World and the Flesh will strive hard against both But Grace will conquer and make all a delight 3. Fewer turned Christians then than did after Christs ascension But if most on earth perish how little is the earth to the vast and glorious regions of the blessed 15. Beware of false Prophets who come to you in sheeps cloathing but inwardly they are ravening wolves 16. Ye shall know them by their fruits Do men gather grapes of thorns or figs of thistles 15 16. And you must expect the temptation of Teachers falsly pretending Divine inspiration and authority they will come to you with enticing pretences as speaking for God for truth for godliness for your salvation for order peace c. but mischief and hurtfulness is in their heart and design And if you think their pretences too hard for you to confute look to the tendency and effects Thorns and thistles prick and hurt and Grapes and Figs are sweet and nourishing If their Counsel and their practice be hurtfull and destroying they are Wolves and not of God Their bloudy jaws and teeth will bewray them tho in sheeps cloathing If they would draw you to wickedness or turn you from a sober just and holy life or if instead of Love and Peace and doing good they are for hatred contention cruelty oppression unjust silencing excommunicating and persecuting by these fruits you may know them N. Tho every cruel wicked man is not a false teacher nor every man is to believed in all his Doctrines who is loving and godly Yet 1. that doctrine that tendeth to do more hurt than good is naught 2. And usually God teacheth the meek and loving and holy persons all necessary truth and forsaketh most the understanding of the wicked proud and worldly And tho not meer ornamental accomplishments yet the saving gifts of the Spirit go together that is Illumination and holy love and obedience and peace And who can be confident that Gods Spirit teacheth those men the truth above others whom he never taught the knows necessary duties of love peace justice holiness and temperance When their lives tell us that they serve the Devil its hard to believe that they are inspired of God as extraordinary men tho they may preach the truth for reputation and advantage 1. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire 20. Wherefore by their fruits ye shall know them 17 18 19 20. As the man is so will he do Therefore by the badness of their fruit you may know that they speak not from the Spirit of God Note That Christ giveth us not this Rule to know ordinary Priests and Preachers Doctrine by For when Rulers and Countreys own sound Doctrine wicâ—ed worldly men will own it for preferment and worldly ends But it is to trie Prophets by who pretend to the Spirits inspiration He that is not ruled by the Spirit is not like to be inspired by the Spirit 2. And tho this hold true as to all wickedness yet the fruit that Christ specially meaneth is hurtfulness As the names of Wolves Thorns and Thistles shew 3. If a good man speak or do ill it is because he is not perfectly good but partly bad For instance The Papal Church pretendeth to the infallible guidance of the Spirit when Pope and Councils agree which is To Prophetical Inspiration beyond the meer improvement of theiâ— own knowledge How shall we know whether their pretence be true 1. We find that they cherish ignorance by forbidding the reading of the Scripture in a known Tongue without a License and praying in a Tongue not understood 2. We find that they divide the Christian world by laying its Unity and Peace on impossible terms even a multitude of their own Canons 3. We find they are adversaries to Catholick love by damning all the Christian world save their own Sect and keeping up their Church and Religion by bloudy Doctrines Inquisitions and Massacres 4. And that it is a worldly interest that is thus managed These being all Wolâ—ish Thorny hurtful fruits disprove their pretence to the Spirits infallibility But it being their interest to be for the Deity Christianity and Immortality of Souls in that they may own the truth And if the Reformed Churches have had some errours it is because they are but of imperfect knowledge and reformation 21. Not every one that saith to me Lord Lord shall enter into the kingdom of heaven but he that doth the will of my Father which is in heaven 21. It is not verbal professions and pretending to the Spirit or to be Orthodox or to be better than others nor is it formal worshipping God as the Hypocrites do nor honouring me with the lips and knee alone that will save any one but it is only the holy obedient beliver that shall be saved 22. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderful works 23. And then I will profess to them I never knew you depart from me ye that work iniquity 22 23. Many will then plead not only that they were Bishops or Preachers in the Church but even that they Prophesied and wrought miracles in my name to whom I will say Depart from me all you that lived wickedly whatever you said or did in my name I never owned you nor will I save you 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him to a wise man who built his house upon a rock 25. And the rain descended and and the flouds came and the winds blew and beat on that house and it self not for it was founded on a rock 24 25. He that heareth believeth and obeyeth that which I have now taught you is like a wise man c. Note The obedient believer is the only wise man that buildeth the hopes of his salvation on a sure foundation 26. And every one that heareth these sayings of mine and doth them not shall be like â—ed to a foolish man who built his house on the sand 27. And the rain descended and the flouds came and the winds blew and beat upon that house and it fell and great was the fall of it 26 27. Note 1. Ungodly men that hear Christs Gospel and obey it not are fools and build their hopes of Salvation as on the sands 2. All mens Religion and hopes shall be tried as a house by Storms whether it be well founded and built or not 3. Grievous will be the overthrow of the religious hopes of all hypocrites and ungodly livers 28 29. And it came to pass when Jesus had ended these sayings the people were astonished at his doctrine For he taught them
David's indeed but all such are written in Scripture to teach us also Patience and imitation of such examples of Charity and so to confirm our hope 5. Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus 5. I know the danger of this selfish uncharitable humour of imposing Mens own Opinions on all others as terms of their Communion with them and therefore as I have used this long and plain exhortation against it I shall also pray for you that the God who is patient with the weak and is their Comforter and yours will grant you so much Grace and Charity as to make you imitators of him and of the Love and Condescension of Christ and to bear with others and do by them as you would be born with and used your selves 6. That ye may with one mind and one mouth glorifie God even the father of our Lord Jesus Christ 6. That you may with Unity and Concord hold your holy Communion for worshipping God without uncharitable Excommunications or Separations vilifying or censuring each other which can never be expected by driving each one to agree in small unnecessary things or without bearing with the mistakes and differences of one another when all are guilty of many mistakes and such differences must still be expected 7. Wherefore receive ye one another as Christ also received us to the glory of God 7. I conclude therefore by beseeching you to receive one another with Love to your Communion and Kindness as you would be Christian imitators of Christ and as you are sensible of his needful Mercy to your selves in receiving us that once were Enemies and still have manifold sins and errours to the glorifying of God's Love and Mercy And pretend not your Knowledge or Authority or Piety against so commanding a Motive and Example ANNOTATIONS on the former Chapter and this THe Subject of the former Chapter is handled on thus far and here that Chapter should have ended He that understandeth the former and present State of the Christian Churches and the Pride and Ignorance to which Man is liable will easily perceive that it was not in vain that the Spirit of God did by the Apostle handle and decide this Case of receiving Dissenters in tollerable Cases into Love and Communion The Jews were so tied up from Legislation in God's Matters by the knowledge of God's Prerogative in their Theocracy that they had less room for the Canons and Engines of Mans making to exercise their Pride and Uncharitableness by than the Romanists have since done And yet the Pharisees plaid their part and by their Traditions made void the Law of God and preferr'd their Ceremonies before the weighty Matters of the Law and would not understand what that meaneth I will have mercy and not sacrifice and thereby did condemn the guiltless And Christ found the Samaritans and Jews at the Debate Whether in this Mountain or at Jerusalem men ought to worship overlooking that Worship which is in Spirit and in Truth And alas what work have Domination unnecessary Canons and Censures made in the Christian Churches these 1300 years And it is an Instance what power Blindness and Prejudice and Worldly Interest have to frustrate the plainest Decisions of God's Word that so full and express a Decision as these two Chapters make with 1 Cor. 12. and Eph. 4. and James 3. hath signified as little with the Dividers and Proud almost as if there had been no such written And yet such Men call for a Judge of Controversies because of the pretended Obscurity of the Scriptures when nothing can be plainer than this which they despise They mean that such as they must be Judges and God shall make the Words if they may make the Sense How great is the number that go on the two sides of Uncharitableness here reproved especially on that which is largeliest insisted on One side saith All God's Truths are precious and none must be sold for Peace and we must not partake of other Mens Sins As if our great Duty of Love Forbearance and Communion were our Sin or a partaking of the Faults of all that we joyn with The other Side pretend 1. That Paul only requireth Forbearance in things Indifferent undetermined by Governours and not after such a Command or Determination 2. Or that he giveth only a Temporary Rule for the present Concord of Jews and Gentiles till the setled Church should take a contrary Course I will not here answer these at large having done it in my Book called The only Way of the Churches Concord But I say That I despair of reducing that Man to the Truth herein who shall continue of either of these Opinions after he hath seriously perused the Text and hath considered 1. That St. Paul here useth I think above twenty Arguments from Morality and common Christian Duty which he would not do for a mutable Case which Bishops may change when they will 2 That Rome was then a famous Church and therefore had Pastors or one at least and that he writeth to the whole Church and therefore to the Pastors And sure he never meant The Clergy shall receive such Dissenters to Communion and neither by Canon or Practice cast them out till they think meet to do otherwise and till have made such Canons Paul doth not so play with Contradictions in so long and grave a Reprehension 3. That St. Paul oft puts himself in as under the same Obligation with the rest And if an Apostle called from Heaven may not do what 's here forbidden what Bishops can preteâ—d a Right to do it by greater Authority or Wisdom But they that have not known the Way of Peace may say something against the fullest and plainest Description of it and the sharpest Reproofs of God himself But he will expound these Chapters to their Consciences if ever he make them Healers of his Church As to those that say It is not Church-Communion that Paul here speaks of I refer them to the plain Text and Dr. Hammond's Annotations which they value The God of Love and Peace hath given Laws for Love and Peace so strict and full and clear that all World may see that it is not he that alloweth the Canons or Censures which have so long torn the Churches 8. Now I say that Jesus Christ was a minister of the Circumcision for the truth of God to confirm the promises made unto the fathers 9. And that the Gentiles might glorifie God for his mercy 8 9. And that you may understand my Argument from the Example of Christ I say that it was his Office to reconcile both Jews and Gentiles to God who will receive them both And therefore they should live as reconciled to each other Christ was a Mininister of God circumcised being a Jew and personally exercised his Ministry among them to perform Gods true Promises to the Fathers And yet his Gospel extendeth to the Gentiles also that
them to us his Apostles and to others that have his Spirit in the measure that they have it For the Spirit of God is given us in our several measures to teach us all things fit for us to know even the Depths of God 11. For what man knoweth the things of a man save the spirit of man which is in him even so the things of God knoweth no man but the spirit of God 11. As a Mans Spirit is conscious of its own secret Actings and Thoughts which no Man else can know so the Spirit of God knoweth the Secret things of God and maketh us know them in our measures which they that have not the Spirit cannot by all their Learning know 12. Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given to us of God 12. And this Spirit God hath given to us not the Spirit of the World to make us carnally and worldly wise but the Spirit of God to make us savour and know God's great mysterious Gifts of Grace 13. Which things also we speak not in the words which mans wisdom teacheth but which the holy Ghost teacheth comparing spiritual things with spiritual 13. And these are the things which we preach to you not in the Words and Manner now counted by the Heathens to be Learned and Wise nor after their vain Arts but in the very Words and Manner which God's Spirit teacheth us who teacheth us the Matter fitting Spiritual Words to Spiritual Things that all may be of God 14. But the natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 14. But they that have not the Spirit themselves but meer Nature cannot with all their Learning receive these spiritual Mysteries revealed to us by God for they will seem but Fanatick Dreams and Foolishness to them not to be believed Nor can they understand them for only a Mind illuminated by God's Spirit doth discern them 15. But he that is spiritual judgeth all things yet he himself is judged of no man 15. But he that is Spiritual discerneth these revealed things of the Spirit in his Measure when yet he himself and his own Spiritual Apprehensions and Affections are unknown to Carnal Men that hear him 16. For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ 16. For who hath pried into God's secret Counsels or known his Mind further than he hath opened it to him But Christ our Teacher hath told us his own and his Fathers Mind which we are to preach to the World for Mens Salvation ANNOTATIONS 1. IT is none of Paul's meaning here to vilifie true Philosophy Logick or Oratory or any useful Knowledge or Art And all Knowledge is useful to one that referreth it to right Ends which is Knowledge indeed For God hath made nothing knowable in vain True Physicks is the Knowledge of the knowable Works of God and God in them that we may admire love serve and trust him True Logick is but the Skill of using our Reason truly and orderly True Grammar and Oratory are but fitting Words to Things and to the Hearers Minds as most tendeth to their Edification God is against none of these which are his precious Gifts But carnal Men have carnal Ends and fit all these abusively to their Ends to wrangle against Truth and divert their Minds from Things to Words and from great and everlasting Things to Trifles and to feed their Pride and Ambition and Covetousness and to make their Malignity more keen and hurtful And such was the Learning of these Heathens which then past for Wisdom in the World 2. Nor doth Paul here favour false Pretenses of the Spirit or true Fanaticism when Men take the Delusions of Satan or every strong Imagination or the boiling of their Pride and erroneous Passions fed by Prejudice for the Work of God's Spirit These sin more dangerously than many others by charging their Sin and Errour upon God and tempting Men to deride the Spirit Even as false Prophets are sharpliest reproved and the counterfeit use of Christ's Name by the Sons of Sceva did but strengthen the Devil against them Therefore we are bid to try the Spirits CHAP. III. 1. ANd I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ 1. But this Spiritual Wisdom of which I have said such great things is not in all Christians alike Though the Apostles had the Spirit to lead them to all needful Truth and record it for the Church yet some weak Christians are still so much carnal that their Spiritual Wisdom is but such as Babes in Christ have who have still need to be fed and taught by others And as to such I am constrained to speak to you 2. I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet now are ye able 2. I fed you with the Food of Babes and not of strong understanding Men or else I had lost my labour by your incapacity For harder things you could not nor yet can bear 3. For ye are yet carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk as men 3. For ye are yet in a great measure Carnal Do not your Envy and Strife and Divisions prove that you are so far Carnal and live according to the corrupt Nature of Man and not by the Spirit of God 4. For while one saith I am of Paul and another I am of Apollos are ye not carnal 4. For while you divide into Factions for your several Teachers are ye not so far Carnal 5. Who then is Paul and who is Apollos but ministers by whom ye believed even as the Lord gave to every man 5. What are any of us but Christs Ministers by whose Ministry you were brought to believe in Christ even as God gave us various Dâ—grees and of Success 6. I have planted Apollos watered but God gave the increase 6. I first preached to your Conversion and Apollos to your further Edification but the Success and Fruit of all was not from our Power but from the free Grace of God 7. So then neither is he that planteth any thing neither he that watereth but God that giveth the increase 7. If then you would know to whom to ascribe your Conversion and Salvation we poor Ministers that plant and water are but as Gods Tools and to be accounted as nothing in comparison of him who as he sent us and enabled us so caused freely all the Success which is our Joy and your Welfare 8. Now he that planteth and he that watereth are one and every man shall receive his own reward according to his own labour 8. Now it is by the same Ministerial
this Doctrine and Spirit is not of God But this is the Spirit of Antichrist which you have been foretold should come and is already in the World Note By the Spirit of Antichrist is not here meant the Spirit sent by Antichrist but the same Doctrine that Antichrist will vend and therefore from the sâ—me Spirit that acteth Antichrist which is a Spirit of opposition to Christ And in those times Ebion Cerinthus and many other Hereticks did some deny Christ's Manhood some his Godhead some his Death and some his Resurrection and each part of his Office was denyed That among all there Simon Magus only should be the Antichrist I see no reason to believe of which more before and after 4. Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world 4. But your Faith in Christ is of the Spirit of God who dwelleth and worketh in you and you have overcome the worldly seducing Spirit its Doctrines Baits and Temptations for God's Spirit which is in you is more powerful than the Spirit which deludeth the World 5. They are of the world therefore speak they of the world and the world heareth them 5. These Seducers are men of a worldly interest and mind and therefore they preach a wordly Doctrine fitted to a worldly Interest and Ear and therefore worldly men believe them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the spirit of truth and the spirit of errour 6. We are of God and can prove our Mission by his attestation to our Doctrine as being from God And therefore all that truly know God will receive and own our Doctrine as God's and us as his Apostles but he that is not of God having not the same Spirit receiveth not the same holy Doctrine nor us Thus differ the Spirit of God and of Errour 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God 8. He that loveth not knoweth not God for God is love 7 8. And as true Faith in Christ and open confessing him is one sign so true Christian LOVE is another to know that our Doctrine and Spirit is of God Therefore be sure that you unfeignedly love one another Most certainly LOVE is of God common Love is his common gift and holy Love is his special grace and every one that Loveth Saints as Saints as well as Men as Men sincerely for the Love of God and goodness in them is so far like God who as the God of Nature loveth Nature and as the God of Grace loveth Holiness and therefore is a regenerate Child of God and hath true Faith and Knowledge of God or else he could not love him in his Saints And whatever they pretend they have no true effectual Love of the most Holy God or of his Will who love not his Holiness in his Children and are not dear to one another For LOVE is not a meer quality in God but his very Essence GOD IS LOVE Note I know no sentence more worthy to be written in Letters of Gold or rather written on all our hearts But the other two prime Attributes written in this Epistle must be conjoyned GOD is LIFE LIGHT and LOVE And LOVE is complacency and includeth Infinite JOY or PLEASURE 9. In this was manifested the love of God towards us because that God lent his onely begotten Son into the world that we might live through him 9. And God's Essential LOVE doth tend to communication he is good and doth good He loveth us not with a barren Love as Hypocrites do but he chose this most woderful glorifying way of publick manifesting his Love to us even by sending his Son into the World that we might live through him 10. Herein is love not that we loved God but that he loved us and sent his Son to be the Propitiation for our sins 10. And the Glory of God's Love to us is not only that he consequently loved us for loving him but that he antecedently loved us that we might love him and while we were in sin and enmity freely sâ—nâ— his Son to be the Propitiation for our sins 11. Beloved if God so loved us we ought also to love one another 11. And Gods great works and glorious manifestations of himself to us are purposely to be as the Seal to the Wax to make us like him in our degree And he therefore chose this astonishing way of revealing his LOVE to us that by it we might be brought to love him and one another for him 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us 12. It is God himself that his Love â—bligâ—th us to LOVE But as we see him but in the Glass or Image of his Nature and Holiness in Man so we must Love him 〈◊〉 we see him here even in the Natuâ—e and Holiness of Man And if â—e thus holily love one another as Godâ—â— Image God by his Spirit dwelleth in us for it is his Spirit of Love that maketh us thus Love And his Love to us attaineth its end which was to make us like him in Love O that Christians would study this well 13. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 13. By this sure evidence we know that God and we do as it were dwell in each other and have blessed communion because he hath given us this Spirit of holy Love 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world 14. And we are the Preachers of Faith and Love as we have seen so we testifie that God the Father glorified his Love by sending his Son to be the Saviour of the sinful World 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God 15. It cannot be that any man can soundly believe such astonishing Love that God was manifested in flesh or that the Father sent his Son into flesh by his Doctrine Example Suffering Merits Resurrection and Intercession to save us and shall confess this whatever suffering it cost him but that man must needs be possessed by God's Spirit of holy Love and so God dwelleth in that man by his Spirit and that man in God as the great Object of his Faith and Love For with the heart man believeth to righteousness and with the mouth confession is made to salvation Rom. 10. 16. And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him 16. And knowing and by Faith believing the Love that God hath to us and hath declared in Christ we again conclude that GOD IS LOVE and he that
the exalting works of grace presupposeth the humbling work of repentance as a necessary preparation 4. And the same John had his rayment of Camels hair and a leathern girdle about his loins and his meat was locusts and wild hony 4. He was cloathed with Haircloth bound to him with a leather girdle and fed on what the wilderness afforded which was Locusts which some think were an Herb so called but most a sort of flies like great Grashoppers that devour all green things and wild Hony Note Tho the Fryers and Hermits by superstitious overvaluing such austerity have tempted others to despise them yet God approved of Johns signification of his contempt of the world and fleshly pleasures by such abasing of the flesh And other mens superstition or Hypocrisie will not excuse mens superfluity or accuse mortification 5. Then went out to him Jerusalem and all Judea and all the Region round Jordan 6. And were baptized of him in Jordan confessing their sins 5. So glad were the People to hear that the Kingdom of the Messiah was at hand that they all flockt to him to be baptized professing repentance that they might be prepared for the Kingdom Note 1. We grant that Baptism then was by washing the whole Body And did not the differences of our cold country as to that hot one teach us to remember I will have mercy and not sacrifice it should be so here 2. Tho many say Johns baptism and Christs were all one its easie to prove that were any now baptized but with John's baptism he ought to be baptized again in the name of the Father Son and Holy Ghost on the profession of many Articles of the Creed which John required not 7. But when he saw many of the Pharisees and Sadducees come to his Baptism he said to them O generation of vipers who hath warned you to flee from the wrath to come 8. Bring forth therefore fruits meet for repentance 7. Knowing what these Pharisees and Saducees were he said O generation of Vipers Are you aware indeed that wrath is coming upon you And do you think that the Messiah will indulge your sin and come to promote your carnal interest If you profess repentance and would have part in the Kingdom of the Messiah resolve against your sins and live in that righteousness and holiness which is the fruit of true repentance 9. And think not to say in your selves we have Abraham to our Father For I say unto you that God is able of these stones to raise up children to Abraham 9. Think not that the Messiah will advance you for being the Carnal seed of Abraham If you have not the Faith and Holiness of Abraham If you be wicked unbelievers God will cast you off tho Abraham was your Father and can of the Gentiles or the very stones raise up such as shall be blest as Abraham's believing seed 10. And now also the Ax is laid to the root of the tree therefore every tree that bringeth not forth good fruit is hewn down and cast into the fire 10. The Messiah cometh with salvation to some and judgment to others He layeth the Ax to the root to cut down all of you that bring not forth the fruit of true faith and repentance and will cast such into the fire of temporal and eternal punishment 11. I indeed baptize you with water to repentance But he that cometh after me is mighter then I whose shoes I am not worthy to bear he shall baptize you with the Holy Ghost and with fire 11. I do but baptize you preparatorily with water to repentance But he that is coming after me is mightier than I whose shoes I am not worthy to bear he shall baptize not only with Water but with the pouring out of his Spirit on believers and with that fiery tryal which shall refine the gold the faithful but separate the dross and destroy the rebellious unbelievers 12. Whose fan is in his hand and he will thoroughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire 12. He will winnow and throughly separate the wheat from the Chaff the Faithful from the Rebellious and will gather the faithful into his heavenly Kingdom and into his Church in order hereto but he will burn the unbelievers and unperswadable as Chaff and that with destruction here and unquenchable fire hereafter 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him 14. But John forbad him saying I have need to be baptized of thee and comest thou to me 13 14. Note Christ was not baptized to the same ends as other men He had no sins to repent of nor saviour to receive but as the General will wear the same colours with his soldiers Christ received baptism for the ends he was capable as to profess that the Kingdom of God was at hand 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him 15. I must fulfill the Law of Moses and thy prophetick mission and be thus entered on my proper work 16. And Jesus when he was baptised went up straightway out of the water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him 16. As Jesus went up out of the water John saw the Heavens open to Christ and the Spirit of God in some resemblance of a dove or as a dove doth light on any place descending on him its like in a lucid appearance and resting on him 17. And lo a voice from Heaven saying This is my beloved Son in whom I am well pleased 17. And with the apparition came a voice from heaven saying This is c. This is my beloved Son the Messiah sent from Heaven as the Mediator to reveal my will and to fulfill it and by his perfect righteousness and sacrifice to reconcile the world to me and be the propitiation for their sins CHAP. IV. THen was Jesus led up of the Spirit into the wilderness to be tempted of the Devil Note 1. That tho Christ was God his humane nature was acted by the Holy Ghost to whom in Scripture is ascribed Divine perfection of operation on creatures 2. Man was overcome by the temptation of Satan and so sin and death and all evil did invade mankind Therefore our Redeemer must deliver us from sin and Satan and Misery by conquering the tempter in his way of Temptation by which he conquered To give us also notice that the warfare preparatory to our future state is managed by overcoming temptations or being overcome by them And therefore the study of temptations and the resistance is a great part of the Christian life 3. Christ cast not himself on temptations but was led to it by the Spirit 4. To be temped is no sin 2. And when he had fasted forty days and forty nights
