure and sufficient Doctrine of Salvation though the Articles be few without all the corrupt Additions invented by proud erroneous Men unless your Belief of them have been unsound and superficial and so in vain See that your unsound Belief deceive you not and this Gospel will not deceive you 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the Scriptures 3. For I told you that Christ died as a voluntary Sacrifice for our Sins therein fulfilling what was prophesied of him This I received from God by Inspiration and from the certain Witnesses by just Report and Evidence 4. And that he was buried and that he rose again the third day according to the scriptures 5. And that he was seen of Cephas then of the twelve 6. After that he was seen of above five hundred brethren at once of whom the greater part remain unto this present but some are fallen asleep 4 5 6. And as the Scripture foretold he was buried and rose again the third day and appeared to Peter and after to the special Disciples who were Twelve before Judas's Defection and after And after that it's like in Galilee he was seen of Five hundred c. 7. After that he was seen of James then of all the apostles 7. Note That it 's not to be wondred at that this Appearance to James and to the Five hundred are not before distinctly mentioned in the Gospel when St. John tells us how small a part of what Christ did is written And as one Evangelist hath some things which the other omit so if Paul have some which all four omitted the same Spirit recordeth them all 8. And last of all he was seen of me also as of one born out of due time 8. And after all these he appeared to me from Heaven as to one that was too late converted 9. For I am the least of the apostles that am not meet to be called an apostle because I persecuted the church of God 9. For my persecuting Gods Church maketh me so unworthy to be numbred with the Apostles that though God called me to be one I must esteem my self as the last so the least of them or below the Twelve 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all yet not I but the grace of God which was with me 10. But Gods free Grace hath called me to this Honour and Work and his Grace given hath not been in vain for though I came late in and was a Persecutor I have since been more laborious than any of them all which I ascribe not to my self but to God's free Grace which chose called instructed excited and strengthned me 11. Therefore whether it were I or they so we preach and so ye believed 11. But whether the Conversion of so many of several Nations was by me or by them is not material to the thing in question These same Articles of Faith were they that we all unanimously prâ—ached and into the Belief of which as the Christian Verity you were Baptized 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead 12. And how then can the same that say they believe the Resurrection of Christ deny the Resurrection of the Dead and the Life hereafter 13.14 But if there be no resurrection of the dead then is Christ not risen And if Christ be not risen then is our preaching vain and your faith is also vain 13 14. If none rise Christ is not risen And if Christ be not risen then it is Falshood and Deceit which we preach and whiâ—h you have believed and not the glad Tidings of Salvation 15. Yea and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the dead rise not 15. And then it will follow not only that we deceive the world but that we belie God himself when we witness that