saw Simon and Andrew c. And he called them to be Teachers to save Souls And that so powerfully as prevailed with them to leave all and follow him 21. And going from thence he saw other two brethren James the son of Zebedee and John his brother in a ship with Zebedee their father mending their nets and he called them 22. And they immediately left the ship and their father and followed him 21 22. Note His call no doubt did reach the heart what perswasives he before used is not mentioned 23. And Jesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sickness and all manner of disease amongst the people 23. And from that time he went about in that Countrey of Galilee teaching and preaching the joyful tidings that the Messiahs Kingdom was at hand and that his Miracles might confirm his Doctrine he miraculously healed all manner of diseases where he came 24. And his fame went throughout all Syria and they brought to him all sick people that were taken with divers diseases and torments and those that were possessed with Devils and those that were Lunaticks and those that had the Palsey and he healed them 25. And there followed him great numbers of people from Galilee and from Decapolis and from Jerusalem and from Judea and from beyond Jordan 24 25. Note 1. Christ began his great Prophetick and miraculous Works among the poorest contemned part and not in Jerusalem among the greatest 2. The multitude of the miraculous cures and that of old diseases such as Palsies Leprosies c. left no place for suspicion of deceit CHAP. V. 1. ANd seeing the multitudes he went up into a Mountain and when he was set his Disciples came to him 2. And he opened his mouth and taught them saying 1. And seeing the multitude that followed him as admirers and learnerâ— not yet made full baptized Christians he went for convenience of hearing into a Mountain and there being set he taught them as followeth N. Phrases follow the custom of Countreys And so he opened his mouth by that custom was no such absurd phrase as it would be now 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heaven 3. Blessed are ye my true Disciples though you be poor in the world if you have Spirits suited to your poverty for you shall have the Kingdom of Heaven for riches N. Poor in Spirit signifieth a mind that is above the love of worldly Riches and the sins that Riches use to breed and feed that is Sodoms sins Pride Fulness and Idleness and unmercifulness to the poor and such as are contented with food and raiment having mortified the lusts of the flesh which thirsts after worldly plenty and delight 4. Blessed are they that mourn for they shall be comforted 4. Though you are under sorrows now you are blessed if you are godly and have godly sorrow for your comfort will be time enough and full enough hereafter N. There are many sorts of sinful sorrow which have none of this promise such as are the common fruits of overloving some creature and distrusting God But it is holy mourning that is here meant that is for our own or other mens sins and Gods dishonour and displeasure and our want of more grace and for the miseries of the wicked and suffering world 5. Blessed are the meek for they shall inherit the earth 5. Though lowly meekness and quiet patience seem a depressed miserable state with men indeed those that are such are the most happy sort of men even in this world and their way is the most probable for escaping of outward suffering while the contrary minded vex themselves with their own impatience and pride and provoke others to hurt them and suffer much because they cannot suffer a little and raising Seditions and Wars do ruine themselves by revenge and ruining others and perish by the sword to which they trust 6. Blessed are they that hunger and thirst after righteousness for they shall be filled 6. Blessed are you though now you hunger for want of bread if you hunger and thirst after righteousness of heart and life towards God and man as those that would fain be perfect in holiness and doing good to all and that not with a sluggish wish but a desire that useth effectual endeavour For you shall have full satisfaction of all such desires and more than you can desire now when the full are sent empty away 7. Blessed are the merciful for they shall obtain mercy 7. Tho God's grace and mercy be free yet men must be fit receivers and not reject it And it is the merciful that are thus blessed as qualified for saving mercy from God while the cruel and oppressors and persecutors and unmerciful reject mercy by their forfeiture and incapacity and undo themselves by hurting others 8. Blessed are the pure in heart for they shall see God 8. God will not bless impure unholy souls with the light of his Countenance and the comfort of his Love nor dwell with the filthy workers of Iniquity without holiness none shall see God But you whose hearts his grace hath purified from the filth of fleshly worldly lusts and the love of sin are a blessed people for Grace hath fitted you for begun Communion with God here and you shall see him in heavenly glory hereafter He hath not purified your hearts in vain 9. Blessed are the peacemakers for they shall be called the children of God 9. Tho peacemakers use to be hated by both extreams and sides of the contentious whom they would reconcile yet they are blessed that do it sincerely from the predominant love of God and Man and Peace for as Children are like the Father so are they to the God of Love and peace who hath reconciled his Enemies to him by Christ 10. Blessed are they that are persecuted for righteousness sake for theirs is the Kingdom of Heaven 10. Tho men think them miserable that are opprest and ruined in the World they are blessed if they are persecuted for righteousness sake For its Gods cause who will reward them with the Kingdom of Heaven and never let any be a loser by his obedience to him 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake 11. Think not that I come to advance you to worldly honour but look to be reviled and persecuted not only by Heathens but by Jews and to have all manner of evil charged on you and reported of you falsly for my sake because you believe me and obey me But in all this you are blessed while your false accusers and persecutors are miserable 12. Rejoyce ye and be exceeding glad for great is your reward in Heaven for so persecuted they the Prophets who were before you 12. Though such usage would break the hearts of worldly men and Hypocrites do
house 18. Neither let him which is in the field return back to take his clothes 15.16.17.18 When ye see the desolating Heathen Army come to use their force and violence against the Sacred Place of the Jews answering that which Daniel saith of others then stay not but be gon and be glad if by Flight you can save your Lives but stay not to save your Goods or Cloathes 19. And wo unto them that are with child and to them that give suck in those days 19. And they that are made slow by impediments of children c. are like to lose their Lives 20. But pray ye that your flight be not in the winter neither on the sabbath day 20. It will increase the calamity of your Flight if it should fall out in the Winter when the Weather will delay you or on a Sabbath day when the Jews scruple Journeying or a Sabbath Year when the Land Untilled beareth not Fruit. 21. For there shall be great tribulation such as was not since the beginning of the world to this time no nor ever shall be 22. And except those days should be shortned there should no flesh be saved but for the Elects sake those days shall be shortned 21.22 N. This was most dreadfully fulfilled as Josephus who was then among them hath fully written 1100000 Killed and 97000 Captives 22. If these Slaughters by the Romans should continue long no Jews would be left alive But God will so far preserve the Believers that their Armies shall stay but a little while 23. Then if any man shall say to you Lo here is Christ or there believe it not 24. For there shall arise false Christs and false prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very elect 25. Behold I have told you before 23.24.25 In this Desolation it will add to their misery that False Christs and Prophets shall rise and promise to deliver them and lead them further into snares And they shall do such Signes and Wonders as if God did not preserve them would deceive the very chosâ—â— of God the true Believers But whatever same you hear of such believe it not I have fore-warned you 26. Wherefore if they shall say unto you Behold he is in the desert go not forth Behold he is in the secret chambers believe it not 26. Go not after any such Deceiver where ever they say he is though he promise deliverance 27. For as the lightning cometh out of the east and shineth even unto the west so shall the coming of the Son of man be 27. For as you must look for no other Saviour so my coming will not be such an appearance in Flesh but by Heavenly Light shining forth from the East unto the Westerne Parts of the World by my Word and Spirit turning men from Darkness to Light in preparation to my coming to Judgment in which I will suddenly appear from Heaven in Glory to all the World as Lightning doth in a moment in the Skies Note Some Expositors rather think it speaketh of his sudden Destroying Jerusalem 28. For wheresoever the carcase is there will the eagles be gathered together 28. And as for these forlorne Jews whose deserved Destruction is decreed of God they are as a carcase to the Eagles the Roman Messengers of Gods Wrath will find them out Note Others expound it where the Gospel is Preached thither will the People flock 29. Immediately after the tribulation of those days shall the sun be darkned and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken 29 N. Some Expound this Metaphorically of the overthrow of all the Jewish State Power Policie Others of the Roman Wars and concussions Others properly of dreadful Prodigies that shall appear before Christs coming to Judgment Joel 2.31 and 3.15 30. And then shall appear the sign of the Son of man in heaven and then shall all the tribes of the earth mourn and they shall see the Son of man coming in the clouds of heaven with power and great glory 30. As some Then the Jews shall be convinced that their destruction was Christs Revenge for his Death and Rejection and all the Tribes of their Land shall Mourn as if they had seen Christ coming himself against them in the clouds with Power and Glory As others The sign of the Cross shall appear to Constantine in the Skie and all the Heathen Nations shall Mourn and be cast down and they shall see Christ setting up his Kingdom by imperial Armes with Power and Glory As others Then shall Christ suddenly appear from Heaven to Judge the World and come in the clouds with Power and Glory to the grief and terrour of all the Wicked Supposing that Christ passed from the Destruction of Jerusalem to speak of his last coming 31. And he shall send his angels with a â—reat sound of a trumpet and they shall gaâ—her together his elect from the four winds from one end of heaven to the other 31. As some He shall gather the Believers in all Judâ—a whom he saveth from this Destruction As others He shall send forth his Apostles with the Gospel as a Trumpet to call his chosen out of the World into his Church As others By Constantine and Christian Powers he shall through all the Empire set Christians in Honour and Power over the Heathens As others Literally He shall at his appearing and Judgment send his Angels and gather all his Elect to himself 32. Now learn a parable of the fig-tree When her branch is yet tender and putteth forth leaves ye know that summer is nigh 33. So likewise ye when ye shall see all these things know that it is near even at the doors 32.33 By the similitude of the Fig-tree I tell you that there must be time for these Changes but when ye see the beginning of these Signes Know that the accomplishment is not far off 34. Verily I say unto you This generation shall not pass till all these things be fulfilled 35. Heaven and earth shall pass away but my words shall not pass away 34.35 As some Some yet alive shall see all fulfilled that I have hitherto spoken that is Onely of the Destruction of Jerusalem As others That part that I have spoken of the Destruction of Jerusalem some alive shall see for it was but 38 years after As others some yet alive shall see the beginning of the performance of all that I have said and the rest will follow and a Thousand years with the Lord is but as one Day When Heaven and Earth passeth away you shall see that my Word is all Fulfilled They shall see the Catholick Church 36. But of that day and hour knoweth no man no not the angels of heaven but my Father onely 36. The day and hour of the Jews Destruction say some Of the End of the World say others none knows but God
faith when it is known to be Gods will and word 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word 38. Amen Let thy word come to pass They are the expression of Maries faith and hope 38. And the angel departed from her 39. And Mary arose in those days and went into the hill countrey with hast into a city of Judea 40. And entered into the house of Zacharias and saluted Elizabeth 38 39 40. The Angels words made her go see how it was with Elizabeth 41. And it came to pass that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb 43. And whence is this to me that the mother of my Lord should come to me 44. For lo assoon as the voice of thy salutation sounded in mine ears the babe leaped in my womb for joy 45. And blessed is she that believed for there shall be a performance of those things which were told her from the Lord. 41 42 43 44 45. The Holy-Ghost filled her to speak out these word prophetically c. 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoyced in God my Saviour 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed 46 47 48. Mary also filled with the Spirit speaks these words of praise to God My Soul c. 48. He hath raised me highest who was one of the lowest 49. For he that is mighty hath done to me great things and holy is his name 50. And his mercy is on them that fear him from generation to generation 49 50. Mercy to all that fear God and their posterity is the great name or notification of the most Holy God to man 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts 52. He hath put down the mighty from their seats and exalted them of low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away 51 52 33. He hath shewed that it is he that is Almighty by scattering the proud in their own vain imaginations And by casting down the high and exalting the low And by satisfying the needy and bringing the prosperous to distress 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers and to Abraham and to his seed for ever 54 55. The promises which he made to Abraham and his seed he is now performing in their proper sense for the saving of all the believing seed The mercy which promised it is now performing it 56. And Mary abode with her about three months and returned to her own house 56. Note It was many months between Maries espousal to Joseph and their marriage 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her and they rejoyced with her 57 58. In giving a son to one so old 59. And it came to pass that on the eighth day they came to circumcise the child and they called him Zacharias after the name of his father 60. And his mother answered and said Not so but he shall be called John 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signs to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvelled all 59 60 61 62. Note They would have the name keep the memorial of Ancestors 63. By signs 64. And his mouth was opened immediately and his tongue loosed and he spake and praised God 65. And fear came on all that dwelt round about them and all these sayings were noised abroad thoroughout all the hill-countrey of Judea 66. And all they that had heard them laid them up in their hearts saying What manner of Child shall this be And the hand of the Lord was with him 64 65 66. It raised in all the Countrey great expectations what this Child would prove And God did extraordinarily bless him 67. And his father Zacharias was filled with the Holy Ghost and prophesied saying 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people 69. And hath raised up an horn of salvatition for us in the house of his servant David 70. As he spake by the mouth of his holy prophets which have been since the world began 71. That we should be saved from our enemies and from the hand of all that hate us 67 68 69 70 71. Spake by inspiration Note Christ was prophecyed of from the beginning of the World after Adams Fall N. Tho Gods Spirit in him understood just what manner of Saviour Christ would be and what sort of deliverance from enemies he would bring by the destruction of the Jews and calling the Gentiles we know not that Zachary Elizabeth and Mary understood this while they thus prophecyed 72. To perform the mercy promised to our fathers and to remember his holy covenant 73. The oath which he sware to our father Abraham 74. That he would grant unto us that we being delivered our of the hands of our enemies might serve him without fear 75. In holyness and righteousness before him all the days of our life 72 73 74 75. That the Messiah delivering us from all our enemies spiritual and corporal we may serve him in safety not terrified by them Note Holiness and Righteousness are the sum of Gods acceptable service Note The chief benefit of deliverance from cruel enemies is that we freely and peaceably serve God 76. And thou child shalt be called the prophet of the Highest for thou shalt go before the face of the Lord to prepare his ways 77. To give knowledge of salvation unto his people by the remission of their sins 76 77. Thou shalt be a Prophet of God to go before Christ to prepare men to receive him by calling them to repentance proclaiming that a Saviour is come to save his people by pardoning their sins 78. Through the tender mercy of our God whereby the day-spring from on high hath visited us 79. To give light to them that sit in darkness and in the shadow of death to guide our feet into the way of peace 78 79. The tender mercy of God having given us from Heaven the sum of heavenly Light to visit us 79. even to them that lived in the darkness of sin and misery and to guide us into the way of life and happiness 80. And the child grew and waxed strong in spirit and was in the desarts till the day of
their Souls 26. For whosoever shall be ashamed of me and of my words of him shall the Son of man be ashamed when he shall come in his own glory and in his Fathers and of the holy angels 26. They that to save their estates or lives are ashamed now to own me and the Gospel I will reject them as ashamed to own them or such as they in the day of Glory and their Extremity in Judgment 27. But I tell you of a truth There be some standing here which shall not tast of death till they see the Kingdom of God 27. Note All the three Evangelists prefixing this immediately before the History of Christ's Transfiguration do plainly tell us that it was that glimpse of his Glory which he meant 28. And it came to pass about eight days after these sayings he took Peter and John and James and went up into a mountain to pray 28. Matth. 17.1 Saith after six days not reckoning the two parts of the foregoing and the last day 29. And as he prayed the fashion of his countenance was altered and his raiment was white and glittering 30. And behold there talked with him two men which were Moses and Elias 31. Who appeared in glory and spake of his decease which he should accomplish at Jerusalem 32. But Peter and they that were with him were heavy with sleep and when they were awake they saw his glory and the two men that stood with him 33. And it came to pass as they departed from him Peter said unto Jesus Master it is good for us to be here and let us make three tabernacles one for thee and one for Moses and one for Elias not knowing what he said 34. While he thus spake there came a cloud and overshadowed them and they feared as they entred into the cloud 35. And there came a voice out of the cloud saying This is my beloved Son hear him 29 30 31 32 33 34 35. See on Matth. 17. I have largely opened all this in my Book called My Dying Thoughts Note If this glimpse of Glory was so sweet why do we fear to pass hence into the blessed Vision and Fruition 36. And when the voice was past Jesus was found alone and they kept it close and told no man in those days any of those things which they had seen 36. For Christ so commanded 37. And it came to pass that on the next day when they were come down from the hill much people met him 38. And behold a man of the company cried out saying Master I beseech thee look upon my son for he is mine only child 39. And lo a spirit taketh him and he suddenly crieth out and it teareth him that he foameth again and bruising him hardly departeth from him 40. And I besought thy disciples to cast him out and they could not 41. And Jesus answering said O faithless and perverse generation how long shall I be with you and suffer you Bring thy son hither 42. And as he was yet a coming the devil threw him down and tare him and Jesus rebuked the unclean spirit and healed the child and delivered him again to his father 37 38 39 40 41 42. See on Matth. 17.15 16. Since I have my self known one yet living that had an old and violent Epilepsy once twice or thrice a day perfectly cured near thirty years ago and so continueth after other great means used merely by fasting and earnest prayer suddenly in the midst of prayer the second day I do the easilier believe that the Devil and â—atural Disease of which he is the Executioner may consist together 43. And they were all amazed at the mighty power of God but while they wondered every one at all things which Jesus did he said unto his disciples 44. Let these sayings sink down into your ears for the Son of man shall be delivered into the hands of men 43 44. Let not my Glory and Power put you into vain expectations of earthly Dominion Observe and forget not that I tell you again and again that I must suffer and rise again 45. But they understood not this saying and it was hid from them that they perceived it not and they feared to ask him of that saying 45. Note Even the Apostles understood not that Christ must be crucified and rise again though he oft told it them and charged them that it might sink down into their Ears Therefore the belief of it was not then necessary to Salvation as it is now 46. Then there arose a reasoning among them which of them should be greatest 46. Note Alas that Pride and Ambition should begin so near to Christ and foretel the Calamity of the Church 47. And Jesus perceiving the thought of their heart took a child and set him by him 48. And said unto them Whosoever shall receive this child in my Name receiveth me whosoever shall receive me receiveth him that sent me for he that is least among you all the same shall be great 47 48. Humility must be your greatness 49. And John answered and said Master we saw one casting out devils in thy Name and we forbade him because he followeth not with us 50. And Jesus said unto him Forbid him not for he that is not against us is for us 49 50. See on Matth. 12.30 51. And it came to pass when the time was come that he should be received up he stedfastly set his face to go to Jerusalem 51. The time of his approaching Crucifixion and his Ascension to Heaven 52. And sent messengers before his face and they went and entred into a village of the Samaritans to make ready for him 53. And they did not receive him because his face was as though he would go to Jerusalem 52 53. Note For the Jews and the Samaritans disowned each other upon their Controversies about Worship 54. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did 55. But he turned and rebuked them and said Ye know not what manner of spirit ye are of 56. For the Son of man is not come to destroy mens lives but to save them And they went to another village 54 55 56. That which you take for the Spirit of Elias and Zeal for me against sin is a selfish uncharitable revengeful Spirit and not that which I will give you which is a Spirit of Love and Gentleness You know not your own hearts but take that for good in you which is evil and you know not me as you should do I come to save and not to destroy men This is the third sin against Charity recorded of John who was after the great Preacher of Love 57. And it came to pass that as they went in the way a certain man said unto him Lord I will follow thee whithersoever thou goest 58. And Jesus said unto him Foxes have holes and the birds of the
go unto him at midnight and say unto him Friend lend me three loaves 6. For a friend of mine in his journey is come to me I have nothing to set before him 7. And he from within shall answer and say Trouble me not the door is now shut and my children are with me in bed I cannot rise and give thee 8. I say unto you though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth 5 6 7 8. Though God be not as Man that giveth the importunate to be eased of them yet importunity also prevaileth with him as it fits the Receiver for his Gifts 9. And I say unto you Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you 10. For every one that that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened 9 10. He that will spare for no labour and take no denial shall have no denial finally He that easily giveth over his suit and will not be at pains and patience forfeiteth mercy by contempt 11. If a son shall ask bread of any of you that is a father will he give him a stone or if he ask a fish will he for a fish givâ— him a serpent 12. Or if he shall ask an egg will he offer him a scorpion 13. If ye then being evil know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit unto them that ask him 11 12 13. Note God's Goodness is a great ground of hope that he will grant our prayers that is as far as he hath promised 1. Grace and Glory certainly to all penitent Believers 2. And the things of this life on these three conditions 1. If they are such as are fit for the person 2. And he be sit for them 3. And it be fit to subserve God's higher ends his Glory and the publick good and do not cross them So much of his Spirit as is necessary to Salvation he will give to all true Believers And the additional degrees and gifts he giveth on the terms aforesaid 14. And he was casting out a devil and it was dumb And it came to pass when the devil was gone out the dumb spake and the people wondred 15. But some of them said He casteth out devils through Beelzebub the chief of the devils 14 15. See Matth. 12. They were so convinced of the fact of his Miracles that they had no plea for their unbelief left them but to say he did them by Conjuration which is the blaspheming of the Holy Ghost 16. And others tempting him sought of him a sign from heaven 17. But he knowing their thoughts said unto them Every kingdom divided against it self is brought to desolation and a house divided against a house falleth 18. If Satan also be divided against himself how shall his kingdom stand because ye say that I cast out devils through Beelzebub 19. And if I by Beelzebub cast out devils by whom do your sons cast them out therefore shall they be your judges 16 17 18 19. Note When Satan laboureth to divide the Church of Christ it is that he may destroy it And should we do worse against Christ's Kingdom than Satan will do by his own 20. But if I with the finger of God cast out devils no doubt the kingdom of God is come upon you 20. It is the approving work of God to set up his Kingdon against the Devils 21. When a strong man armed keepeth his palace his goods are in peace 22. But when a stronger then he shall come upon him and overcome him he taketh from him all his armour wherein he trusted and divideth his spoils 21 22. If I did not conquer Satan I could not cast him out of his possession of Bodies and Souls 23. He that is not with me is against me and he that gathereth not with me scattereth 23. See Matth. 12.30 24. When the unclean spirit is gone out of a man he walketh thorow dry places seeking rest and finding none he saith I will return unto my house whence I came out 25. And when he cometh he findeth it swept and garnished 26. Then goeth he and taketh to him seven other spirits more wicked then himself and they enter in and dwell there and the last state of that man is worse than the first 24 25 26. But let him that is delivered from Satans possession of Body or Soul take heed that he return not For when Satan is cast out he tryeth by his Temptations to get Possession of some others And when he hath asâ—â—â—â—ed many and is resisted and frustrate by the grace of God he resolveth again to try his assaults on him that was delivered And finding him careless unwatchful and ready to receive his Temptations he suggesteth worse things to him than those that he had renounced and bringeth in on fair pretences sevenfold worse vices than he had before And the end of that man is worse than was his first captivity to Satan Note It is some kind of rest to Devils to deceive and destroy Souls As it is to a malicious man to do mischief by revenge Devils are not yet at their most easeless state See Mat. 12.43 27. And it came to pass as he spake these things a certain woman of the company lift up her voice and said unto him Blessed is the womb that bare thee and the paps which thou hast sucked 28. But he said Yea rather blessed are they that hear the word of God and keep it 27 28. Note Carnal persons most regard carnal Relations 2. Christ accounts them that hear and keep God's Word as more amiable and blessed than it would be to have been his own Mother And we must judge as he doth Though when God maketh the provision for our Families out duty we must obey him as his Stewards in our distributions yet Grace is more amiable than natural Relations 29. And when the people were gathered thick together he began to say This is an evil generation they seek a sign and there shall no sign be given it but the sign of Jonas the Prophet 30. For as Jonas was a sign unto the Ninevites so shall also the Son of man be to this generation 29 30. As Jonas after three days abode in the Sea was sent to preach so after my three days in the grave I will rise and call the World to Repentance by mine Apostles and my Spirit and save them as Nineve was saved 31. The queen of the south shall rise up in the judgment with the men of this generation and condemn them for she came from the utmost parts of the earth to hear the wisdom of Solomon and behold a greater than Solomon is here 31. It shall appear that the Jews are worse than her and deserve destruction for being so
I say unto you Whosoever shall confess me before men him shall the Son of man also confess before the angels of God 8. Own me sincerely in the time of Tryal and I will own you before Angels where are your greatest concerns 9. But he that denieth me before men shall be denied before the angels of God 9. Without true Repentance 10. And whosoever shall speak a word against the Son of man it shall be forgiven him but unto him that blasphemeth against the holy Ghost it shall not be forgiven 10. To speak against me as a man is pardonable But when I shall send the Spirit of Miracles and Holiness to be my Witness in the World they that will not be convinced by this Spirit but blasphemously say It is the power and work of the Devils do sin against the last and great means of Conviction and being uncured are unpardoned 11. And when they bring you unto the synagogues and unto magistrates and powers take ye no thought how or what thing ye shall answer or what ye shall say 12. For the holy Ghost shall teach you in the same hour what ye ought to say 11 12. Let not the fear of your unready speech discourage you but trust the Spirit of God to help you 13. And one of the company said unto him Master speak to my brother that he divide the inheritance with me 14. And he said unto him Man who made me a judge or a divider over you 13 14. N. Whether the man would have had Christ taken on him an Authoritative Decision or only a free Arbitration is uncertain which ever it was Christ refuseth it A work of worldly Rule he disclaimed And he would not be so imprudent as to offend men by an Arbitration without need 15. And he said unto them Take heed and beware of covetousness for a mans life consisteth not in the abundance of the things which he possesseth 15. Take heed of being too desirous of wealth or plenty For neither life nor the comfort of life depends on plenty but on the holy and obedient use of what you have and on the blessing and love of God 16. And he spake a parable unto them saying The ground of a certain rich man brought forth plentifully 17. And he thought within himself saying What shall I do because I have no room where to bestow my fruits 18. And he said This will I do I will pull down my barns and build greater and there will I bestow all my fruits and my goods 19. And I will say to my soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 20. But God said unto him Thou fool this night thy soul shall be required of thee then whose shall those things be which thou hast provided 16 17 18 19 20. Note The damning folly of wicked men is 1. In over-loving the pleasure of the flesh to eat and drink and be merry and live at ease 2. To over-love Riches and Plenty as provision for this fleshly pleasure 3. To flatter themselves with the conceit of long life and to forget the shortness of time and their latter end 4. To neglect a due dependence on God for all things 5. To neglect the due care of the Soul and preparation for another World and to set less by Heaven than Earth such are the most miserable fools 21. So is he that layeth up treasure for himself and is not rich toward God 21. Such is every one whose chief care and labour is to have plenteous provision for his own Body and is not rich in Grace nor useth his riches to please God in good works 22. And he said unto his disciples Therefore I say unto you Take no thought for your life what ye shall eat neither for the body what ye shall put on 23. The life is more then meat and the body is more then raiment 22 23. Note Luke brings in things spoken at several times on several occasions for the matters sake See Matth. 6. Trust him for the less who hath freely given you the greater 24. Consider the ravens for they neither sow nor reap which neither have storehouse nor barn and God feedeth them How much more are ye better then the fowls 25. And which of you with taking thought can add to his stature one cubit 26. If ye then be not able to do that thing which is least why take ye thought for the rest 27. Consider the lilies how they grow they toil not they spin not and yet I say unto you that Solomon in all his glory was not arayed like one of these 28. If then God so cloth the grass which is to day in the field and to morrow is cast into the oven how much more will he cloth you O ye of little faith 24 25 26 27 28. Note All this is against distrustful care and trouble and not diligent labour in a Calling or prudent care to do our work and avoid evil See Mat. 6. 29. And seek not ye what ye shall eat or what ye shall drink neither be ye of doubtful mind 30. For all these things do the nations of the world seek after and your father knoweth that ye have need of these things 29 30. Be not anxious or troubled Note 1. The faithful must live quite above the life of worldlings 2. It should quiet a Child of God that his Father knoweth all his wants 31. But rather seek ye the kingdom of God and all these things shall be added unto you 31. Seek first c. 32. Fear not little flock for it is youâ— Fathers good pleasure to give you the kingdom 32. Note 1. Christ's Flock was then little and will be so comparatively on Earth but not in Heaven 2. They shall have a Kingdom 3. By the gift of God's good pleasure 4. They that shall have the Kingdom of Heaven should be above distrustful fear on Earth 33. Sell that ye have and give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth 33. See Matth. 6.19 20. The wisdom of Faith is to do all we can in this World in preâ—aration for another and at any rate to make sure of Salvation 34. For where your treasure is there will your heart be also 34. Either by Desire if you are uncertain to obtain it or by Delight if you have Assurance or strong hope or in full Joy when you possess it Note A man's Treasure is that which he believeth will make him most happy and loveth and seeketh it accordingly A dreadful Word to wordly men whose hearts are not on Heaven 35. Let your loins be girded about and your lights burning 36. And ye your selves like unto men that wait for their lord when he will return from the wedding that when he cometh and knocketh they may open unto him immediately 35 36. Live in a constant prepared waiting for
above all the Galileans because they suffered such things 3. I tell you Nay but except ye repent ye shall all likewise perish 2 3. Note We must not judge them the greatest sinners that suffer most here The Judge on the bâ—nch may do more wrong than the thief whom he hangeth And famous conquerors than robbers The day is coming that must set all right These Jews after suffered much more 4. Or those eighteen upon whom the tower in Siloe fell and slew them think ye that they were sinners above all men that dwelt in Jerusalem 5. I tell you Nay but except ye repent ye shall all likewise perish 4. Note Worse did befall the other Jews 6. He spake also this parable A certain man had a fig-tree planted in his vineyard and he came and sought fruit thereon and found none 7. Then said he unto the dresser of his vineyard Behold these three years I come seeking fruit on this fig-tree and find none cut it down why cumbreth it the ground 8. And he answering said unto him Lord let it alone this year also till I shall dig about it and dung it 9. And if it bear fruit well and if not then after that thou shalt cut it down 6 7 8 9 Christ had three years preach't to the obstinate Jews 10. And he was teaching in one of the synagogues on the sabbath 11. And behold there was a woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up her self 10 11. Satan was the executioner of her disease 12. And when Jesus saw her he called her to him and said unto her Woman thou art loosed from thine infirmity 13. And he laid his hands on her and immediately she was made straight and glorified God 12 13. By Divine Power 14. And the ruler of the synagogue answered with indignation because that Jesus had healed on the Sabbath-day and said unto the people There are six daies in which men ought to work in them therefore come and be healed and not on the sabbath-day 15. The Lord then answered him and said Thou hypocrite doth not each one of you on the sabbath loose his ox or his ass from the stall and lead him away to watering 16. And ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the sabbath-day 14 15 16. Note It is the part of Hypocrites to set up Ceremony and Circumstances against Moral Duties or necessary good Works to Body or Soul 17. And when he had said these things all his adversaries were ashamed and all the people rejoyced for all the glorious things that were done by him 17. His Reason and hâ—s Miracle convinced the common people of the shameful 〈…〉 that 〈◊〉 18. Then said he unto what is the kingdom of God like and whereunto shall I resemble it 19. It is like a grain of mustard-seed which a man took and cast into his garden and it grew and waxed a great tree and the fowls of the air lodged in the branches of it 20. And again he said Whereunto shall I liken the kingdom of God 21. It is like leaven which a woman took and hid in three measures of meal till the whole was leavened 18 19 20 21. Note Though Christ's Flock was little at first the Kingdoms of the World were after to become his Kingdom and Nations to be discipled and baptized 22. And he went through the cities and villages teaching and journeying towards Jerusalem 23. Then said one unto him Lord are there few that be saved And he said unto them 24. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able 22 23 24. Instead of enquiring How many do thou labour to be one And know that the Gate is strait A life of Faith and Holiness must cost men sufferings in the flesh therefore do not lazily wish and seek but strive and spare no pains or cost For many that seek erroneously or slothfully and as Hypocrites give God but the second place shall never be saved 25. When once the master of the house is risen up and hath shut to the door and ye begin to stand without and to knock at the door crying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are 26. Then shall ye begin to say We have eaten and drunk in thy presence and thou hast taught in our streets 27. But he shall say I tell you I know you not whence you are depart from me all ye workers of iniquity 25 26 27. All would be saved and cry for mercy when it is too late therefore strive without delay And then all pretences of familiarity with Christ or Clergy or Church-Priviledges will save no unsanctified man 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you your selves thrust out 28. It will increase your torment to see those that never saw and heard what you have done to be in Heaven and you thrust out to Hell for your unbelief and wickedness 29. And they shall come from the east and from the west and from the north and from the south and shall sit down in the kingdom of God 30. And behold there are last which are first and there are first which shall be last 29 30. The faithful shall be received from all parts of the Earth And some that shall be born and called long hence shall be more excellent persons and have a more glorious Crown than many that are called now and when you Jews are rejected who were a Church before them 31. The same day there came certain of the Pharisees saying unto him Get thee out depart hence for Herod will kill thee 32. And he said unto them Go ye and tell that fox Behold I cast out Devils and I do cures to day and to morrrow and the third day I shall be perfected 31 32. Note He liken's Herod to a Fox for subtilty and cruelty This Example of Christ will not justifie any contumelious Language against Kings though they that are called to it may plainly and humbly tell them of their sin and danger regarding their due honour And Historians may truly describe them when they are dead 33. Nevertheless I must walk to day and to morrow and the day following for it cannot be that a prophet perish out of Jerusalem 33. Whatever Herod do I shall do my work and finish it and shall not suffer by Herod in Galilee which is his Jurisdiction but at Jerusalem the place of killing Prophets 34. O Jerusalem Jerusalem which killest the prophets and stonest them that are sent unto thee how often would I have gathered thy children together as a hen doth gather her brood under her wings and ye would
and said to them murmur not among your selves 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day 43. The objections which you murmur on do indeed require Divine Grace to overcome them and therefore none can sincerely believe and come to me as a Christian except the Father who sent me to save men convince and draw them to me to be saved and all those I will raise to life everlasting 45. It is written in the Prophets and they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me 45. As the Prophets speak of a Divine teaching so it is those that are thus taught of God that come to me 46. Not that any Man hath seen the Father save he which is of God he hath seen the Father 46. Not by a Teaching by seeing him For it is I only that come from him that have seen him 47. Verily verily I say to you he that believeth in me hath everlasting life 48. I am the bread of life 49. Your Fathers did eat Manna in the Wilderness and are dead 50. This is the bread that came down from Heaven that a man may eat thereof and not die 51. I am the living bread which cometh down from Heaven If any man eat of this bread he shall live for ever and the bread that I shall give him is my flesh which I will give for the life of the World 47. I tell you he that believeth on me hath that everlasting Life which Manna gave not for they are dead that did eat it I am the Bread that come indeed from Heaven and give Life not temporary but everlasting not to a few but to the World or universal Church My sacrificed flesh shall purchase this 52. The Jews therefore drove among themselves saying how can this man give us his flesh to eat 53. Then Jesus said to them verily verily I say to you except ye eat the flesh of the Sâ—n of Man and drink his blood ye have no life in you 54. Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day 55. For my flesh is meat indeed and my blood is drink indeed 52. This seemed to them a saying not to be digested and Christ at that time would no further explain it to them than by saying I tell you unless that you live by virtue of my Flesh and Blood received by Faith as food is by your mouth ye have no spiritual saving life It is all they that thus by Faith partake of my Sacrificed Flesh and Blood that have the Title and beginning of Eternal Life and I will at last raise them up to the full fruition of it For my sacrificed Flesh and Blood are truly enlivening and saving 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him 56. He that by true Faith trusteth in my sacrificed Flesh and Blood professeth thereby to be united to me as digested food is to the body whereby I also dwell in him and I will give him the Spirit of Life and he shall live by influence from me 57. As the living Father hath sent me and I live by the Father so he that eateth me he shall live by me 57. As the Father is Essential Self-life and I live by Communication from him so he that is intimately united to me and I to him as food is to the body by digestion by a covenanting lively Faith shall live by me a life of Grace and Glory 58. This is the bread which came down from Heaven Not as your Fathers did eat Manna and are dead He that eateth of this bread shall live for ever 58. I am the true Bread from Heaven who give everlasting Life when your Fathers who did eat Manna died and were not by that made immortal 59. These things said he in the Synagogue as he taught in Capernaum 59. N. Remember it was not those only that had followed him that he spake this to and the following sharp passages but to his auditors at Capernaum 60. Many therefore of his Disciples when they had heard this said this is an hard saying who can hear it 60. N. Christ would not forbear this mysterious doctrine though the hearers could not digest it but would make an ill use of it to depart from him 61. When Jesus knew in himself that his Disciples murmured at it he saith to them doth this offend you 62. What if ye shall see the Son of Man ascend up where he was before 61. I will e're long ascend up visibly to Heaven And will not that prove that I came from Heaven 63. It is the Spirit that quickneth The Flesh profiteth nothing The words that I speak to you they are Spirit and they are Life 63. And as to your offence at my words of the eating of my Flesh you know that Flesh of it self would be a dead and sensless thing were it not for the Soul that is it's life And so it is not my meer dead flesh that I say shall give you life but my Flesh as it is in dignity the Body of the Son of God purchasing life for the World and as it is accompanied with the operation of the Holy Ghost which animaterh them spiritually who by Faith are united to me And thus not only my flesh but the words that I speak to you are by my Spirit made the means of communicating to you Spirit and Life 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 64. But there are some of you that follow me that are not true believers and therefore have not this quickening Spirit For he knew their hearts and knew who would after betray him N. Though Christ knew Judas and other Hypocrites he did not expel them but sent out Judas to Preach with the rest to tell us how the visible Church will be constituted and must be ordered 65. And he said therefore I say to you that no man can come to me except it were given to him of my Father 65. N. That the word Can speaketh not of Physical power but partly moral indisposition and partly an hypothetical impossibility of event 2. That though Gods grace be the cause of faith no man is deprived of that Grace but by his own wilful sin which maketh him unexcusable 66. From that time many of his Disciples went back and walked no more with him 66. By forsaking him they shewed that they were never sound believers 67. Then said Jesus to the twelve will ye also go away 68. Then Simon Peter answered him Lord to whom shall we go Thou hast the words of eternal life 69. And we believe and are sure that thou art the Christ the Son of the living God 67. N. 1. Christ puts
bringeth forth much fruit 21. When Greeks by the same of Christs Miracles desired to see him he tells them that indeed the time of his glory in the world by mens believing on him was at hand But that he must die first and then the Catholick Church should be gathered A grain of Wheat is said to die because the dissolution and change maketh it no longer a grain of Wheat but the seed of many new grains with the Straw 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal 25. And as it is with me it will be with you He that so overloveth his life as that he cannot forsake it for my sake and his Salvation shall lose it by keeping of it And he that casteth it away as men do a hated thing rather than deny me and sin shall live for ever 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor 26. If any man will be a Christian let him not stick to do and suffer as I do but believe that he shall fare no worse than I but if he die he shall be with me where I am For my Father will honour those that serve me N. 1. To be a Christian and to be one that serveth Christ are all one 2. Salvation is promised to all that serve Christ 3. They that serve him shall be with him where he is therefore the spirits of the just made perfect are in Paradise and Heaven for Christ is there This is our great comfort in life and at death And we must then thus think of our godly departed friends they are all with Christ 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour 28. Father glorifie thy name Then came there a voice from Heaven saying I have both glorified it and will glorifie it again 27.28 I am a man and my Soul is troubled at the foresight of my death and suffering and nature inclineth me to say Father save me from it But I must not take up with that natural desire for I came on purpose thus to suffer Therefore my choice and prayer is Father glorifie thy Name Then came there a voice c. 29. The people therefore that stood by and heard it said that it thundred others said An angel spake to him 29. They heard the sound but understood not the words 30. Jesus answered and said this voice came not because of me but for your sakes 31. Now is the judgment of this world now shall the prince of this world be cast out 32. And I if I be lifted up from the earth will draw all men unto me 33. This he said signifying what death he should die 30. This voice though spoke to me was for your conviction and not for my sake only For now the time is at hand when the wickedness of this world shall be detected and punished and Satan the Prince of this world cast out of his possession by the gathering of my Chuâ—ch And when I am lifted up from the earth by Crucifixion I shall be lifted up to Heaven in glory and will by my Word and Spirit draw many Nations to me their Saviour By being lift up he meant his Crucifixion as in order to his Resurrection and Ascension 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou the Son of man must be lift up who is this Son of man 34. We have been taught that Christ dieth not but shall have an everlasting Kingdom who then is that Son of man that thou sayest must be lift up 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth 36. While ye have light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them 35 36. Though Christ abide for ever he will not for ever abide visible with you It is but a little while that he who is the light will continue among you Obey the Light while you have it lest darkness surprize you and he that walketh in darkness knoweth not whither he goeth nor whether he do well or ill Before I be taken from you believe in me that ye may be illuminated adopted and enjoy the light 37. But though he had done so many miracles before them yet they believed not on him 38. That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed 37. All his Miracles caused them not to believe And so Isaiahs prophesie was fulfilled in them c. 39. Therefore they could not believe because Esaias said again 40. He hath blinded their eyes and hardned their heart that they shouâ—d not see with their eyes nor understand with their heart and be converted and I should heal them 41. These things said Esaias when he saw his glory and spake of him 39. And no wonder that they believed not for it could not be it being foretold by Isaiah that God would forsake them which Isaiah foreseeing Christs day by inspiration did mean in that prophesie N. To understand this 1. We must distinguish between a caused Necessity and a Necessity of Consequence in order of arguing 2. Between men that have forfeited Gods grace by rejection and those that Grace is newly offer'd to And so 1. God is not the efficient cause of any sin 2. But he deseâ—teth many that abuse his Grace and leaveth them to their blindness and obstinacy 3. And for it he causeth their destruction 4. And he oft foretelleth this 5. And his prediction maketh the thing foretold hypothetically necessary or a certain consequence in order of arguing It being impossible that God should lie And so all that is foreknown by God or man will come to pass when foreknowledg doth not cause it but prove it 6. And deserted Souls have a moral impotency to repent that is an indisposition which nothing in their depraved nature will overcome 42. Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue 43. For they loved the praise of men more then the praise of God 42. Many of the chief Rulers had a secret belief but not enough to make them openly own and confess him left they should be excommunicate and reproacht For the love of their reputation with men did prevail in them against their love of Gods approbation 44. Jesus cried and said He that believeth on me believeth not on me but on
but have told you the truth I go before you to prepare for your entertainment 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also 3. Fear not that I should leave you desolate I do not prepare a place for you in vain but will come again and take you and all believers to my self as a glorified Society N. Did not many other Texts assure us of the Souls reception to Christ at our death this would be sad to us and make us think he would not take us to himself till his return to judgment But it being then that our felicity will be consummate in the consummation of the whole Church in one body therefore Christ putteth this promise of the fullest perfection for their comfort 4. And whither I go ye know and the way ye know 4. And you are not utter strangers to the God and Place that I go to or to the way 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth the life no man comâ—th unto the Father but by me 5 6. It is to the Father I am going And think not carnally of the place or state or way I am your way and Guide and I am the Truth signified by all ceremonial shadows and I am your Life both efficiently directively and finally you must come to God as your end by me as the only way if ever you will be happy 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him 7. You see me in my bodily presence But if you had known me better in my spiritual Being and in the works which I have done by my Fathers power you would better have known my Father also But as you have seen him in me and my works so henceforth you shall know him more 8. Philip saith unto him Lord shew us the Father and it sufficeth us 8. If we might but see the Father it would satisfie us N. Man in flesh would fain live by sight as more satisfying to him than meer faith 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Fathet and how sayest thou then Shew us the Father 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works 9 10. God is invisible and to be seen only in his works effects and appearances And in what or whom canst thou expect to see him more apparently than in me Have I been so long with you and hast thou not seen and known me If thou hast seen me thou hast seen the notifying appearance of the Father And what other sight of the Father canst thou expect Believest thou not that God the Father is so in me and I in him as that he appeareth to the world by me and though his Greatness shine more conspicuously in Sun and Stars Heaven and Earth yet his Holiness Wisdom and ruling Will and his saving Love to sinful man shew themselves most in me in the words that I speak and the works that I do which it is the Father that worketh in me 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father 11. If you will not believe my own testimony believe me for my Works that I am in the Father and acted by him and he is in me and his Power acteth by me And this Power shall be so manifested that I will enable those that believe in me to do greater Miracles than I have done when I ascend to my Father and send down my Spirit on them by which you shall see that I was acted by the Power of the Father 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son 14. If ye shall ask any thing in my name I will do it 13. And you shall find by experience in the answer of your Prayers that I am in God and actuate you by his Power For whatever you ask in my name which is fit to be asked and received I will do it as the Mediator between the Father and you that the Father may be glorified in and by the office of my Mediation and Administration When you find that asking in my name procureth your dâ—sire you may know that it is by me 15. If ye love me keep my commandments 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 15 16 17. If you do but love me and shew it by sincere keeping my commandments I will pray the Father and he shall give you the Holy Ghost in an eminent peculiar manner to be a Paraclet or an Agent and Advocate and Intercessor between me and you pleading my Cause with you and the World and pleading your Cause in Prayer with me and my Father To which end he shall as a vital Principle abide with you for ever Even Gods Spirit of Truth who shall teach you the Truth and confute the lying Deceiver The World cannot receive him as an Illuminater and Comforter because not knowing him and being prepossessed with contrary malignant inclinations it resisteth him But he hath in some measure taken possession of you already and ye know and obey him and he dwelleth with you and shall be in you as sent by me and as my Witness 18. I will not leave you comfortless I will come to you 18. Let not my departure too much trouble you I will not leave you as destitute Orphantes but I will rise and see you and when Ascended I will come to you by my Spirit and at last come and take all the Church unto my Glory 19. Yet a little while and the world seeth me no more but ye see me because I live ye shall live also 19. Though I shall shortly depart out of the sight of this World yet ye shall see me For I am your Head and Principle of Life and as I shall live with God in Glory so shall ye live by Communication of Life from me Note Here we have security for the Souls Immortality and Heavenly felicity If Christ live we shall live 20. At that day ye shall know that I
am in my Father and you in me and I in you 20. In that measure that this Spirit of Life is from me communicated to you ye shall Experimentally find that as I am in the Father and act by his Power so you are in me acted by my Love and Power and I in you thus acting you by my Spirit 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him 21. This Holy Spirit which I promise you is the Spirit of Love And he that loveth and keepeth my Commandments is he that truly loveth me And though with a Love of benevolence and beneficence I Love many Enemies to their Conversions yet it is only they that thus Love me that shall be Loved of my Father with Complacence and Felicitation And I will delight bless and glorifie them with my Love and make my self fuller known to them 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world 23. Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 22 23. The manifestation of my self is not to be by Monarchical outward Pomp which the World expecteth but by Spiritual Gifts and Comforts and Rewards And none are prepared for these but they that love me and keep my words These my Father will Love and my Father and I will come to him by the Spirit and make our aboad with him for ever 24. He that loveth me not keepeth not my sayings and the word which you hear is not mine but the Fathers which sent me 24. But the World that Loveth me not keepeth not my words And it is the Fathers word and not mine only which they reject 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you 25 26. I tell you all these things with my own Mouth while I am present with you But they shall be better understood and take deeper rooting in your Memory and Affections by the work of the Paraclets the Holy Ghost whom my Father will send in my Name my Agent Advocate and Witness he shall more fully teach you all things and bring all things that ever I said to your remembrances that you may teach and record them to the World 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid 27. And taking my farewell of you I do not only wish but give and leave with you my Grace and Benediction Not such an uneffectual or delusory peace in Sin as the World giveth But the beginning of everlasting Felicity Therefore let not your hearts be troubled or afraid at my departure as if ye were deserted 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father for my Father is greater then I. 28. Ye have heard with trouble my words that I go away and come again to you If ye understood this aright your Love to me would make you rejoyce because as I told you it is my Father that I go to And he is greater than I whom he hath made Mediator And the presence of his Glory is better than this base wicked World 29. And now I have told you before it come to pass that when it is come to pass ye might believe 29. I have foretold you of my departure and my sending the Spirit that when it s come to pass your Faith may be helped by remembring my Predictions 30. Hereafter I will not talk much with you for the Prince of this world cometh and hath nothing in me 30. I shall not speak much more to 〈…〉 my death For the Devil the Prince of the 〈◊〉 and the Romish and Jewish Powers his Agents are ready to Execute what I came to suffer but shall find in me no guilt or desert of suffering 31. But that the world may know that I love the Father and as the Father gave me commandment even so I do Arise let us go hence 31. But that I may shew to Mankind that my Love to my Father and my perfect Obedience to his Commands are more Powerful in me than the love of this Life I shall willingly suffer for Man an undeserved cursed death Arise and let us go to the place where I know Judas will come to apprehend me CHAP. XV. I Am the vine and my Father is the husbandman 1. I am to you like the Vine that giveth forth her Vital juice for Mans life and delight And my Father is as the Husbandman that planteth owneth and disposeth of the Vine and Fruit. Note Whether Christ spake this before they rose from Supper or as they went by the way is uncertain 2. Every branch in me that beareth not fruit he taketh away and every branch that bareth fruit he purgeth it that it may bring forth more fruit 2. All that manifest themselves Christians and are Baptized and Grafted into my Church are to me as the Branches are to the Vine as to Coveâ—ant-insition And every 〈…〉 â—hristia◠〈◊〉 is not sincerely fruitful 〈…〉 superfluous branch And the sincere and fruitful shall be pruned by Instruction Discipline and Correction that they may be yet more fruitful 3. Now ye are clean through the word which I have spoken unto you 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me 3 4. You are now in some measure cleansed and sanctified by my Word and Grace But do ye think that all your work is done or all your danger over it must be still your care to abide in me by continued Faith and Love and that I may abide in you by my Spirit and Grace For as the branch can bear no Fruit of it self but by vertue communicated from the Stock and therefore must abide in it No more can you except you abide in me 5. I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing 5. Your â—â—â—tion and continuance in me must make you fruitful â—or out of me and without my communicated Spirit of Grace you can do nothing that will save you 6. If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and
had not come with sufficient evidence it had not been their sin not to believe me to be the Christ But now their unbelief and Persecution hath no pretence 23. He that hateth me hateth my Father also 23. The hatred that is against me is consequently against God my Father it being his Word Works and Witness which they reject 24. If I had not done among them the works which none other man did they had not had sin but now have they both seen and hated both me and my Father 24. They had not been bound to believe me to be the Christ if I had not shewed Gods Attestation such works as no man else can do or if any one had done the like Note Yet it is a false inference of the Infidels that therefore none are bound to take him for the Christ where he never came and did such works For History may as infallibly transmit the notice of his Works as Sight and Hearing could receive them 25. But this cometh to pass that the word might be fulfilled that is written in their Law They hated me without a cause 25. But the Word written in Psal 3.19 which in a large sense is part of their Law is thus fulfilled 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which procedeth from the Father he shall testifie of me 26. But when the Holy Ghost my Advocate and your Comforter is sent down upon you whom after my Resurrection I will send to you for his Eminent signal Gifts from the Father even that Holy Spirit of Truth which proceedeth from the Father he shall be my great Prevailing Witness both to you and by you to the World and shall cause belief 27. And ye also shall bear witness because ye have been with me from the beginning 27. And you on whom this Spirit shall come down shall by his operation be made my effectual Witnesses of what I have said and done and suffered because you have been with me as Eye and Ear Witnesses from the beginning of my publick Ministration CHAP. XVI THese things have I spoken unto you that ye should not be offended 2. They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doeth God service 1 2. I foretell you what you must expect that when it cometh you may not be scandalized and turned back They shall cast you out by Excommunication of their Sacred and Civil Assemblys as a reproach yea they that kill you shall do it as an acceptable offering or service to God Note How little do the Religious pretenses of Persecutors deserve regard 3. And these things wilâ— they do unto you because they have not known the Father nor me 3. Did they know the Father and me they would do otherwise wilful Ignorance is the cause 4. But these things have I told you that when the time shall come ye may remember that I told you of them And these things I said not unto you at the beginning because I was with you 4. Remember I foretold you all this which I said not from the beginning because I was with you to incourage you and your time of trial was not come and at first you could not so well bear it 5. But now I go my way to him that sent me and none of you asketh me whither goest thou 6. But because I have said these things unto you sorrow hath filled your heart 5 6. But now I am going to him that sent me and though it be on your business and for your interest you ask me not whither and for what I go But sorrow oppresseth you to hear of my departure 7. Nevertheless I tell you the truth It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you 7. Believe it my departure is for your benefit For the Holy Ghost whom I will then send will be better to you than my bodily presence on Earth 8. And when he is come he will reprove the world of sin and of righteousness and of judgment 9. Of sin because they believe not on me 10. Of righteousness because I go to my Father and ye see me no more 11. Of judgement because the prince of this world is judged 8 9 10 11. And it will be his work effectually to plead my cause And first to convince the World of their sin in accusing rejecting and murdering me in whom they should have believed which he will do by his Gifts Miracles and inward Operations And Secondly to convince them of the Truth and Righteousness of my Person and Doctrine and my Right to be the Head of the Church and the Righteousness of my Government of it Because I go into Heaven to take fuller Possession of my Plenipotency and Administration and by my Spirit in you and on the Hearers shall more effectually convince Men and gather my Church than I did while I was with you And Thirdly He shall convince them that God hath Exalted me to the Power of Conquering Satan and his Kingdom and punishing Rebellious Adversaries when they shall see that by my Spirit the Kingdom of Satan falleth and the Powers that served him are partly Converted and partly confounded and destroyed 12. I have yet many things to say unto you but ye cannot bear them now 12. I have many things more to make known to you which you are not yet prepared to receive 13. Howbeit when he the Spirit of truth is come he will guide you into all truth for he shall not speake of himself but whatsoever he shall hear that shall he speake and he will shew you things to come 13. But when the Holy Spirit of Truth is come upon you he will make you capable and will guide you into all Truth which you must Preach and Record for the Propagating and ordering my Church Preaching to the Gentiles laying by the Mosaick Law c. For he shall speak but that which is of God and things to come and which you are not yet fit to receive 14. He shall glorifie me for he shall receive of mine and shall shew it unto you 14. It is this Extraordinary gift of the Holy Ghost which shall be my great convincing Witness in the World that shall prove me to be the Saviour For it is from me that he is sent and my Word that he shall Teach you whether it be Remembring or Expounding what I have already spoken or Teaching you more by Inspiration What he saith and doth in and by you my chosen Apostles that I do by him and you 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you 15. I say he shall take of mine For the wisdom Grace and Gifts that come from the Father come from me that which
is his is mine and the Spirit is sent by the Father and by me 16. A little while and ye shall not see me and aâ—ain a little while and ye shall see me because I go to the Father 16. As it is but a little while till I that am now with you shall depart from your sight so it will be but a short time till I shall return from Heaven to which I am Ascending or as some Expound it I shall be a little while dead and a little while with you after my Resurrection 17. Then said some of his Disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I go to the Father 18. They said therefore What is this that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Do ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 17 18 19. Jesus perceived that they understood him not 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowful but your sorrow shall be turned into joy 21. A woman when she is in travail hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you 20. You shall have a time of suffering Sorrow while bad Men are triumphing over you and rejoycing but your Sorrow shall be turned into Joy in the sense of my Resurrection and the Comforts of the Holy Ghost and the success of your labours and your own Salvation As a Woman delivered hath joy in her Birth instead of the sorrows of her Travail I my self will again see you when I am Risen and finally glorifie you And then you shall have a Joy which none can deceive you of or diminish 23. And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto have ye asked nothing in my name ask and ye shall receive that your joy may be full 23 24. You shall not then learn by asking me questions as now But you shall Petition the Father in my Name and he will give you what you need both for your own Instruction and for your Ministry You have not hitherto understood and used my Intercession so fully as you must do hereafter and have nor used to ask in my Name so explicitely as you must do But heâ—erâ—after you must ask in my Name to be heard for my Merits and sake as your Intercessor As thus by fervent Prayer and fuller answers and gifts shall cause your fuller Joy 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father 25. I have hitherto spoken to you in Parables letting in the Light by such degrees as you were fit to bear But when I send you the Holy Ghost you shall know more plainly the Mysteries of God 26. At that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God 26 27. You shall then put up all your Prayers in my Name which I would not have you so to understand as if the Father himself did not Love you but must be moved to it by me I say more than that I will Pray for you even that the Father himself loveth you because ye have loved me and believed in me c. Note First I say not that I will Pray is but Christs ordinary use of a Positive phrase for a Comparative it is I say not this only but more Secondly Our Love to Christ as well as our Faith is called the cause why God loveth us Thirdly But this Because signifieth no efficient cause of any thing in God but a Moral Qualification of the receiver called a Material dispositive receptive Cause 28. I came forth from the Father and am come into the world again I leave the world and go to the Father 28. Note I have before shewed that this coming from the Father signifieth not any local removal of of the Deity but its Conjunctive Operation on the humane Nature and its miraculous Conception or Production 29. His Disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God 29 30. We now perceive that thou knowest the secrets of our hearts and what thoughts and doubts they were that troubled us which thou hast now plainly resolved Therefore we believe thou comest from God 31. Jesus answered them Do ye now believe 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me 31 32. As confidently as you speak I tell you the hour is now at hand in which you shall every man be afraid to own me and shall shift for your selves and fly to your Houses and shall leave me forsaken of you all alone But I will not call it alone for the Father will not forsake me 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world 33. I have told you what is to befal you hereafter that though you will be grieved at my departure you may fetch your Peace and Joy from the Assurance of what I will do for you after my Resurrection You shall have Tribulation to the flesh in the World But let not that dismay you but take comfort in me who have overcome the World even its flattering Tempations and its malicious Prosecutions And my Victory is virtually yours who shall overcome by my Intercession Spirit and Graces CHAP. XVII THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee 1. This Prayer Christ made to his Father lifting up his Eyes to Heaven to teach us to look thither as the place whence God appeareth in Glory Father the hour of my death undertaken for Mans Redemption is at hand Glorifie thy Son by thy Attestation and his Resurrection
that his Glory may be the Glory of thy Power Wisdome and Love to Man 2. As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him 2. As thou hast advanced him to this Power to be the Owner and Lord of all flesh for Disposals Legislation Judgment and Execution to order all things so as may secure the Possession of an Eternal Life of Happiness to all that thou hast given him by effectual Decree to be certainly eventually saved All things being for the good of thine Elect. 3. And this is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent 3. And what is Life Eternal but that perfect knowledge of thee which fills the Soul with Love and Joy and the knowledge of thy Glory shining forth in thy Son Jesus Christ with his Body the Heavenly Society And the beginning of this knowledge is the beginning and way to Perfection 4. I have glorified thee on the earth I have finished the work which thou gavest me to do 4. My Doctrine Example and Miracles have here shewed forth thy Glory I am neer the end and have almost finished that work on Earth for Mans Redemption which I undertook 5. And now O Father glorifie thou me with thine own-self with the glory which I had with thee before the world was 5. As I have almost performed my part perform thou thy part of the Covenant of my Mediation and give me the Son of Man a due participation of that Glory which my Divine Nature had with thee from Eternity Note This Text is by divers diversly Expounded First Some say that Christs humane Soul was Glorified before the Word was Secondly The Arians say that he had a superangelical Nature only before the World was which united it self to a humane Soul say some or only animated a humane Body say others Thirdly Others of late say he hath three Natures uniting it self to the Prime Created Superangelical Nature And this uniting it self to a humane Soul and Body say some or to a humane Body alone say others Fourthly But the plain Paraphrase which I have given is the Doctrine of the Orthodox universal Church 6. I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me ad they have kept thy word 6. I have made known thee and thy Will to them whom thou gavest me out of the World to be my peculiar Disciples They were thine as their Creator and thou gavest them me to be their Redeemer and I have taught them thy word and they have kept it 7. Now they have known that all things whatsoever thou hast given me are of thee 7. They have known this Fundamentally that I and my Doctrine and Works are all of thee 8. For I have given unto them the words which thou gavest me and they received them and have known surely that I came out from thee and they have believed that thou didst send me 8. Note that Christ insisteth so much on this because to believe that he and his doctrine and Works are all of God is virtually to believe that they are all true without searching after any other Reason of yours For he is mad that believeth not that there is a God and he believeth not a God who believeth him not to be perfect and therefore to be Just Good and True and not the Deceiver of the World 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them 9 10. It is out of special Love to them for the Salvation and welfare of these that I now pray to thee and not for the meer Worldlings and Enemies of thy Kingdom though for them also I have such desires and Prayers as signifie my common Love and the Elect among them yet unconverted I have such requests for as are suited to their state But these that thou hast given me peremptorily to save are the People of of thy peculiar Love as well as mine And all that I so Love thou lovest also and it is in them that I am glorified and my Person Office and Grace is honoured which others do but Swinishly despise 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own name those whom thou hast given me that they may be one as we are 11. And now I am leaving the Word but must leave them in it to Tryals and Persecutions while I am with thee And seeing their Union by one Faith and Love is their Character strength and safety without which they will fall into Scandal and dissolution O keep them by Concentring in thee and thy Will and not distracted by humane Devices and Interests that they may be one in Faith Hope and Practice as we are one 12. While I was with them in the world I kept them in thy name those that thou gavest me I have kept and none of them is lost but the son of perdition that the scripture might be fulfilled 12. All that thou gavest to be my adherent followers I have kept in thy Name save the Son of Perdition in whose Revolt and Treachery the Scripture is fulfilled 13. And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves 13. I Come to thee but I leave them my Word to fortifie them with that joy which they will need in their Afflictions 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world 14. It is not all the World that will be saved by me but a select People to whom I effectually give thy Word and the World hateth them because their Doctrine Mind and Life do differ from the World and they are of another Spirit and Society of which I am the Head 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world 15. They have work to do in the World from which I do not pray thou shouldest take them but that thou keep them pure from the sins Temptatations and Malice of the World as those that are separa-from it to obey thee as I their Leader am 17. Sanctifie them through thy truth thy word is truth 17. Qualifie and separate them by thy Truth to propagate thy Truth even thy Word which is Truth 18. As thou hast sent me into the world even so have I also sent them into the world 18. As thou sentest me for the work of a Redeemer into this sinful World so have I sent them for
the work of Apostleship 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth 19. For their sakes I become a Sacrifice offered to thee that they may by my Doctrine Example and Spirit be also totally devouâ—ed to serve thee 20. Neither pray I for these alone but for them also which shall believe on me through their word 20. But it is not for them only that I pray but for all that by their Ministry shall become true Christians 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou has sent me 21. And the sum of my Prayer for them is that as I am so united to thee that what thou speakest I speak and what thou Lovest I Love and thy Works are my Works wrought by thee so they may be one in us and not in any uncapable Center of humane Invention and Usurpation and may all speak the same thing which they have heard from thee by me and may Love what we Love and do our work and not their own That by their concord in Faith Love and Practice the world may be won to Christianity and not scandalized by their Discord and Fractions or by forsaking the true Unity and combining for wordly Interest on worldly terms 22. And the glory which thou gavest me I have given them that they may be one even as we are one 22. And as thou has glorified me in the World by the Power of working Miracles and gathering Sinners home to thee I have glorified them by giving them the same Power to work Miracles and to call and convert the World that they may be one Body of one Mind and do one work as I have done thy work alone 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me 23. That while I work in them by my Word and Spirit as thou workest in me they may be perfected into one concordant harmonious Body united in Faith and Love that this Lustre of their Excellency and Concord may convince the World that thou hast sent me to restore them that are so much restored and that thou lovest them as thy Redeemed Sanctified ones as thou lovest me their Redeemer 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world 24 Father as it was thy Covenant with me as my Reward for Redemption it is now my Will and Desire that all that thou givest me by Conversion as true Christians to be saved may be after death with me where I am that they may see the Glory which thou givest me the sight of which is part of their glorification For thou lovest me before the Foundation of the World and wilt communicate Glory to them by me 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me 25. O Righteous Father that world of Men whom thou hast Created have not known thee but I that have known thee have declared thee to them and these my Disciples having known that thou hast sent me have believed my word concerning thee 26. And I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them 26. And I have by my Word and Works made thee and thy will known to them and will do so yet more that the Holy Spirit of Love with which thou hast filled me may be in them and by that Spirit I may be in them CHAP. XVIII VVHen Jesus had spoken these words he went forth with his deciples over brook Cedron where was a garden into the the which he entred and his Disciples 2. And Judas also which betrayed him knew the place for Jesus oft-times resorted thither with his disciples 1. This Sermon and Prayer being spoken after the Sacrament Jesus went to the Garden where he knew he should be apprehended Judas knew the place because Christ oft went thither c. 3. Judas then having received a band of men and officers from the cheif priests and Pharises cometh thither with lanterns and torchees and weapons 3. Note Judas was the Informer that led the Officers such as Constables and the Chief Priests and the Pharisees of their party were they that like Justices furnished them with Commissions and Armed men 4. Jesus therefore knowing all things that should come upon him went forth and said unto them Whom seek ye 5. They answered him Jesus of Nazareth Jesus saith unto them I am he And Judas also which betrayed him stood with them 5 6. Note Christ fled not when his hour was come 2. What a stony heart had Judas all this while 6. As soon then as he had said unto them I am he they went backward and fell to the ground 6. Some of them went backward and fell Note This stopt not them or their Companions 7. Then asked he them again whom seek ye And they said Jesus of Nazareth 8. Jesus answered I have told you that I am he If therefore ye seek me let these go their way 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none 7 8 9. Note Christ was careful for the Bodily safety of his Disciples till their hour came 2. His words of Loosing none are here Expounded as reaching to the body as well as to the Soul 10. Then Simon Peter having a sword drew it and smote the high priests servant and cut off his right ear The servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword unto the sheath the cup which my Father hath given me shall I not drink it 10 11. Note Peter that before trusted too much to his own constancy now trusteth too much to his Sword without Commission â— Christ would not be rescued from his undertaken sufferings by humane strength 12. Then the band and the captain and officers of the Jews took Jesus and bound him 12. The Colonel with his Soldiers and the Officers bind Jesus as as a Malefactor being slavish Executioners 13. And led him away to Annas first for he was father in law to Caiaphas which was the high priest that same year 14. Now Caiaphas was he which gave counsel to the Jews that it was expedient that one man should die for the people 13. The Power was in Caiaphas but his Father in Law was made the way to him no doubt being a forward Actor 15. And Simon Peter followed Jesus and so did another Disciple That Disciple was known unto the high priest and went in with Jesus into the palace
Resurrection but must Ascend to my Father where my Body shall be a Glorified spiritual body And though I will allow you as much familiarity as shall convince you of my Resurrection yet no more nor such as formerly But go to my Disciples and tell them I take them as my Brethren and am shortly to Ascend where I shall be better to them than on Earth even to him that is my Father by Nature and Merit and their Father by adopting Grace and Union with me through my Merit to my God as I am Mediator and Man and their God through my Mediation Note All true believers should labour to get this most Comfortable text deeply imprinted on their Minds and never think of God or come to him but as here described My Father and your Father My God and your God And thus only to think of Heaven and our change at Death we are Ascending to our ascended Saviour called our Brother and to his Father and our Father to his God and our God Note That there seemeth a great difference between the Evangelists in describing these passages and appearances to the Women and Apostles But it is but because one leaveth out what another mentioneth but not that they contradict each other And if you you take them altogether as one History the order seemeth to be this First Mary Magdalen Johanna Mary of James and Sallome having bought Spices and going to Embalm the Body said who will roll away the Stone for us Secondly When they come they found that the Stone was rolled away for an Angel had done it and with his appearing and Earthquake affrighted away the Soldiers Thirdly That Angel with another saith to the Women fear not I know you seek Jesus that was was Crucified why seek ye the living among the dead he is not here he is Risen Come see the place c. 4. Then the Women run and tell the Disciples They have taken away the Lord we know not where they have laid him 5. Then Peter and John run to see 6. Mary being come back stood weeping at the Enterance and looked back and saw two Angels as John reciteth it 7. Then Mary looked back and saw Christ and at first knew him not and he spake to her as here 8. Then she runs and tells the Disciples that she had seen the Lord 9. Either then or when she was gone Jesus met the rest of the Women and said to them All hail and they laid hold on his Feet and worshipped him and he said fear not Go tell my brethen c. Or perhaps we may make it shorter As 1. The Stone rolled away and the keeper affrighted away 2. Mary and the other women comes and find it so 3. They go in and miss the body 4. Many runs and tells Peter and John 5. They run to see 6. The women Staying see first one Angel on the Stone on the right side and then two one at the head and one at the feet of the place 7. These Angels say all that is mentioned to Mary and the rest 8. Mary seeth Jesus and so do the rest who holding him by the feet he restraineth further corporal contract and speaketh to Mary and the rest all that is mentioned 9. Then she and they tell the Disciples that they had seen him and what he said This seemeth the order of all togegether 18. Mary Magdalene came and told the Disciples that she had seen the Lord and that he had spoken these things unto her 19. Then the same day at evening being the first day of the week when the doors were shut where the Disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you 18 19. Note Christ rose and first appeared on the first day of the week If any should question it by cavilling at the Text as doubtful the practice of the Universal Church ever since observing that day without any Contradicting Party proveth it past doubt to all that use sober reason in the case 2. Christ owned their private meeting not reproving the Cautelous fears of Persecutors 3. The first word that he spake to them together or after his words to Mary was peace be unto you Little understood by many Churchmen 20. And when he had so said he sheweth unto them his hands and his side Then were the Disciples glad when they saw the Lord. 20. Several appearances are past by because mentioned by others 21. Then said Jesus to them again Peace be unto you as my Father hath sent me even so send I you 22. And when he had said this he breathed on them and saith unto them Receive ye the holy Ghost 23. Whose soever sins ye remit they are remitted unto them and whosoever sins ye retain they are retained 21 22 c. Peace is the sum of my Gift and Benediction to you and the sum of your duty to others as my Father sent me into the World to Gather Guide and save his Church as their Head and Mediator so I send you to Gather Guide and Save the Church as my Apostles And breathing on them he said As my Father sent me not with a bare Title unfurnished for his work but filled with the Spirit of Life and Power of Light and Wisdom of Love and Goodness so I will give you the same Holy Spirit and send you furnished with Power Knowledge and Love and not with meer names and Titles as Images I give you Power to Preach the Gospel so effectually as shall open mens Eyes and turn them from Darkness to Light and from the Power of Satan unto God that they may receive really from God and by Sacramental investiture in Baptism from your Remission of Sins and right to the inheritance among the Sanctified by Faith in me To be the Guids of my Church entrusted with Witnessing and Recording my Doctrine Laws and Promises for their Government to the end of the World And with the Keys of Church order as authorized Judges in your several charges who is capable of Church Communion to be received by Baptism restored by Repentance or as uncapable Apostates cast out Together with an extraordinary Power to inflict or to remit bodily Punishment by my rule not at your pleasure but as it shall please the Holy Ghost which he shall give you And I do breath on you to communicate now some beginnings of that Spirit which I will send down on you after my Ascension And so signifie to you that it is a real Qualification and Spirituall that I will give as God when he made Man breathed into him a living Soul that you deceive not your selves and the Church by dead Imaginary and Powerless names The witness of Jesus is the Spirit of Prophesie And of Sanctification And if any man have not the Spirit of Christ he is none of his by what name or Title soever he be dignified 24. But Thomas one of the twelve called Didymus
house 34. Note 1. True Conversion changeth Mens thoughts of Gods Servants and causeth men to love and honour them 2. Conversion puts Men into a joyful state 35. And when it was day the magistrates sent the Sergeants saying Let those men go 36. And the keeper of the Prison told this saying to Paul The magistrates have sent to let you go now therefore depart and go in peace 37. But Paul said unto them They have beaten us openly uncondemned being Romans and have cast us into Prison and now do they thrust us out privily nay verily but let them come themselves and fetch us out 37. Note It is lawful to plead our right by Law against unjust Magistrates Paul was a Roman by enfrauchisment though a Jew 38. And the sergeants told these words unto the magistrates and they feared when they heard that they were Romans 38. Note The Roman Laws forbad all such base usage of any that was of Roman freedom 39. And they came and besought them and brought them out and desired them to depart out of the city 40. And they went out of the Prison and entred into the house of Lydia and when they had seen the brethren they comfoâ—ed them and departed 39. They spake them fair for fear and intreated them to depart 40. They visited comforted and confirmed their converts CHAP. XVII NOw when they had passed through Amphipolis and Apollonia they came to Thessalonica where was a Synagogue of the Jews 2. And Paul as his manner was went in unto them and three sabbath-days reasoned with them out of the Scriptures 3. Opening and alledging that Christ must needs have suffered and risen again from the dead and that this Jesus whom I Preach unto unto you is Christ 2 3. Note Paul began his Preaâ—hing usually in the Jews Synagogue because they were most prepared by expectation of the Messiah and understood his language for it is not certain that the miraculous gift of unlearnt tongues was it which he used in his ordinary Preaching and not only on extraordinary inspirations 4. And some of them believed and consorted with Paul and Silas and of the devout Greeks a great multitude and of the cheif women not a few 4. And being convinced by proof out of the old Testament that Christ must suffer and rise again many believed some Jews but more of the Proselites and chief Women 5. But the Jews which believed not moved with envy took unto them certain lewd fellows of the baser sort and gathered a company and set all the city on an uprore and assaulted the house of Jason and sought to bring them out to the people 5. Note The rabble are fit instruments for persecution for they have sufficient ignorance and malignity and will rage against reason But its Legalists that incite them 6. And when they found them not they drew Jason and certain brethren unto the Rulers of the city crying These that have turned the world up side down are come hither also 7. Whom Jason hath received and these all do contrary to the decrees of Cesar saying That there is another King one Jesus 6 7. Note 1. Were it not for the false pretence of Sedition against Rulers to engage their safety and honour in jealousie against Christ and Religion the Devil would be posed in his Accusation of the Faithful 2. The name of King Jesus falsly Expounded is it that is used to engage Princes against Christ 8. And they troubled the people and the Rulers of the city when they heard these things 9. And when they had taken security of Jason and of the other they let them go 8. Note So Solicitous are men of their own safety from the Rulers power that all puts them into trouble which seemeth to bring them into any danger Fears raise Commotions 10. And the brethren immediately sent away Paul and Silas by night unto Berea who coming thither went into the Synagogue of the Jews 10. Note 1. It is good to reserve Persecuted Ministers for further work when Satan would destroy them 2. Again the Apostles make the Jews Synagogue their Preaching place 11. These were more noble then those in Thessalonica in that they received the word with all readiness of mind and searched the Scriptures daily whether those things were so 11. These were more ingenious rational sober Jews and did not meet the Gospel with rage but thought it worthy their serious enquiry whether the Scriptures did foretell of the Death and Resurrection of Christ and whether Pauls proofs of Christianity were valid 12. Therefore many of them believed also of honourable women which were Greeks and of men not a few 12. This preparation of a sober enquiry after truth is a reason rendred why many of them believed As did many Men and Women of note 13. But when the Jews of Thessalonica had knowledge that the word of God was Preached of Paul at Berea they came thither also and stired up the people 13. Note Satan sends about his Messenger as Christ did his To stir up the People 14. And then immediately the brethren sent away Paul to go as it were to the sea but Silas and Timotheus abode there still 14. Note Not because Paul was more fearful than the rest but that he was more useful and more maliced 15. And they that conducted Paul brought him unto Athens and receiving a Commandment unto Silas and Timotheus for to come to him with all speed they departed 15. Paul passing by many Countries between was conducted to Athens the great Seat or University of Philosophy to Greece and all the Learned World 16. Now while Paul waited for them at Athens his Spirit was stirred in him when he saw the city wholly given to idolatry 16. He was much moved to see such abundance of Statues Images and Altars in the City 17. Therefore disputed he in the Synagogue with the Jews and with the devout persons and in the Market daily with them that met with him 17. Therefore he did not only dispute for Christianity in the Sinagogue with the Jews and devout Worshippers who when converted were usually the first Members of the Churches but also with the Heathens where he met them against their Idolatry 18. Then certain Philosophers of the Epicureans and of the Stoicks encountred him and some said What will this babbler say other some He seemeth to be a setter forth of strange Gods because he Preached unto them Jesus and the Resurrection 18. The Epicureans a loose sensual Sect and the Stoicks a stricter Sect encountred him and some of them despising him as an unlearned Babler Others thought that he Preacht some God by the Name of Jesus and the Resurrection not known to them before Note The Athenians were not only for liberty for every one to worship what God he would but thought it the height of Religion to take in and worship the Gods of all Nations And to please them all and build them Altars 19. And they took him and
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
was made subject to vanity not willingly but by reason of him who hath subjected the same in hope 20. For so much of the world as was made for Man and marr'd or cursed for mans sake so was made subject to this Curse and Mutation not for its own sin nor by its own choice but by the sin of Man even by that God who subjected its condition to the free will and state of Man and so to suffer with and for him but with a purpose to restore it with him unto its integrity 21. Because the creature it self also shall be delivered from the bondege of corruption into the glorious liberty of the children of God 21. Because the Natural and Sensitive parts of the World that were subjected to the use of Man and fell under a Curse by Man shall be delivered with Man from that Curse and Bondage and Corruptibility into a state of liberty and useful perfection suitable to the Glory of the Children of God for whom they were made 22. For we know that the whole creation groaneth and travelleth in pain together until now 22. For it is evident that the whole Natural and Subjective World which was thus subjected to Man and cursed for him is like a Woman in the pangs or expectation of Child-birth and groaneth till it be delivered with us at that time of restoration 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body 23. And if this be their case much more do we who have the Spirit of God which is the Pledge Earnest and First-fruit of Glory feeling our selves burdened with sin temptations and sufferings in the World and yet short of our expected Glory feel our selves as a Woman in Travel groaning for deliverance and longing for the blessed inheritance yea even the Resurrection of the Body it self to which we were Adopted 24. For we are saved by hope But hope that is seen is not hope for what a man seeth why doth he yet hope for 24. For our present state of Salvation is not in sight and full possession but in the hope of unseen things that are promis'd and this hope will bring us to possession But if we had sight and possession of it we could not be said to live by the hopes of it for why should we be said to hope for that which we see and possess 25. But if we hope for that we see not then do we with patience wait for it 25. But hoping for that which we never saw or possessed we do with patience under all delays and sufferings wait for the desired attainment and possession 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 26. And the Spirit which God hath given us helpeth us against our Infirmities of Hope and Prayer and under our sufferings and distresses for we are unmeet judges of our own necessities and condition and the flesh is too prone to desire its own ease and safety But the Spirit of Christ in us teacheth and inclineth us to go to God as to a merciful alsufficient Father and to pour out our Souls complaints before him at least with groans when we cannot utter them with Words and to cry Abba Father and to refer our selves unto his Wisdom and cast our case in trust on him 27. And he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God 27. And God that searcheth the Heart knoweth the meaning of those very groans excited by his Spirit which we want words to express For he knoweth what his own Spirit moveth us to ask and what desires come from himself for as Christ is in Heaven our Intercessor with the Father so the Holy Spirit sent down into our Hearts is our Intercessor with the Father and the Son for as he is Christs Agent and Witness in us to communicate Spiritual Life Light and Love to us so he is a Spirit of Supplication and Adoption in us and the spring of all our holy desires and motions Godward and that only which is of him is accepted of God for he moveth us to ask what pleaseth God and to submit to his Will and returneth us the answer of our Prayers in inward strength and consolation 28. And we know that all things work together for good to them that love God to them who are called according to his purpose 28. For we know that all the course of Gods providence and particularly all our sufferings for him do by Gods over-ruling ordination work together for our good even to carry on them that love him to Salvation who are called hereto according to the gracious benevolent purpose of his own Will 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren 29. For those whom he fore-knew and purposed to glorifie he also predestinated as the way to their Glory to be conformed to the Image of his Son in holiness and patient suffering that his Church as Brethren might be like their Head and eldest Brother 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 30. And those whom God thus predestinateth to be conformed to Christ them in time he effectually called to repent and believe in Christ and those whom he thus called and made true Christians he justified both making them just by pardoning their sin and giving them his Indwelling Spirit of love and Holiness and accounting them just for the merits of Christ and those whom he thus justifieth he will glorifie with Christ 31. What shall we then say to these things If God be for us who can be against us 31. What then shall we say when we consider all this but with joyful thankfulness conclude that God is for his Saints their Father and Protector and therefore they have no cause to fear any that are against them how great or many or strong soever that is not fear their power so be it we take heed that they draw us not to sin 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 32. He that spared not his own Son not thinking him too precious a gist but delivered him up to suffer as a Sacrifice to procure the pardon of sin and salvation to be given to all by a Conditional Covenant of faith and acceptance and actually to pardon and save all true Believers that accept him how can it be that he should think any thing else which we need too good for
kept secret since the world began but now is made manifest and by the scriptures of the prophets according to the commandment of the everlasting God made known to all nations for the obedience of faith 27. To God only wise be glory through Jesus Christ for ever Amen 25 26 27. I conclude as Christ taught us in his Prayer with that which is the End of all Religion and of our Lives and salvation it self the Glorifying of God To him that can make all our Exhortations effectual and is of Power to establish you according to that Gospel which we preach as it is now a Mystery openly revealed which was more darkly delivered from the beginning and not clearly understood by Jews or Gentiles but now is openly made manifest by Christ the Light of the World and his Spirit in his Servants and by the Scriptures of the Prophets now opened and agreeing with our Gospel which by Gods Command we make known to all Nations to bring them to this Faith which now is the eminent and necessary Obedience to the Command and Covenant of Grace I say To God only be Glory as the End of all our Grace and Glory through Jesus Christ whom he hath ordained to be the Chief Means and Glass in whom his Glory shall shine forth to Man for ever Amen ANNOTATIONS WHy do we read so much in the scriptures of the Obedience of Faith Some would not have Faith called Obedience lest that signifie Works Ans God hath not made Believers or Unbelievers Lawless or under no Command No Act of Man pleaseth God whicn is not Obedience to his Will When God sendeth abroad the Gospel or Word of Faith he commandeth Men to hear it believe it and obey it But bare Commanding is not all but with it he giveth convincing Evidence of its Truth and persuading Reasons and Motives to obey it Therefore we translate the same Word sometime believing and sometime being persuaded and the same sometime unbelieving and sometime unpersuaded and disobedient And Christ is called The Author of eternal Salvation to all them that obey him To say that Faith as it is Obedience is the Condition or Qualification for Salvation but not for Pardon or Justification is a perverse Invention of Mans Brain But cannot Men distinguish between obeying the Law of Innocency or of Moses and obeying the Law of Faith and Grace yea and between obeying this Gospel initially by believing repenting and entring into the Baptismal Covenant which entreth into a State of Justification and Right to Life and the progressive Obedience of performing that Covenant to the End which is necessary to Survivors for actual Glory Christ knew what he said to the Jews This is the work of God that ye believe on him whom the Father hath sent and Paul was sent to the Gentâ—le World to preach the Obedience of Faith that is that Obedience which consisteth in actual Faith performed to the Doctrine and Command of Faith and which hath the Promise of Pardon Grace and Glory freely given for the Merits of Christ The First Epistle of PAUL the Apostle to the CORINTHIANS The INTRODUCTION WHen it was that Paul wrote this Epistle and when these Corinthians were converted to Christianity and what Wealth and Reputation Corinth a Chief City of Achaia was then of I pass by as things presupposed The Occasion of writing this is of nearer concern to be known for the understanding of it It was not unusual with him as to visit the Churches which he had planted so to write to them for their Establishment when he could not be present with them But as to the Matter and Manner of his Writing the Case of the Corinthians was the Occasion 1. There were several Cases which it seems they proposed to him which he resolveth as about Church-Order and Prophesie and Prayer about Eating things offered to Idols about Marriage and Separation c. 2. There were many Scandals among them which he endeavoureth to heal by convincing Reproof as 1. â—actions and Schisms by setting up Teachers in envious Competition 2. Conceitedness of more Wisdom than they had 3. Hearkning to envious Teachers that villified him and defamed his Person and Ministry 4. The favouring of Incest and Scandal and neglect of Discipline 5. Going to Law against one another and that before Heathen Judges when they should have decided their Differences by amicable Arbitration 6. Defrauding and wronging one another 7. Too easie Thoughts of Fornication 8. Scandalous eating things offered to Idols 9. Too much backwardness to maintain the Ministers and the Charges of their Work 10. Prophane Disorder at their Love-Feasts and Sacrament even to partiality and Excess of Drink and scandalous Unreverence for which God punihsed some in the Flesh 11. Overvaluing Gifts and undervaluing lower Christians that wanted them as not enough sensible of the Necessity and Extent of Christian Unity 12. Disorder in their Sacred Assemblies in the Exercise of their Gifts 13. Some erring about and against the Resurrection and others too much hearkning to them These things Paul reproveth and blameth them for not reforming but persuadeth none to separate from that Church for all these Corruptions But by this we may know what must be expected from young unskillful Christians and what Faults will be in such Churches as ours though the Pastors were the best when the Churches were so faulty in the Apostles Time and Presence and how far they are from the Apostolick Spirit Skill Love and Lenity who would Excommunicate all as intollerable Schismaticks who Conform not to all their devised unnecessary Additions and dare not subscribe their Justification or Approbation of all their Forms And they also that quarrel with their Teachers and forsake them when Men of New Opinions and Zealous Confidence tempt them And they that in stead of doing their own part to reform the Corruptions of such Church and in Love and Tenderness to draw Sinners to Repentance do take the dividing lazie Course to separate from such Churches with a few counted the best who will put them to least Labour and Trouble in Discipline Paul himself held Communion with this and other such Churches notwithstanding all these Faults And we find not that he Excommunicated any one though he require them to do it and decreed to do it but on one 1 Cor. 5. and reverst that Purpose I find not in all the New Testament that there was ever two Christian Churches in any one Town or City upon any Difference among them unless you will call the condemned Nests of Hereticks such CHAP. I. 1. PAul called to be an apostle of Jesus Christ through the will of God and Softhenes our Brother 2. Unto the church of God which is at Corinth to them that are sanctified in Christ Jesus called to be saints with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours 1 2. Paul a called Apostle by the special Electing Will and Favour of
matter tho I despise no mans just admonition Man's Judgment signifieth little as to my self further than it may be hurtful to others For my case will not be finally determined by any Mans Judgment nor by my own 4. For I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord. 4. For my Conscience is witness of my sincerity and I know no unfaithfulness in my Stewardship though I am yet imperfect but this is not my deciding Justification nor is my Conscience any publick or final Judge but only the discerner of my Case It is Christ only whose Judgment must publickly and finally pass my doom 5. Therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 5. Therefore usurp not God's part in uncalled bold and peremptory judging Stay till God's day come he will bring works of darkness into light and open the secrets of Mens Hearts and then those that indeed are excellent persons shall have God's approbation and praise which is better than the applause of factions and partial followers 6. And these things brethren I have in a figure transferred to my self and to Apollos for your sakes that ye might learn in us not to think of men above that which is written that no one of you be puffed up for one against another 6. All this I have spoken as if the case had been my own and Apollos to warn you of the sin and danger of making men the heads of Factions and Divisions by thinking over highly of your selves or them and that you think of all Ministers but as God's Stewards for your good as I wrote here-before and use them for Concord and not for Sects 7. For who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why dost though glory as if thou hadst not received it 7. And if really any of you are wiser than others who gave thee that wisdom which maketh the difference and what hast thou which was not freely given thee without desert And if it was so given thee why art thou puft up and boastest as if it had been deserved or was from thy self 8. Now ye are full now ye are rich ye have reigned as Kings without us and I would to God ye did reign that we also might reign with you 8. You take your selves to be grown much wiser and better under your exalted envious teachers than you were under us and so set light by those that converted you You are as Kings in your fulness and prosperity in your own conceits since I was with you And I would you were so indeed that we might rejoyce and partake with you and be refreshed with you under all the persecution which we yet endure 9. For I think God hath set forth us the apostles last as it were appointed to death For we are made a spectacle unto the world and to angels and to men 9. For God seemeth to have called us Apostles to be exposed on the Theatre of the world as last and appointed to greater sufferings than the Prophets were who suffered before us in our Martyrdom to be made publick spectacles to the world both Angels and Men. 10. We are fools for Christs sake but ye are wise in Christ we are weak but ye are strong ye are honourable but we are despised 10. While you are conceited of your selves as wise in the things of Christ and as strong and honourable we are despised by the boasters of the world as fools and weak 11 21. Even unto this present hour we both hunger and thirst and are naked and are buffetted and have no certain dwelling place and labour working with our own hands 11 12. Your prosperous state and our suffering state much differ Formerly and to this day we are taken for contemptible vagabâ—nds and live in hunger and thirst and poor cloathing abused and buffetted without Justice or Relief having no fixed habitation of our own and put to get our Bread by our handy labour while we preach to others 12 13. Being reviled we bless being persecuted we suffer it 13. Being defamed we intreat we are made as the filth of the world and as the off-scouring of all things unto this day 12 13. Being reviled by opprobrious words we wish them well that do it being unjustly persecuted we put all up and patiently bear it Being defamed by vilifying false accusers we intreat and speak them fair we are esteemed and used as the filth of the world and the off-scouring refuse and scum of the Earth as unworthy of Humane Society or Peace to this day 14. I write not these things to shame you but as my beloved sons I warn you 14. And though we suffer all this for you and such others and some of you have added to my Afflictions which you should have eased I write it to warn you and not to reproach you with it even as to my Sons and not mine Enemies 15. For though you have ten thousand instructors in Christ yet have you not many fathers for in Christ Jesus I have begotten you through the gospel 15. For though you have never so many Teachers you owe some special Respect to me who am your Father or first Converter by my Ministry 16. Wherefore I beseech you be ye followers of me 16. Wherefore I beseech you let no teachers draw you from the Doctrine which I delivered to you from Christ but constantly adhere to it 17. For this cause have I sent unto you Timotheus who is my beloved son and faithful in the Lord who shall bring you into remembrance of my ways which be in Christ as I teach every where in every church 17. And till I can come my self I have sent Timothy who is my Son and faithful who knoweth my Doctrine and Practice in the things of Christ and will faithfully remember you of them 18. Now some are puffed up as though I would not come to you 18 Some envious teachers vaunt as if I durst not come to you and stand before them 19. But I will come to you shortly if the Lord will and will know not the speech of them which are puffed up but the power 19. But I will come shortly if the Lord will and will trie your boasting envious teachers not who hath the smoothest Tongue but who hath the greatest power of the Spirit 20. For the Kingdom of God is not in word but in power 20. For the Kingdom of Christ is not raised nor distinguished from the World or carried on by smooth Words but by Works of Divine Efficacy and Power 21. What will ye shall I come unto with a rod or in love and in the spirit of meekness 21. And had you not rather that I come in love and meekness
small Injuries or Occasions but beareth forbeareth and forgiveth and doth not think evil of any groundlesly or till constrained nor design evil or hurt against any unnecessarily or unjustly 6. Rejoyceth not in iniquity but rejoyceth in the truth 6. It doth not rejoice in the Sins that others commit nor in the Wrongs they undergo nor themselves to do unjustly against any or to be prosperous therein against them 7. Beareth all things believeth all things hopeth all things endureth all things 7. It doth by others as we feel we do by our selves that is it bâ—areth with the Faults of Men so far as â—â— not against their own or others good It is inclined to believe the best of all Men till Evidence constrain us to know the worst not neglecting such cautelous suspicion as may save us from rash and foolish trust It still hopeth well of others as far as there is any ground of hope It endureth hurt and wrong from others when it is for their own or others greater good 8. Charity never faileth but whether there be prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away 8. Holy Love is an everlasting Quality and Employment and shall not cease but be perfected at Death and in Heaven But Prophesying Languages Sciences and all the artâ—ficial and imperfect sort of Knowledge which now we have shall cease as useless there 9 10. For we know in part and we prophesie in part But when that which is perfect is come then that which is in part shall be done away 9 10. For here the manner of our knowing in the Body is imperfect and the measure is all inadequate we know nothing wholly but some part of things and so we speak even in Prophesying and Preaching But Perfection will end all this Imperfection 11. When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things 11. As Manhood and increase of Wit and Experience change the Childish Speech Understanding and Thoughts into that which is true and more perfect so much more will the Life to come do 12. For now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known 12. For our Knowledge now in this Body and World is by imperfect Media as we see things in a Glass and know by Riddles Parables or Similitudes a superficial Glimpse But then we shall know as Men that see each others Faces by intuition Now we know but little Parts and Out-sides and Accidents of things and nothing adequately but then we shall know in the World of Spirits as those Spirits now know us which is better than we know our selves 13. And now abideth faith hope charity these three but the greatest of these is charity 13. I conclude therefore That though now our State of Grace consist of Faith Hope and Love the Greatest of these is Love For it is the Divine Nature the Everlasting Work the Souls Felicity even its Complacency in God and in all his Saâ—nts and all his Works and it is the End to which Faith and Hope are but the Means ANNOTATIONS 1. YEt Faith and Hope have their peculiar Offices which Love alone cannot perform As the Heart cannot do the Work of the Hand or Eye 2. By Faith is meant Believing and Trusting in God through Christ for Grace and Glory And by Hope is meant a desirous comforting Expectation of the Good promised and believed 3. It followeth That he hath the most excellent Knowledge who hath most holly Love And all the Learning that kindleth not this Love is but dreaming doating diverting and deceiving Vanity 4. The English abuse of the Word charity deceiveth many as if it were nothing but Giving to the Poor But it is the Love of God and Holiness and of holy Persons and of our Neighbours as our selves and specially of the holy Celestial Society Christ Angels and Saints 5. By this we see that those Church-Rulers Preacher Writers Disputers and all other Malignants who zealously labour to destroy Love and to perswade Christians to hate and persecute and destroy one another for their selfish Interests Opinions or Factions whatever they think of themselves are Diabolists and Cainnites the Devils Slaves and in his Image do his Work 6. It 's made a doubt by some Whether Faith and Hope continue not in Heaven because say they How shall we know things past as the Creation Flood c. but by Believing And shall we not Believe and Hope for the Perpetuity of Glory But 1. We know not now in what manner God will make known things to us there Whether in seeing him we shall see all things or how 2. However it will not be the same things that are called Faith and Hope which are exercised on Promises and are but Means to that Perfection which is their End So that if you call them by the same Names they will be but equivocal 7. This much tells us what Measure of Faith and Hope are necessary to Salvation viz. so much as shall cause in us sincere Love to God and Holiness and Heaven to one another 8. This tells us what those Texts do mean which promise the Spirit of Sanctification to penitent Believers viz. The Holy Ghost doth but prepare us and open the Door by Faith and Hope that by them as means he may excite holy Love and as a Spirit of Love dwell in us and possess us 9. This teacheth Ministers how to Preach and People what and how to hear read meditate and confer and live and what true Religion is viz. To do all as may most kindle holy Love as we use the Bellows to kindle the Fire Pure Religion and undefiled is to visit the Fatherless and Widows in adversity and keep our selves unspotted of the World 10. This teacheth as what Fear or God to use None that breedeth hard thoughts of God or quencheth holy Love but a Reverence of him and a Fear lest by Sâ—n we make our selves unlovely to him and fall under that Justice is holy and good even when it destroys the wicked Other Fear of God is sinful Superstition CHAP. XIV 1. FOllow after charity and desire spiritual gifts but rather that ye may prophesie 1. The sum of my Advice is That above all you value and pursue Charity or holy Love But desire also Spiritual Gifts in subordination to it and for the profitable exercise of it and therefore prefer Prophecy which is speaking by immediate Inspiration to the Instruction and Edification of others as most profitable 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the spirit he speaketh mysteries 2. For he that speaketh in an unknown Language speaketh not to the Understanding of Man though God understand him
and extraordinary Knowledge and Vertue 15. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness whose end shall be according to their works 15. Therefore it is not an incredible thing that Men should be really the Devils Ministers animated and taught by him to do his Work against the Interest of Christ and Truth and Godliness and yet pretend to go beyond Christs own Apostles in preaching Righteousness Wisdom and Godliness Note That the Pretenses of Truth Orthodoxness Righteousness Free Grace Unity Peace c are no sufficient Evidences of true Ministers The Devils Ministers may pretend them all and may cry down Christs Ministers as Carnal Hereticks Legal Schismaticks c. 16. I say again let no man think me a fool if otherwise yet as a fool receive me that I may boast my self a little 16. Take it not for Folly to vindicate my Ministry But if you do yet hear me try and judge Note That Paul meaneth that Boasting is the usual mark of a Fool but it is no Folly when the Interest of God and Souls require it It was seemingly not really his Folly 17. That which I speak I speak it not after the Lord but as it were foolishly in this confidence of boasting 17. That which I speak of my self I speak not as I do the Gospel by Inspiration and I confess that materially it hath the appearance of Folly in ostentation 18 19 20. Seing that many glory after the flesh I will glory also For ye suffer fools gladly seeing ye your selves are wise For ye suffer if a man bring you into bondage if a man devour you if a man take of you if a man exalt himself if a man smite you on the face 18 19 20. You can easily bear with a Fool because you are wise your selves So bear with me while I do that necessarily which they do vainly You can bear with greater Provocations even with them that would captivate you to Errour and the Law and would make a Prey of you and make themselves your Lords and Masters and abuse you 21. I speak as concerning reproach as though we had been weak howbeit whereinsoever any is bold I speak foolishly I am bold also 21. I speak of them that reproach me of contemptible Weakness Though I confess that Boasting usually signifieth Folly I will say that I have as much as they to boast of Note That Paul is so cautelous lest any by his Example should be tempted by proud Boasting that materially he calls it Folly though formally it was not so in him 22 23. Are they Hebrews so am I are they Israelites so am I are they the seed of Abraham so am I Are they ministers of Christ I speak as fool I am more in labours more abundant in stripes above measure in prisons more frequent in deaths oft 22 23. They boast that they are Hebrews Israelites Abraham's Seed and Ministers of Christ And am not I so too Yea though my Words be like those of a Fool I say that I have laboured and suffered more for Christ by Stripes Prisons and daily dying than they have done 24. Of the Jews five times received I forty stripes save one 25. Thrice was I beaten with rods once was I stoned thrice I suffered shipwrack a night and a day I have been in the deep 24 25 Scourged by the Jews to the utmost seveâ—ity beaten by the Romans stoned by the Rabble thrice shipwrack'd a Night and a Day in some darksom dangerous Passage at Sea or a Dungeon so called as some think 26 27. In journing often in perils of waters in perils of robbers in perils by mine own countrymen in perils by the heathen in perils in the city in perils in the wilderness in perils in the sea in perils among false brethren in weariness and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness 26 27 Note That the Sufferings which deter Carnal Men from Religion by Shame and Fear are the Honour of Believers 28. Besides those things that are without that which cometh upon me daily the care of all the churches 28. Besides the things that are without my Body even the Case of all the Churches which are my daily Care 29. Who is weak and I am not weak who is offended and I burn not 29. Every Mans Weakness and Sufferings are to me as my own The danger of the Tempted and Scandalised is my pain and care for their preservation 30. If I must needs glory I will glory of the things which concern mine infirmities 30. If you will put me to boast it shall be of that which worldly Men will turn to my reproach not of any Preeminence but of my Sufferings 31. The God and Father of our Lord Jesus Christ which is blessed for evermore knoweth that I lie not 32. In Damascus the governour under Aretas the king kept the city of the Damascenes with a garison desirous to apprehend me 33. And through a window in a basket was I let down by the wall and escaped his hands 1. Note That through all this Chapter Paul calls his Boasting Folly not formally and really but materially and seemingly because it's Fools that boast unnecessarily when the false Apostles made it his Duty 2. Note That it was no small Quarrel of Brethren like that of Barnabas which put him upon all this Apology which else would not have savoured of Humility But it was the Intrusion and envious Accusation of such Jewish Heretical false Apostles as he calleth the Ministers of Satan who endeavoured to subvert the Gospel and by disgracing him to frustrate all his Labours and destroy the Church It 's like to be those called Nicolatians Rev. 2. 3. CHAP. XII IT is not expedient for me doubtless to glory I will come to visions and revelations of the Lord. 1. I know that boasting is unseemly for an humble Minister of Christ but seeing it is put upon me I proceed to a higher Matter even Visions and Revelations from God 2. I knew a man in Christ above fourteen years ago whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such an one caught up to the third heaven 3. And I knew such a man whether in the body or out of the body I cannot tell God knoweth 4. How that he was caught up into paradise and heard unspeakable words which it is not lawful for a man to utter 2 3 4. I knew a Man that was acted by the Spirit of Christ above himself who above fourteen years ago whether Bodily or onely by mental Extasie and Rapture I know not God knoweth was caught up to that Place of Glory called the Third Heavens and caught up there into Paradise a Place of Joys and heard that which neither can nor must be uttered being unsuitable to the Ears of Mortals and proper to Possessors 5. Of such an one will I glory
believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places 19 20. And how wonderfully God hath manifested his Power in us that believe in giving us the Spirit of Miracles Tongues Prophecy c. and the Spirit of Illumination Faith Hope Love Joy Patience to go on in Labour and Suffering for Christ suitable to the Power which he shewed in raising Christ from death and advancing him to the Heavenly Glory where he is Lord of all 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 21. Far above all the Princes States and Powers on Earth the greatest Conquerors or Monarchs whether those that persecuted him and us or any other even those above us in the World that we are going to Angels or any sort of Spirits 22. And hath put all things under his feet and gave him to be the head over all things to the church 22. And hath given him power over all things and made him Head of the Church and Lord over all things for his Churches good and the Ends of Redemption 23. Which is his body the fulness of him that filleth all in all 23. Which Church is his Body Mystical the Celestial Political Society united to and under him in which he attaineth fully the Ends of his Redemption and in whom as glorified with him he is effectively a full and perfect Saviour in whom he will delight and be glorified and God that is all in all things fully manifesteth his Love and Glory Note 1. That the Text distinguisheth Christs Relation to his Church and to all things else He is Head to the Church by vital influx as his Body He is over all things some as Utensils for the Church and some as conquered Rebels or Enemies 2. How little reason the Church hath to fear malicious Principalities or Powers or Great Names or Devils any further than we fear our selves lest we yield to Sin by their Temptations seeing they are all in the power of Christ and under his Feet And therefore our sinful Fear doth plainly prove our Unbelief in that degree that it prevaileth 3. As the same Love so the same Power of God that was glorified in the Miracles and Resurrection of Christ is engaged for and glorified on the Church And this Glory we shall see in the fulness of time though now the Church as Christ on the Cross or in the Grave seem a forsaken shattered desolate thing 4. It is no wonder that Christ taketh what is done to his Church and Members as done to himself and will judge Men accordingly 5. The great Service that Christ requireth of us in the World is to contribute our utmost Labour and Help for the Church he himself needing nothing that we can do CHAP. II. 1. ANd you hath he quickened who were dead in trespasses and sins 1. And you who are members of this Church hath he revived and quickned by his mortifying and sanctifying Grace and by absolving you from the Guilt of Death who were in and by your Sin as dead to spiritual saving Good and liable by Guilt to everlasting Death your State of Sin was such a State of Death 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience 2. In this Sin you lived in your former Gentile State according to the Temptations and Will of Satan who is by Gods permission the Prince of the Power of the Air and by his Temptations worketh in the unpersuadable Unbelievers and Ungodly against Gods Grace and their Salvation 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others 3. And we our selves were formerly such as they and lived among them in fleshly Lusts fulfilling the Desires of our Flesh and our own Thoughts and false â—easoning and were by Natural Corruption not onely as Children of Adam but also the Progeny of Heathens the Heirs of Gods Wrath obliged to Punishment by his Justice as other Men and specially Heathens be 4. But God who is rich in mercy for his great love wherewith he loved us 5. Even when we were dead in sins hath quickened us together with Christ by grace ye are saved 6. And hath raised us up together and made us sit together in heavenly places in Christ Jesus 4 5 6. But God who is very merciful to manifest his own free Love to us when we were as others dead in Sins hath by his own Grace begun our Salvation conforming us to the Resurrection and Exaltation of Christ by delivering us from the Death of Sin and Guilt and making us alive to Holiness and giving us the Earnest and Fore-taste of Glory 7. That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus 7. That in these latter days he might shew forth the Glory of his Grace in our Redemption by Christ in which his Love and Kindness to us is resplendent 8. For by grace are ye saved through faith and that not of your selves it is the gift of God 9. Not of works lest any man should boast 8 9. For your Salvation is of Gods meer Grace and Gift through your Faith in Christ And this is not of your own contriving meriting seeking or effecting but all of Gods own Gift who hath chosen this way rather than that of Works that none may boast and ascribe that to themselves which is due onely to God 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 10. Not that we hereby exclude Good Works by excluding Mans boasting of his own Power or Merits For we our selves are Gods Work new made by Regeneration which planted us into Christ purposely to do those Good Works which neither the Law nor meer Nature enabled and enclined us to do These God hath fore-ordained and prescribed for us to live in and by Grace inclined us to do them 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world 11 12. And that you may duely value the Mercy of your Vocation you must never forget that you were of the Gentiles called Uncircumcised by the Jews and had no Knowledge of Christ as
who despised him and killed him and persecuted his Cause and Servants did also destroy the Jews 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day 10. Note The End of Christs glorious coming will be to be glorified and admired in holy Believers as having by his Merit Intercession and Spirit made them by Holiness fit for Glory and in Justice set them above their Persecutors 2. So far were the poore Christians from being then such a Glory and Admiration that they continued above two hundred years after this to be persecuted and made the scorn of the World 11. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power 11. We pray that God will fit you by his Grace for this and make you suitable to your holy Calling and fully perform to you all the Purposes of his Love and powerfully finish your Work of Faith Note Worthiness in the Gospel-sense is that Moral Qualification by Grace to which as a Moral Condition God hath promised the Blessing 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ 12. Note That Sanctifying Grace maketh Christians a Glory to the Name of Christ declaratively as the Cause is honoured in the Effect and they are glorified in Christ possessively as the Means in the End obtained and the Runner in the Prize and relatively as an adopted Son in a Prince that adopteth him CHAP. II. 1. NOw we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand 1 2. I vehemently beseech you that no Pretence either of Spirit Word or Apostolical Letter persuade you that Christs Coming is near at hand and so trouble you and your Faith be shaken when that 's disappointed Note further That it 's more than the Destruction of Jerusalem that is here meant For it will be the Churches gathering together to Christ at his coming 2. And it neither agreeth with the following long Persecutions of the Church by the Heathens nor with Paul's usual Pity to the Jews thus to insult in their Destruction as if it brought a Felicity to the Church like Heaven it self 3. Let no man deceive you by any means for that day shall not come except there come a falling away first and that man of sin be revealed the son of perdition 4. Who opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God 3. It is dangerous deceit for any to persuade you that the Day of Christ is at hand for there are many things that must first come to pass There must first be a falling away of many from the Faith and that notable Man of Sin must appear who is to be destroyed 4. Who arrogantly opposeth true Christianity and exalteth himself above all c. 5 6 7. Remember ye not that when I was yet with you I told you these things And now ye know what withholdeth that he might be revealed in his time For the mystery of iniquity doth already work onely he who now letteth will let until he be taken out of the way 8. And then shall that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming 9. Even him whose coming is after the working of Satan with all power and signs and lying wonders 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved 11. And for this cause God shall send them strong delusion that they should believe a lie 12. That they all might be damned who believed not the truth but had pleasure in unrighteousness Note 1. That Forewarning should be Forearming 2. Both the rise and fall of Sin and Sinners must have their proper Seasons Gods delays are but staying till the due time 3. Removing Impediments is the Prepartory work for future events 4. This great Enemy of Christ is a Man Lawless and made up of Wickedness 5. He must be first revealed and then consumed even by his Word Spirit and Coming 5. Satan will promote this Enemy of Christ with Power Signs and lying Wonders and Deceivableness of Unrighteousness 6. Not receiving the Love of the Truth of Gospel nor heartily believing it but taking pleasure in Unrighteousness prepare Men for damning Delusions 7. God is said to send them such Delusions by penal Desertions and Permissions Readers I dare not take on me to teach you that as true which I know not my self nor yet to pretend that I know more than I do I confess that I am uncertain who it is that Paul here describeth And meerly to know what other Men say of it is no satisfaction to me especially when they so greatly differ as they do 1. Most of the Fathers and Papists think that Antichrist here described is some odious False-Christ who is yet to come before the End of the World I have much to say against that Opinion 2. Grotius thought that this Chapter speaks of the Emperour Caius Caligula chiefly and partly of Simon Magus So much may be said against that as that his Follower Dr. Hammond rejecteth it 3. Dr. Hammond thinks it speaketh onely of Simon Magus I cannot believe that 1. Because really this Simon was no such considerable formidable Person as he describeth him The few Scraps of History of Simon recited by him are very dubious No great or publick History of those Times mention him He was affrighted into Submission and Supplication to Peter Acts 8. He was not thought worthy the naming after in all the sharp Charges against Hereticks in the Epistles The Judaizers are reproved the Concision called Dogs the Troublers Paul wisheth cut off the Nicolaitans named and the Woman Jezebel and many Antichrists mentioned by John the grosser sort of Hereticks smartly described and condemned by Peter and Jude John forbids us to bid them Good-speed Paul bids Men avoid them as self-condemned The Revelation speaketh yet more fully And none of them all mention Simon as the God and Ringleader of them If the Nicolaitans and all those that the Doctor calleth Gâ—osticks were known to be the Disciples of Simon why is that concealed in such large Reproofs and why not called Simonians as well as Nicolaitans If they were not then known to be his Off-spring it seems these Heresies had other Fathers before him more noted
might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 14. Who gave himself as our Saviour a Sacrifice for our sins and a Ransom for our deliverance that thereby he might redeem and save us from the guilt punishment and power of all our sins and purifie and sanctifie a Church to himself as his Body and Spouse for his Glory and delightful Communion with them a peculiar people segregate from the polluted wicked world and by his Spirit made zealously devoted in Love and Diligence to all good works of Holiness to God and Justice and Beneficence to Man Note 1. It was to Redeem us from our own sin and its effects that Christ gave himself as our Saviour to be a Sacrifice for us 2. The Redeemed of Christ not only as to sufficiency but efficacy differ not from the polluted world only by name and profession and common things but are a purified and peculiar people possessed by Christ's Spirit with a Zeal for good works 3. True Zeal is for Good works and not for dead Ceremony or worldly Interest or odd Opinions and dividing Sects It is not furious and hurtful and envious but first pure and then peaceable and sets men upon earnest endeavour to do good 4. It is not only for us that Christ Redeemeth and Purifieth a Church and chosen People but ultimately for himself and for his own and his Fathers Glory and Complacence As he made the world not as needing it but as pleased in his own expressed Glory 15. These things speak and exhort and rebuke with all authority Let no man despise thee 15. These necessary practical saving Truths must be the matter of thy Preaching And according to the Authority of thy Office rebuke gainsayers and the disobedient And let thy Doctrine and Behaviour in wisdom and gravity keep thee from all mens contempt CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work 1. Teach them oft to live in due subjection to Chief Rulers or Princes and those that have Governing-Authority and to obey Magistrates in all things which belong to their Office and Authority to command under God and to do all the good they can to all men 2. To speak evil of no man to be no brawlers but gentle shewing all meekness unto all men 2. To avoid all reproachful and evil speaking of any men without a necessary cause upon sufficient evidence to be no contentious strivers but apt to take all things in the most favourable sense using all meekness to all men 3. For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another 3. In our dealing with others we must use compassion remembring that before our Conversion to Christ we our selves had those Vices which are reproachful in others we were witless unpersuadable and disobedient deceived in the greatest things the servants of divers lusts and pleasures living in malice and envy against others odious our selves and with hatred pursuing one another This was the Gentill life 4. But after that the Kindness and love of God our Saviour toward man appeared 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost 6. Which he shed on us abundantly through Jesus Christ our Saviour 4 5 6. But when the Saving-kindness and Love of God our Saviour to Fallen Man appeared to us by the Communication and Illumination of his Grace not for any good works or deserts of ours for we were as bad as aforesaid but of his meer free Mercy he saved us from that state of sin and misery by Regeneration signified and sealed in Baptism and by the renewing work of the Holy Ghost which he poured out upon us in the extraordinary measure promised after Christs Resurrection both for Sanctification and confirming Miracles 7. That being justified by his grace we should be made heirs according to the hope of eternal life 7. That thus by his Grace being of wicked Enemies made acceptably righteous by pardon of sin and renovation by the Merit and Spirit of Christ we should be adopted Sons and Heirs of Eternal Life according to his Promise on which we safely build our hope 8. This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men 8. This is a point of great importance which I require thee oft to press upon them that they which are Christians think not that they have nothing to do but to mind Heaven and pray and worship God but that they live in such Callings or Trades in the world in which labouring diligently they may be profitable to others and the publick good and not make Religion a Cloak for Idleness but spend their time in that which is good and profitable to men 9. But avoid foolish questions and genealogies contentions and strivings about the law for they are unprofitable and vain 9. Note That though some of these things were pretended to be Learned Speculations and others to be parts of God's own Word yet to be employed in controversial strivings and disputings or study or talk about such little things to the diverting of us from the study discourse and exercise of practical godliness is fruitless vanity 10. A man that is an heretick after the first and second admonition reject 11. Knowing that he that is such is subverted and sinneth being condemned of himself 10 11. The overvaluing of such conceits and trifling disputes and thinking themselves rare wise men for these and gathering Parties to themselves from the Church to propagate them in Separation and to draw Disciples after them is the way of Hereticks Whoever is such a one supposing private men do their part do thou that art a publick Minister duly admonish him by meekness and convincing evidence of Truth once and again and if he hear not reject him from the Communion of the Flock For such a man is fixed in his sin by pride self-conceit and a depraved Judgment and being subverted into a sinful Separation is self-condemned both by the open profession of his sin as if it were some glorious Truth and Duty and by casting himself out of the Communion of the Church so that he needeth neither Witness nor Judge to cast him 12 13. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them 12 13. Note God's Ministers must further all oâ—hers in his work as well as work themselves 14. and let ours also learn to maintain good works for necessary uses that
you your profession of greater knowledge and religiousness is but proud boasting and lying against the truth This Wisdom and this Preaching and Course is not of God not such as he will own It is from an earthly and sensual Principle your own praise or profit or Magisterial will or some carnal interest is at the root if you could know your selves you might see this Yea it is so far from excelling others that it is a devilish Wisdom a Devilish Zeal and Devilish Preaching and disputing which you glory in 16. For where envying and strife is there is confusion and every evil work 16. For where envious Zeal and Strife prevail there is still Faction and unquietness or Sedition Tumults and unsetledness still for change and this cherisheth all sorts of evil works which men will think to be all good or lawful to serve their contentious Zeal and to further their changes and carnal ends 17. But the wisdom that is from above is first pure then peaceable gentle and easie to be intreated full of mercy good fruits without partiality and without hyprocrisie 18. And the fruit of righteousness is sown in peace of them that make peace 17 18. But if you would know among the several pretenders whose knowledge and religiousness and zeal is from above the fruit of the Spirit which God will own These are the sure marks of it 1. It is first for true purity of heart and life It will not chuse sin on any pretence so far as men can know it If any be for wilful deliberate conformity to sin or for a loose and sensual life or against serious godliness and a holy heavenly sober and just life this is not from the Spirit of God 2. It is next to this addicted to peace and will seek it by all lawful means 3. It is addicted to put the best sense of another man's case and to a gentle and not a rigid censorious Judgment 4. Easily yielding to good persuasions and not stiff in ill Opinions or ways 5. Full of mercy to others and of all good works or fruits to his power as being devoted to do good 6. Without censorious partiality as Sectaries that can see nothing but what seemeth to make for their own Party and Opinions or without a wavering unresolvedness in the Christian Religion 7. Without Hypocrisie or false pretendings And though the erroneous and contentious in both extreams do use to vilifie or abhor Peace-makers who serve God according to this supernal Wisdom yet these men who labour to make peace are sowing in this work of peace the fruit of true Righteousness as guiltless of the crimes of the extream contenders and of the tumults caused by them And when the Harvest of God's Judgment cometh they shall reap this fruit to themselves And if the Countreys where they live are worthy of such fruit they must reap it from this seed of peace-making labours CHAP. IV. 1. FRom whence come wars and fightings among you come they not hence even of your lusts that war in your members 1. The Jews are in frequent Seditions and fightings among themselves in which many erroneous Christians joyn with the unbelievers in a blind Zeal for their Law and Nation And do you think it is from true Zeal that their Wars arise No it is from their own sensual worldly lusts that first war in themselves and then disturb the common peace 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not 2. You Covet and fight and kill in your mistaken desires of your Law and Liberties and you do but lose your blood and labour by going your own sinful way and not seeking to God for Counsel conduct and success who must give all good and that in his own way 3. Ye ask and receive not because ye ask amiss that you may consume it upon your lusts 3. Yea you will be Religious in your sin and make your Prayers to God for deliverance from the Roman Power and for your Countrys Liberty But they are carnal Prayers and God rejecteth them for it is but that you may live in great Plenty Power and Pleasure enjoying sensual prosperity that you pray to God for your deliverance 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is the enemy of God 4 You that by your perfidiousness to God are like perfidious adulterers loving the World best whilst God is in your mouths know ye not that this love of the World as his Competitor is enmity to God and that he is God's Enemy that so loveth it predominantly 5. Do ye think that the scripture saith in vain The spirit that dwelleth in us lusteth to envie 5. Is it not true which the Scripture saith of the evil inclination of Mans Heart as lusting after worldly Pomp and Pleasure and to envy and strife that they may obtain it 6. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble 6. But Gods Grace is of a contrary tendency and would teach you better things but he giveth it to the humble and not to the proud for he is against such as it s said c. 7. Submit your selves therefore to God resist the devil and he will flee from you 7. If ye would be delivered and live in safety submit your selves to Gods Government and Will and go the way which he prescribeth Conquer Satan and you need not fear his forces and do but resolutely resist him and you conquer him 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heaviness 10. Humble your selves in the sight of the Lord and he shall lift you up 8 9 10. Draw nigh to that God against whom you have rebelled and he will draw nigh to you for your deliverance and will not forsake you Cleanse your hands by Reformation from your sins and your hearts from your halting between God and the World Bewail your former sin by self-afflicting mourning and weeping Turn your sensual pleasures into godly sorrow and your carnal mirth into penitent tears Humble your selves before that God whom you have offended and then he will lift you up and save you better than your Seditions 11. Speak not evil one of another brethren he that speaketh evil of his brother and judgeth his brother speaketh evil of the law and judgeth the law but if thou judge the law thou art not a doer of the law but a judge 11. And give over your reproach and censoriousness against the Gentile Christians that do not observe your Ceremonial Law by which you encourage their Persecutors for both the Law of Christ and the Law of
them which stumble at the word being disobedient whereunto also they were appointed 7 8. To you who believe as he is esteemed precious so will he be in the riches of his grace to you But to them that obey not the Gospel but are unbelieving rejecters of him he whom the builders the Jewish Rulers did refuse is made the foundation of the Church and they shall feel his Kingly Power He is that Stone on which they stumble and fall and that Rock on which the Adversaries dash themselves in pieces even they that unbelievingly reject and quarrel against the Gospel and disobey it To which destruction not to their sin the righteous God appointed them 9. But ye are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light 9. But as the Israelites were by their proper Covenant of peculiarity separated to God from the rest of the World and called a chosen Generation a royal Priesthood an holy Nation a peculiar People especially as typifying the Christian Church so are you more eminently a chosen Seed of Christ by his Spirit a dignified Kingdom of Priests who are all designed to reign with Christ and all may have access to God a Nation or sort of men sanctified by dedication to God though all the World be his you are his peculiarly and have the Covenant and Priviledges of Peculiarity having greater mercies than the rest of the World that as Priests you may stand daily before God and celebrate his praises who hath called you out of the darkness of ignorance and unbelief and wickedness into that marvellous Light by which you know him the Father of Lights 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 10. Who were under the Roman Captivity and scattered over the Earth and alienated from God by unbelief but now are made Christ's Free-men and Fellow-Citizens with the Saints and have obtained that mercy which unbelievers do reject 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul 11. But you are yet Strangers and Sojourners in the Countreys where you are scattered and indeed on Earth therefore I earnestly beseech you to abstain from that fleshly pleasure and life which are usually the fruit of wealth and prosperity in the World and are warring Enemies against the holy Inclinations Motions and Works of the Holy Spirit 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil-doers they may by your good works which they shall behold glorifie God in the day of visitation 12. And let your conversation among the Heathens be so just and decent and exemplary that they that now speak against you as if you were a sort of bad deluded contemptible men through prejudice and malicious same may by your excelling all others in good works rejoyce and give glory to God when he shall visit you with deliverance from your oppressors and shall exalt you 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supream 14. Or unto governours as unto them that are sent by him for the punishment of evil-doers and for the praise of them that do well 13 14. Be subject to every Civil Humane Ruler tho Heathen whether it be to Caesar as supream or those subordinate Rulers who are sent by him for that which is truly the Office of Magistrates to which God impowereth them which is to be punishers of evil doers and praisers or encouragers of them that do well 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men 15. Your peace and safety is not to be look't for by resisting and conquering the Powers that are over you but by due subjection and patience while you obey God to silence those ignorant foolish men who falsly reproach you as a turbulent and unruly sort of People for differing from them in Religion and obeying God before men 16. As free and not using your liberty for a cloak of maliciousness but as the servants of God 16. You are indeed Christ's Free-men delivered from true servitude to Sin and Satan but you are God's Servants and must obey him in using your Christian Liberty to his glory in your appointed way of duty and not as a covering for any evil 17. Honour all men Love the brotherhood Fear God Honour the King 17. In short Give all men their due respect Love all Christians especially Christian Societies or Churches with a special love Fear God above all with reverent obedience and under him give that eminent honour to Kings and Rulers which is their due 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward 18. Christian Servants must be subject to their Masters whether Christian or Heathen with due respect and reverence even to those that are froward and wrathful and abuse them and not only to the good and gentle Note That this binds not free Servants to continue with such Masters when they may have better but only Slaves that may not change and also voluntary Servants till their time of Service be at an end 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when you do well and suffer for it ye take it patiently this is acceptable with God 19. For this God accepteth as a rewardable act of Obedience when in conscience of God's commanding patience you indure wrongful suffering 20. Can you think it a rewardable thing as of any special worth to take it patiently when you are beaten for your faults c. Note What then shall we think of those Servants even the religious sort that can neither bear stroaks nor words when they deserve them but will repine and swell with passion if they be but reproved for their faults yea for their sins against God and will not humbly confess them 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps 21. For your very Calling of Christianity bindeth you to this obedient Patience in imitation of Christ who in his suffering for us became our Example whom we must follow 22. Who did no sin neither was guile found in his mouth 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 22 23. Who never did ill in word or deed and yet being scorned and reviled he returned not to them the like nor gave them one ill word for another nor
not that the outward act of washing the Body serveth to this Salvation nor must you think that God layeth it on any outward Ceremony save as it is the exercise of our Obedience and Faith But it is the faithful answer to God of a resolved Soul in the Covenant of Baptism who when asked doth profess and promise to believe in and give up it self to God the Father Son and Holy Ghost and to Renounce the World the Flesh and the Devil Baptism is but the celebration of this saving Covenant and it is covenanting sincerely that is the Condition of Salvation and Washing is but the sign 22. Who is gone into heaven and is on the right hand of God angels and authorities and powers being made subject unto him 22. And well may I say that Christ's Resurrection saveth sincere baptized Covenanters as God by the Ark did Noah c. when Christ thus risen is gone into Heaven advanced to the highest Authority and Honour all Angels and all Authorities and Powers in Heaven or Earth being made subject as his Enemies to their woe and his Servants to their joy shall shortly find so that he is fully able to give and do for us whatever he hath promised and we need CHAP. IV. 1. FOrasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 1 2. Let then the sufferings of Christ have their due effect on you in conforming you to his death that you may as crucified or dead men give over sinning being as dead to fleshly lusts that ye no longer live the rest of your time in the flesh according to the lusts of your selves or any tempting men but wholly live to the will of God as your Rule and End 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and abominable idolatries 3. Alas we did too long live according to Heathen Sensuality and that time cannot be called back even in lasciviousness and lusts either fornication or immodesties that tend thereto and in excess of wine or strong drinks in revellings and banquettings or unnecessary feastings to gratifie fleshly appetite and lusts and in the bacchanals and jovialties of their Idolatry 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 4. And though it is monstrous against humanity that reasonable men should thus live like brutes yet they stand and wonder at you as if you were the monsters or strange people because you will not be as bad and mad as they and run with them brutishly against God and Faith and Reason into this sensual excess of sports lust and riot 5. Who shall give account to him that is ready to judge the quick and the dead 5. But the time is near when for all this they must come to Judgment and a sad account they must shortly give to the Righteous Judge of all the World 6. For for this cause was the gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit 6. But wonder not at their obloquy nor imitate them but look to the Example of the Martyrs and those that are dead in Christ who received and obeyed the Gospel preacht to them that while they were judged and persecuâ—ed in the flesh according to the rage of men they might live in the Spirit unto God and obtain his glory through all such suffering 7. But the end of all things is at hand be ye therefore sober and watch unto prayer 7. But the time of their foolish rage and of your patient suffering will be but short The end of all earthly things is near therefore let soberness be to you instead of lusts and revelling and fleshly pleasure and by watching and prayer seek and wait for grace and glory 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins 8. And above all things be sure that you have and carefully preserve and exercise not only peace and mutual forbearance but a special love yea fervent love to one another even to all Christians and specially in your Societies and Relations For as love covereth and not aggravateth faults towards one another so God who hath said Blessed are the merciful for they shall obtain mercy and if ye forgive you shall be forgiven will cover and forgive the many sins of sincere loving Christians Note 1. The two Extreams that in all Ages have torn the Church should have regarded these words of Peter 1. The Papal Church-tearers that persecute all that consent not to their Canons Forms and Shadows should have remembred above all things even above your pretended plea for Obedience to you and Decency and Order have fervent Love 2. And the passive Separatists that can find faults enough in the Orders and Forms and Ceremonies of Churches to separate from the Communion of almost all on Earth should have deeplier received such Texts as this above all your superstitious pretences to more purity of Churches and better Discipline have fervent Charity 3. It is but partiality and jealousie of the Cause of Justification against the Papists which maketh some excellent Expositors distort this Text so as to exclude from its sense God's covering of our sins because they consider not aright 1. That Pardon as continued and as renewed for daily renewed sins hath more for the condition of it required in us than the first Pardon and begun Justification hath The first act of sound Faith serveth for the beginning but the continuance of it with its necessary fruits is necessary to the continuance and renewing of Pardon 2. That the Faith which is required to Justification and Pardon is giving up our selves to God the Father Son and Holy Ghost in the Baptismal Covenant That is our Christianity which is not put in opposition to that Love or Repentance which is still implied as part of the same Covenant Consent or its necessary fruit but to the Works of the Law of Moses or of Works or any that are set in competition with Christ and Free Grace If prejudice hindred not men the reading of the Angel's words to Cornelius and of Christ's forgive and ye shall be forgiven and the Parable of the pardoned Debtor cast into Prison for not pardoning his Fellow-servant with Jam. 2. and Matth. 25. would end all this controversie 9. Use hospitality one to another without grudging 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God 9 10. As God hath
Schismaticks Fanaticks Puritans Rebels against the Pope or Church that they may justifie their hating murdering imprisoning silencing and ruining them As the Scribes were loth to know who was their Neighbour so are these loth to know who is a Brother But God will know his Children though men call them by reproachful names Alas for the murderous Generation that preach write and strive to destroy the Upright and say they killed them or ruined them in Love that is they hated them in Love Woe to them when God shall judge them 3. Every degree of unjust Hurt or Hatred is a Breach of the Sixth Commandment But the meaning is not every degree or mistaking wrong is as bad as actual Murder or as sure a sign of Death Alas how few else would live 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren 16. As God hath manifested his Love to us by laying down for us the Life of our Redeemer so if we be God's Children we must learn of him as to love our Enemies so if God should call us to it as needful to better ends than our lives to lay down our lives for Christian Brethren 17. But whoso hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 17. And if Love must make us die for others surely those have no true Love to God and to the Brethren as God requireth who cannot lay down part of their abundance perhaps superfluity for them but while they are well able yet cannot find in their hearts to relieve them but shut up the bowels of their compassion from them Note O the dreadful account that many of the Rich must give that feast all the year while their poor Neighbours hunger and spend forty times more in needless house-keeping as they call their Luxury than on the Poor 18. My little children let us not love in word neither in tongue but in deed and in truth 18. Let not your Love be hypocritical which will bring forth no better fruit than good wishes and fair words but shew the truth of it by your cost and real helps 19. And hereby we know that we are of the truth and shall assure our hearts before him 19. It is by such efficacy and real fruit that we must know that we are true Christians and not Hypocrites and must have assurance that our hearts are true to God 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have we confidence towards God 20 21. For if our Consciences tell us that our Love is barren and fruitless and so condemn us of Hypocrisie God is greater and more acquainted with our Hypocrisie than our Consciences But if our Conscience truly witness the sincerity of our Love by the fruits of it then this assurance of our Sincerity giveth us boldness towards God 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight 22. And if we do God's Will sincerely in obeying his Commands and the things that please him he will hear our Prayers and grant our just desires and give us that which is good for us whereas if we love iniquity and live therein God will not hear our Prayers Note They that deny that holy sincere Obedience is any condition of God's hearing our Prayers because Faith hath the promise contradict the scope of Scripture 23. And this is his commandment that we should believe on the Name of his Son Jesus Christ and love one another as he gave us commandment 23. And the sum of all this acceptable duty is but this To believe truly in Jesus Christ our Redeemer our Teacher King and Intercessor and to obey his great Command of Loving one another with all such God is pleased and heareth them 24. And he that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us 24. And if we keep Christ's Commands of fruitful Love in Faith there is a near Communion between Christ and us we dwell in Christ as his Members and he dwelleth in us and his dwelling in us is by the Spirit of Love and Holiness the Seal of his Promise which he hath given us He that keepeth Christ's Commandments specially of Love hath his Spirit And Christ dwells where his Spirit dwells CHAP. IV. 1. BEloved believe not every spirit but try the spirits whether they are of God because many false prophets are gone out into the world 1. There be many false Teachers who pretend to Revelation as Prophets who teach you the Doctrines of Sensuality Worldliness and Malice contrary to the Doctrine of Holiness and Love which I have taught you Therefore believe not that every man speaketh by God's Spirit who pretendeth to it nor that every strong suggestion in your selves is from God's Spirit which seemeth such before you try it But try all pretences of the Spirit whether they come indeed from the Spirit of God or rather from Satan or mens own imagination corrupted by pride Qu. How shall we justly try Spirits or spiritual pretences Ans By somewhat that is more easily known and no otherwise And that is two things 1. The common certain notices of the Light and Law of Nature 2. By the Infallible words of the Spirit in Christ and his Apostles and Prophets For both these are the sure Word of God who doth not contradict himself Our gifts of the Spirit are lower than the Apostles and must be tryed by theirs which were given them to record a Rule for us 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world 2 3. By this you shall know whether these Pretenders speak from the Spirit of God For the Spirit of God is the Spirit of Christ sent by him to be his Advocate and plead his Cause and do his Work in the World and therefore beareth witness of him If therefore these Teachers truly and openly in the face of danger do own profess and preach Christ Jesus as the Incarnate Word and Son of God sent from Heaven to redeem teach rule and save us this Doctrine is of the Spirit of God But if they deny the Godhead or Manhood of Christ or that he is indeed the true Incarnate Saviour Prophet Priest and King or will not own him in hazards or sufferings but deny him to save the flesh and teach men so to do
dwelleth in Love as his ruling habit of Soul and practice of Life dwelleth by communion in God as the Eye in the Light and a Friend by Love dwells in his Friend and God by his Spirit of Love in him Note I prefâ—r this Verse before all the Humane Learning in the World 17. Herein is our love made perfect that we may have boldness in the day of judgement because as he is so are we in this world 17. And our Love is for this blessed effect that we may joyfully now foresee and stand at last before him in Judgment as the Lord to whom by Love we are endeared and united For as his Interest is dearest to us in this World and we obey and follow him in suffering so it is that we may come to him in Glory with whom our Life is now hid 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love 18. For though our darkness and guilt would keep us under terror lest God should destroy us or our weakness make us fear the power of man and bodily calamities and death yet the Love that I speak of hath none of this terrour in it but were it perfect it would fully quiet the Soul and cast out all distrustful painful fear For though cautelous preventing fear of all danger is necessary in this life to our safe avoiding evil and the awe and reverence of God is the duty of every creature yet tormenting or painful troubling fear cometh from distrust and sheweth that our Love is yet imperfect Note This is spoken both of tormenting fear of God and Man of Hell and of Death Sicknesses and Crosses here For he that by Faith is fully persuaded of God's great and special Love to him such as he hath manifested by Christ and thereupon doth love God entirely above all in that measure cannot fear that such a God will damn him or leave him to the malice of Men or Devils and by death it self do him any hurt inconsistent with dearest Love If Wives and Children fear not being murdered by loving Husbands or Fathers perfect Love would make us fully quiet in our trust in God Painful fear of Hell Death Sickness Poverty or Persecutors doth shew a distrust and doubting of God's Love who could sure quickly save us by such a word as made the World and an imperfection of our Love to him as caused by this distrust Fear may stand with true Faith and Love but not with perfect Only I confess sensitive passion through bodily disease or disposition quite differing from rational Fear is a Tyrant which Faith and Reason will not overcome As a man bound with Chains to the top of a Spire Steeple is rationally sure that he cannot fall and yet is terrified with looking down O how should fearful Christians study Trust and Love as their only cure and quieting help 19. We love him because he first loved us 19. And it is the knowledge of God's antecedent Love to us giving us a Christ and Grace and making us love him which thus delivereth the Soul from fear and turneth us to him with love and boldness If his Love had been a meer dependent consequent of ours how uncertain should we be of its continuance 20. If a man say I love God and hateth his brother he is a liar For he that loveth not his brother whom he hath seen how can he love God whom he hath not seen 20. But still I say our Love to God must be shewed in our hearty Love to our Brethren To hate and persecute them yea not effectually to love them proveth him a Lyar who saith he loveth God It is God in his Image that you must love and help He needeth you not but he will make you need one another to try your Love and Obedience to him If you love not his visible Image how can you love the invisible God This doth but detect your self-deceiving Hypocrisie 21. And this commandment have we from him that he who loveth God love his brother also 21. And he â—hat will be the Judge who love him truly hath made this his summary great Commandment that you must love God first and above all and your Brother or Neighbour for his sake as your selves And you love him not if you keep not his great Commandment CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him 1. Note That it is believing God and not Man only a Divine Faith and not a Humane a sincere Faith and not a doubting Opinion that is here called Believing Believing this on the word of our Rulers or Teachers is good but it is but preparatory to Religion and the Belief of God And it is a matter of such great importance to believe it sincerely as God's Word that God was manifest in flesh and appointed Christ to the Office and Work of Man's Sanctification and Salvation that it is not possible but such a sound Belief must fill the Soul with love to God and carry it up to a holy and heavenly state as the Regenerate are Nor is it possible but such should love that Saviour who is the Image of God's Love 2. By this we know that we love the children of God when we love God and keep his commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous 2 3. And you must know that it is not all Love to one another or to good People that will prove us regenerate for men may love them as their Friends for loving them or for being of their Opinion Sect or party or for their Interest c. But your love to men as God's Children is sincere and saving when it is God himself that you love most and them for his sake And when his Love maketh you keep his Commandments And his Commandments are not heavy nor have any thing in them which men should be unwilling to keep but should be both our work and pleasure 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith 4. God's Spirit is stronger than the evil Spirit that ruleth the ungodly World and therefore all that are truly regenerate do overcome the Love and Temptations of the World though not perfectly yet in prevalency And how do we overcome the World but by firm believing in Jesus Christ and the Love of God that will bring us to a far better World The things believed prevail against the things seen in all that are true Believers indeed 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God 5. Where do you see any truly overcome the Love of this World but they that believe that Jesus Christ hath purchased and promised and
into some sins that are to be punished with Bodily Death or â—hame Magistrates must put to death Murderers and other capital Offenders and when Magistrates do it not God will oft times do it without them himself as he did on Ananias and Sapphira and others In this case if one be to be executed by Justice or be under God's Justice that will put him to death you may pray for his Soul but you must not pray for his Life though he repent because it is against God's Law and the common Good And if you should pray for the Recovery of such a man in Sickness God hath not promised you to recover him No nor any of his own Children when their dying time is come 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not 18. We know that all that are born of God hate sin and overcome it in the course of their lives and live in no reigning sin which is predominant but only hated infirmities which consist with sincere predominant Faith Obedience and Repentance nor have any sin at all so far as they have the Divine Nature but they watchfully keep themselves from the prevalence of Satan's snares 19. And we know that we are of God and the whole world lieth in wickedness 19. And though Christ's Flocks here be less than the World we see by experience that we are of God guided by his Spirit obeying his Laws pleasing his Will living to him and hoping for his Glory and that the unconverted World is wholly set on wickedness and mischief so notorious is the difference between the faithful and the ungodly World which foretells the future difference 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life 20. In a word by all aforesaid we are certain of the truth of our Religion We are sure that the Son of God is come and Christ is he and by his Doctrine and Spirit hath enlightned us to know the true and only God and his Will and we are by faith and the Spirit planted into him who is the Truth even into Jesus Christ So that we are sure it is the true God that we believe and serve and the Gift and Title to Eternal Life that by Christ we do receive 21. Little children keep your selves from idols Amen 21. I speak to you in love as if you were my own Children but with care of you as to your weakness and what temptations the Idolatrous World assaults you with As Christ hath called you out of the World from Idolatry which you have renounced as you love God and your Saviour and your Souls hold close to Christ and return not to Idols nor partake of their Sacrifices nor seem to own them by Idolatrous Communion Amen The Second Epistle of JOHN the Apostle 't is most commonly thought but not certain 1. THe elder unto the elect lady and her children whom I love in the truth and not I only but also all they that have known the truth 2. For the truth's sake which dwelleth in us and shall be with us for ever 1 2. Note It seems this was some choice Woman that was a great support and helper to the Christians and eminent in Piety and stedfastness in the Faith Though some few groundlesly think that it was some Church that he calleth Lady 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love 3. Grace Mercy and Peace from God the Father and Christ the Son are the true unvaluable Blessings I wish you to confirm you in the two great parts of Religion Truth and Love 4. I rejoyced greatly that I found of thy children walking in truth as we have received a commandment from the Father 4. I greatly rejoyced that I found thy Children both holding fast the Christian Truth and living in the practice of it as the Father commanded us to preach and do 5. And now I beseech thee lady not as though I wrote a new commandment unto thee but that which we had from the beginning that we love one another 5. The sum of my writing to thee is not any Novelty but the old great Law of Christ Be sure that we keep up true Christian Love which Satan is an Enemy to 6. And this is love that we walk after his commandments This is the commandment that as ye have heard from the beginning ye should walk in it 6. And the Love in which we all must live is our Union and Concord in keeping his Commandments even the same Gospel which from the beginning was committed to us For both new and false Doctrines and a sinful life do break the Union and Peace of Christians 7. For many deceivers are entred into the world who confess not that Jesus Christ is come in the flesh This is deceiver and an antichrist 7 For there are many Hereticks now come to that deceiving pass that they deny Christ himself either his Godhead or Manhood or Office or Work yea his Incarnation as if his Body were but a Fantasm These are Deceivers and Antichrists 8. Look to your selves that we lose not those things which we have wrought but that we receive a full reward 8. Look to your selves with watchful care that no temptation draw you to back-slâ—de and you lose all your former belief and labour nor we our ministerial labour on you but hold on that you and we may attain that full Reward that we seek 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ he hath both the Father and the Son 9. As it was by the Doctrine of Christ that you were brought into your blessed Knowledge and Relation to the Father and the Son so if you fall from that Doctrine you will fall from God himself to whom by Christ you are reconciled But if you abide in Christ's Doctrine you will continue your Relation to the Father and the Son 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed 11. For he that biddeth him God speed is partaker of his evil deeds 10 11. As for those Hereticks and Apostates that deny the Gospel or any Essential Part of Christianity shew them no encouraging Countenance Familiarity or Communion otherwise you will be guilty as Partners in their sin 12. Having many things to write unto you I would not write with paper and ink but I trust to come unto you and speak face to face that our joy may be full 13. The children of thy elect sister greet thee Amen 12 13. Note 1. Presence maketh
and all men according to your works Note Judging is either Justifying or Condemning and Executing accordingly Our first Justification which maketh us Just and so Accounts us is not according to any works strictly so called unless you will call it a work believingly to Accept a free gift Nor is our Justification in Judgment according to the works of the Law of Innocency or of Moses or any that can be thought to make the Reward not of Grace but of Debt But it is according to our performing the Covenant of Christianity made by Christ the condition of Salvation 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden 25. But that which ye have already hold fast till I come 24 25. Note Some Copies have And and some leave it out If it be you and the rest it must mean you Pastors and the faithful People And this would shew that it is not One but Many Pastors that is meant by the Angel But if And be left out then the sense is All you of the Church that are not polluted with this filthy Doctrine which the pretenders to Wisdom call Profound Knowledge but is indeed the Depths of Satan I will put on you no new Doctrine nor Burden but charge you to hold fast that Apostolick Doctrine which you have received and wait in fidelity for my coming who will reward you 26. And he that overcometh and keepeth my works unto the end to him will I give power over the nations 27. And he shall rule them with a rod of iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 26 27. This Promise is diveâ—sly expounded 1. Some think that it is not the same persons then living to whom it is made but those that in Constantine's time are found persevering shall then be advanced by him to honour and power Others think that it is to the same persons and meaneth buâ— that they shall be made Bishops and convert many Heathens But all the Church could not be made Bishops and Bishops then were the greatest Sufferers and converting is not ruling and dashing them in pieces with an Iron Rod. The Phrase is fetcht from Psal 2. Others think that it is meant of the Heavenly power of faithful separated Souls and that after death the Saints joyn with Angels â—s invisible Rulers of this World And others think that it is meant of a thousand years Reign on Earâ—h before the last Judgment And others think it is meant of the state after Judgment and that the Damned shall be as Slaves to the glorified Saints It is certain that it signifieth a triumphant glorious state in Heaven but the â—est is dark to us I think it meaneth that they shall partake of Christ's Royal Power subserviently in their degree by which they shall now triumph over the World in faith and in time be delivered from men's Tyrannny and at Death initially and at Judgment fully shall with Christ judge the World of wicked Men and Angels which is here called Ruling them And it is not improbable that the miserable damned ones will be in some sort trod down by Christ and his Saints but how we yet know not By the Morning-Star seemeth meant Christ and his Spirit to shine on them in Glory 29. He that hath an ear let him hear what the Spirit saith unto the churches 29. Let none take themselves to be unconcerned in Christ's Message to his Churches for it is recorded for our common use and nearly concerneth us all CHAP. III. 1. ANd unto the angel of the church in Sardis write These things saith he that hath the seven Spirits of God and the seven stars I know thy works that thou hast a name that thou livest and art dead 1. To the Angel that is the Pastors and People of the Church in Sardis Thus saith he who is the Lord of Angels and Ministers Note Though the Spirits before were named before Christ it was not as preferring them before him for he is here said to have them as he hath the Pastors I know what thou art and dost and that thou art reputed by men to be an excellent Church but thou art declined to a cold and decayed state even like to death Note Profession and outward Splendor make Churches and persons applauded that wanting the life and power of the Religion they profess are next to dead 2. Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfect before God 2. Be awakned from thy Self-flattery and Coldness and revive and exercise that Good which yet thou hast that it may be strengthned for I find much Hypocrisie and Formality in thee and not that Soundness Seriousâ—ess and Zeal which God will require 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee 3. Remember what Doctrine my Apostles taught thee and hold fast that and receive no other Repent of thy Back-sliding for if thou do not awake and watch in holy Preparation I will come upon thee with my Judgments as a Thief cometh on men asleep when thou art most fearless and dost least expect me 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy 4. Though the greater part of that Church be as dead in their declining some few there are yet in it who have kept their Innocency from Heresie Vice and Cowardly Shrinking and these shall have the honourable Reward of their Uprightness for they are worthy of it according to the Law of Grace which promiseth it to such alone Note Yet these few Names are not commanded to separate from the rest 5. He that overcometh the same shall be clothed in white raiment and I will not blot out his name out of the book of life but I will confess his name before my Father and before his angels 5. He that overcometh in this Life of Tryal shall be cloathed with the Glory which signifieth the Reward of Innocency and is the mark of Dignity and Honour for such then was White Raiment and I will own him openly before my Father and his Angels as one who is enrolled as a Denison of Heaven among the Elect of God Note If White Garments now be seemly for conquering Saints they are unmeet for them that are overcome by the World and the love of its Honour Wealth and Power and by fleshly Lusts 6. He that hath an ear let him hear what the Spirit saith unto the Churches 7. And to the angel of the church in Philadelphia write These things saith he
the Grace of sincere Righteousness and Holiness that thou bear not the shame of Hypocrisie and halting between Heresie or Infidelity and saving Truth and for the Illumination of my Spirit to know the danger of Heresie and Hypocrisie 19. As many as I love I rebuke and chasten be zealous therefore and repent 19. If I forsake you not but shew my love to you it will be by chastening you to revive your Care and Zeal If therefore you love not Chastening prevent it by Zeal and Reformation 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me 20. I have my time of offering Mercy and desiring you to entertain it And if any man hear and obey this Call I will come in by my Spirit and take habitual Possession of him and have spiritual Communion with him and he with me Note Though it be not without the Grace of Christ that we open to him when he knocks and receive his offered special Grace yet in this he layeth so much on Man as to make our Opening that is our Accepting-Faith the Condition of his Entring for a fixed Habitation by habitual Love and Holiness On which account Divines use to say that Faith and Repentance wrought first in Conversion are the Conditions or Qualifications for consequent Justification and Sanctification 21. To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his Throne 21. To him that overcometh all the Temptations of this Life so far as to keep his sincere Faith Love and Obedience to the End I will give a Participation in my Kingdom Power and Glory even as I obtained my Glory by overcoming Satan and the World Note This expoundeth what is meant before by Ruling the Nations with a Rod of Iron c. 22. He that hath an ear let him hear what the Spirit saith unto the churches 22. Note Let every man that hath an Ear and Heart lay close to heart these Reproofs Warnings and Promises of Christ to these seven Churches for it concerneth them all Again note that notwithstanding all Christ's Reproofs and Threatnings to many of these Churches he biddeth no one separate from them CHAP. IV. 1. AFter this I looked and behold a door was opened in heaven and the first voice which I heard was as it were of a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter 1. After this the Vision that I further saw was as if a Door had been opened into Heaven c. Note 1. Not that Heaven hath a Door but the Vision was to be suited to the Capacity of a Soul in Flesh 2. The Notices which advance Man's Understanding on Earth come all from Heaven 2. And thither must we look and seek if we will know the things of God 2. And immediately I was in the spirit and behold a throne was set in heaven and one sat on the throne 2. And immediately I was in an Extasie the Spirit acting me as above the Body And God revealing things according to my Capacity I thought I saw a Throne the Seat of Royal Glorious Majesty and a Royal Person sat on the Throne 3. And he that sat was to look upon like a jasper and a sardine stone and there was a rain-bow round about the throne in sight like unto an emerald 3. And the Power and Glory of him that sat on the Throne was represented to me as by the similitude of precious Stones a Jasper and a Sardine And his Glory and faithful keeping of his Covenant was represented to me by the Appearance of a Rain bow like an Emerald in colour round about the Throne 4. And round about the throne were four and twenty seats and upon the seats I saw four and twenty elders sitting clothed in white raiment and they had on their heads crowns of gold 4. Note The Apparition being made to him that was a Jew was a Representation of the Jewish Camp in â—he Wilderness with the Tabernacle in the midst â—â—cording to which also the Temple-Worship was â—â—â—med to bear some similitude And the Christian-Assemblies had some resemblance to that Some think it relateth to the Church at Jerusalem which had say they twenty four Elders say some twelve Apostles and twelve Elders others that it is to the Bishop of Jerusalem and four and twenty City-Bishops of Judea who use to sit in Council with him who yet saith Dr. H. were then but the sole Pastors of single Assemblies without any other Elders under them but were after to have such Others think it intimateth that all Churches should unite in such Synods as consist of twelve Teaching Elders and twelve Ruling Elders that are not Teachers Rather all Churches and Pastors are signified by twenty four But all these are but mens unproved thoughts save only that in general the Vision appeared in resemblance of such an Assembly as is here described And it clearly intimateth 1. That the Elders have a proper Dignity and Honour and Power signified by their Seals and White Rayment and Crowns of Gold I would not have ignorant proud Lads that can but get a Lay-Patron to present them to a Benefice where they may live in the guilt of betraying Souls to call themselves these Elders nor to feign in White Rayment that they have Crowns of Gold 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the seven spirits of God 5. Note 1. The Glory and Terrour of the heavenly Apparition is thus expressed From the similitude of the Temple-Worship and more fully of the Church-Worship and Sacred Assemblies whence must proceed the Light of Doctrine the Thunder of Reproof and just Censures and the Voices of common Consent and Praises to God Whether it signifie the scorching Lightnings and Thunderingâ— Excommunications of Lay-Chancellors Officials Surrogates Commissaries c. that use an absent Bishop's name over not one Parish only but many score or hundred Parish-Churches I leave to the Arguments of the Affirmers 2. The seven Lamps are expounded of the seven Spirits of God relating as some suppose to the Lamps which were continually to burn before the Tabernacle Exod. 17.20 and after before the Temple And as others think to the seven Deacons at Jerusalem Others think it is the seven Guardian Angels of the Asian Churches to whom John specially directeth all this Book though for the use of all others But of this and other such passages the great doubt is whether really there be not in the Spiritual World which John saw such things as he describeth and the Institutions about Tabernacle Temple and Church-Assembles be not formed to some resemblance of these Or whether all be spoken only of the things below of
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
all the Idolater's Forces the Ruin of Dioclesian Maxim Herculius Galer Maxim Maxentius Licinius that so the Christians by and with Constantine might triumph And some think it is a weakning the Roman Power toward Euphrates to let in the Persians and others to afflict them 13. And I saw three unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet 14. For they are the spirits of the devils working miracles which go forth unto the kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty 13 14. As when Ahab was to be destroyed the Devil was a lying Spirit in the mouth of all his Prophets and bid him Go and prosper and Zidkiah made Horns to signifie his Victory so I saw as it were three Devils like the Frogs of Egypt or three lying Spirits sent by Satan and encouraged by the Idolatrous persecuting Emperors and by his flattering Oracles Augurs Orators c. to persuade all the foresaid Princes to fight against Constantine especially Maxentius and Licinius that they might fall as Abab and Pharaoh did Or say others They were Popish Missionaries and Priests and Friers sent out by Antichristian Civil Powers and Antichristian Ecclesiastical Powers to draw men to Popery and Idolatry that they may be destroyed when God shall judge them The day of God some take as before for Constantine's Victories against Idolaters others for the day of the Pope's Fall and others for the last day of Judgment 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame 15. My coming will be when men expect me not Blessed is he that prepareth not for Shame and Confusion when his Sin and Hypocrisie shall by my Judgment be brought to light by complying with the higher Powers in sin as thinking that I will be long in coming to take down Sinners and see up Saints 16. And he gathered them together into a place called in the Hebrew tongue Armageddon 16. The Devil's Prophets provoked them to gather and fight to their destruction Note Here the Dragon is expounded to be Devils And this word Devils in this Book usually signifieth those Idols Jupiter Mars Apollo c. which the Romans worshipped instead of God For Paul tells us It was Devils that they worshipped And it being the spirits of these Devils or Heathen Idols that are sent out it seemeth most probable that it is the War with the Heathen Idolaters that is here meant Dr. H. after Grotius noteth that in the Fight at Rome Maxentius had a hundred and seventy thousand Foot and eighteen thousand Horse of Romans Italians c. and Constantine had ninety thousand Foot and eight thousand Horse of Germans Gauls and Britains and that the Victory was of such consequence that from that day the Account of Years by Indictions began to commemorate the deliverance of City and Church which since is turned into accounting from the Birth of Christ But others say It is the day of the Fall of Antichrist And some say Of the destruction of the Turks And some say He that gathered them together is Christ or God by his permitting Providence for their destruction 17. And the seventh angel poured out his vial into the air and there came a great voice out of the temple of heaven from the throne saying It is done 17. The Angel that poured his Vial into the Air signifieth the coming down of God's Plagues from Heaven on the Generality of the Enemies And the Voice out of the Temple signifieth that it is done by God's Decree for the Vindication of his holy Worship and his Châ—â—â—h It is done That is The last Plague on the Roman Pharaoh is now pouring out and he is to be drowned in the Red Sea God's Judgments are accomplished for the Extirption of the Heathen Roman Empire and the revenging the Blood of the Saints shed by them As Pharaoh's Cruelâ—ies increased before the Israâ—lites were delivered so Dioclesian made the cruâ—â—â—st Slaughters before the Heathen Beast was to be destroyed and then they were ripe and the time was come Or aâ— others say The time of the Fall of Popâ—ry Anâ—â—christ Or as others The end of the World 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 18. The great commotions which went to these great changes and subversion of the Heathen Powers was represented to me as by Thundrings Lightnings and the greatest Earthquake Say some it is the changes by the Ostrogâ—ths and such others Say others there were literally such dreadful Earthquakes before Totilas took Rome Say others it is yet to come before Antichrists fall And say others before the day of Judgment 19. And the great city was divided into three parts and the cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fierceness of his wrath 19. And Rome was then divided between Heathens Christians and worldly men that were indifferent for Religion Or say others Heathens Orthodox and Hereticks It 's taken from Ezek. 5. Others say that literally the third part was destroyed by Totilas and say others by Alaricus others say it is three in relation to the three Princes the Dragon the Beasts and the false Prophet others that Antichrist's Kingdom was falling by being divided in it self 20. And every island fled away and the mountains were not found 20. As Earthquakes shake Mountains and Islands so all the Dependents of Rome fell with it 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great 21. God's Executions bruised and broke them as great Hail would do the tender Plants and yet they did but blaspheme God the more A Talent is threscore pound God's Judgments pursued the scattered Roman Citizens say some the Papists say others and all wicked Christians say others CHAP. XVII 1. ANd there came one of the seven angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great whore that sitteth upon many waters 2. With whom the kings of the earth have committed fornication and the inhabiters of the earth have been made drunk with the wine of her fornication 1. Say some 1. I will shew thee what is coming from God on Imperial Heathen Idolatrous Rome who by Power and by Learning by the first and second Beast hath drawn Kings and Nations with her to Idolatry Others say it is Papal Rome and they prove it because if they had not been married to God
and the last e're long To understand and believe this Prophecy will be comfortable But to keep the Precepts of it avoid the Sins threatned believe the Promise of my Victories and Coming and wait in Patience is needful to all 8. And I John saw these things and heard them And when I had heard and seen I fell down to worshp before the feet of the angel which shewed me these things 8. Note All faulty Worship of Angels is not Idolatry nor maketh a Church Idolatrous It was not Divine Worship which John gave the Angel If really he wrote most of this Book against Popish Idolatry as many think he would never be twice guilty of worse than their praying to Angels and Saints themselves whom he condemned For they worship them noâ— as Gods though amiss John thought Venerâ—tion was the Angels due 9. Then saith he unto me See thou do it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book worship God 9. See before cap. 19.10 God is jealous of any thing too like Idolatry Note Are Angels our fellow-servants love them then and be thankful to God for their Love and Help and rejoyce in this privileage and think it not unlikely that you should live with them for ever O what a people should we be then in holiness 10. And he saith unto me Seal not the sayings of the prophecy of this book for the time is at hand 10. The most of it is to be performed ere long in the ruine of the Pagan persecuting Empire 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with me to give every man according as his work shall be 11 12. I come quickly to fulfil and execute this Prophecy and then I will take and judge men as I find them there shall be no more place for preparation as it was with the wise and foolish Virgins Matth. 25. when the midnight cry was The Bridegroom cometh as I find you I will use you 13. I am Alpha and Omega the beginning and the ending the first and the last 13. I am God eâ—â—rnal the first cause and ultimate end of all things able to fulfil my Will and Word 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the city 14. Blessed are they that do what Christ requireth to Salvation in his Law of Grace or purifie their heart and life that they may by his free gift have right to enter into the New Jerusalem and live with Christ for ever 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie 15. For all filthy cruel persecuting Idolatrous persons and Lyars and deceitful Teâ—chers and Hypocrites though called Christians are shut out of the holy City as Dogs are turned out of the house 16. I Jesus have sent mine angel to testifie unto you these things in the churches I am the root and the off-spring of David and the bright and morning Star 16. I Jesus have sent my Angel to tell these things to John that he may tell them to the Churches of Asia and by them to others the matter much concerning those Churches then alive Take these as my own Words who am the Messiah prophesied of as the Root and Son of David and am the Light of the World sent to teach men the way of life 17. And the Spirit and the Bride say come And let him that is athirst come And whosoever will let him take the water of life freely 17. And seeing Church-deliverance now and the Glory of the New Jerusalem at last are the effects of my coming as my Spirit teacheth men to desire my coming and my Church and Chosen do desire it so let all desire it that wouâ—d partake of that felicity For all shall have it by my free gift who do but bâ—lievingly desire it For I will shut out none but final obstinate refusers 18. For I testifie unto every man that heareth the words of the prophecy of this book If any man shall add unto these things God shall add unto him the plagues that are written in this book 19. And if any man shall take away from the words of the book of this prophecy God shall take away his part out of the book of life and out of the holy city and from the things which are written in this book 18 19. If any wilfully corrupt this Prophecy in words or sense to draw men from believing it to the belief of their own corrupt Additions God will add to them his Plagues and deprive them of any part of the blessings here foretold and shut them out of this holy City of God Note It 's dangerous then to make bold Cabalistical Fanatick Expositions of this Book and to call our own conceits the sense of the Revelation And it 's dangerous groundlesly to expect more Prophecies of God's usage of his Church or to add to any of his Word or dimâ—nish from it and father any of our Errours on Christ and on his Spirit which hath here finished that Book which must be the universal Churches Rule of Life 20. He which testifieth these things saith Surely I come quickly Amen Even so Come Lord Jesus 20. Jesus who is the Author of this Revelation surely promiseth that he will come quickly by degrees to perform all his word and chargeth you not to question it through unbelief or to saiâ—t by doubting as if he did fall by his delay And let us all with Faith hope and desire prepare and earnestly pray for his coming Even so come Lord Jesus 21. The grace of our Lord Jesus Christ be with you all Amen 21. I conclude all with this best Request to God for you and Benediction to you that the Grace of our Lord Jesus which is our preparation for Glory and our earnest pledge and foretast of it may be with you to prepare you and Seal you up as the certain Heirs of that Blessed Sâ—ate and save you from all sin and Temptation and Enemies that would deprive you of it Amen An Advertisement READERS I Here give you notice which I desire you not to forget in the reading of this Paraphrase that it is but some General Notes and not a proper Exposition of the Revelations which I offer you And that I here confess to you that very much of it I understand not And if this offend any that say I should have better studied it I only say 1. That you suffer fools gladly seeing your selves are wise 2. That I am far below Dionysius Alexandrinus and most of the Ancient Fathers even Augustine himself who professed that they