which in the sincere is saving which is required to be professed in Baptism for admittance into the visible Church 6 That which is born of the flesh is flesh and that which is born of the Spirit is spirit 6. Men generate Men but God maketh Saints by a spiritual generation Nature begets but nature but Gods Spirit giveth a holy and heavenly Nature or Inclination 7 Marvel not that I said unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit 7 8. Count not this an incredible thing Thou hearest the sound of the wind and knowest certainly by the effects that such a thing as wind there is and that it causeth those effects which thy sense perceiveth but thou knowest not fully the nature of this wind nor whence it cometh nor whither it goeth and so thou mayest know that Gods Spirit doth this sanctifying work on Souls though thou canst not comprehend the nature of the Spirit nor the way of its operation nor why it worketh on one Soul and not on another that seemeth equal to it 9 Nicodemus answered and said unto him How can these things be 9. N. The reason of Man not yet illuminated is apt to be so confident in its ignorance as to take those spiritual things for incredible which it comprehendeth not It lifts up it self against Christ's teaching with a How can these things be 10 Jesus answered and said unto him Art thoâ— a master of Israel and knowest not these things 11 Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 10 11. It is a shame to thee that art a Master of Israel to be ignorant of these things without which all thy knowledge is but shells and shadows I tell thee we spake that which we certainly know by intuition and experience on holy Souls and yet you carnal Jews believe us not not knowing what your own shadows do import 12 If I have told you earthly things and and ye believe not how shall ye beleve if I tell you of heavenly things 12. When I tell you but what God doth here on Earth on all that he will save and illustrate it to you by a similitude which your senses do perceive and it is a thing that your Ceremonies signifie how shall you believe if I tell you the unseen things of Heaven if you believe not things so evident as these 13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven 13. And if you will not believe me what satisfying notice can you have of the state of things in Heaven for no Man hath ascended up into Heaven and can tell you by sure notice what is there but I that came down from Heaven and so came down by assuming flesh as that yet I am now in Heaven in my Godhead 14 And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15 That whosoever believeth in him should not perish but have eternal life 14 15. And the way of Salvation which God by me revealeth to you is this that as Moses in the Wilderness set up a brazen Serpent that all that were stung with Serpents might be cured if they did look up to this So I must be lift up on the Cross as a Sacrifice for sin that whoever truly believeth in me and trusteth me as the Redeemer and Saviour shall not perish but have everlasting life 16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 16. For God who is Love it self so far loved lapsed and lost mankind as that he gave his only begotten Son to be incarnate and to be their Redeemer by his meritorious life and death and Resurrection and to make them this promise covenant and offer that whoever truly believeth in him should have his sin forgiven and should not perish but have everlasting blessed life 17 For God sent not his Son into the world to condemn the world but that the world through him might be saved 17. For if the World be condemned they shall never have cause to lay the blame on Christ For it was not to condemn them that God sent him into the World but to be the Saviour of the World which his Doctrine Life and Sufferings shew 18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God 18. He that believeth on him is thereupon by him delivered from the Condemnation that he was under and shall be saved but he that believeth not is not delivered from his Guilt and Condemnation but is under the Guilt of a severer punishment the Law of Grace it self Condemning him because he hath rejected the Son of God sent from Heaven with his Doctrine his Grace and offered Mercy so that both the Law of Nature and of Grace condemn the Neglecters of so great Salvation 19 And this is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil 19. For the true cause of Mens Condemnation is not that they have no Saviour or Ransom being left as Devils to remidiless despair but that a Saviour as Light is come into the World and Men love darkness rather than light and so reject him and his truth and grace because they love and live in that sin which cannot endure the light 20 For every 〈◊〉 that doeth evil hateth the light neither cometh to the light least his deeds should be reproved 20. For it is the part of â—ight to detect and shame Mens evill deeds and thereâ—ore Malefactors hate and avoid the Light lest it reprove them and condemn them 21 But he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God 21. But Light is the honour of well doing which is not afraid to be known and therefore he that doth that which is truly good loveth the Light and cometh to it that his deeds may appear to be as they are the work commanded and approved by God And therefore they will receive me that am the Light of the World 22 After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 22. He by his Disciples baptized those that believed and repented 23 And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison 23 24. John ceased not baptizing even when Christ baptized nor till he
have a prosperous journey by the will of God to come unto you 9. For God whom I serve with a devoted Soul doth know that this your honourable profession of the Christian Faith doth make me the more constantly remember you in my Prayers 10. And request of God if it seem good to him that I may come to you for the furtherance of my joy and your edification 11. For I long to see you that I may impart unto you some spiritual gift to the end you may be established 12. That is that I may be comforted together with you by the mutual faith both of you and me 11 12. For I long to see you that by communicating to you what God hath given to me you may be further established and you and I may be comforted in the mutual manifestation of our Concordant Faith 13 Now I would not have you ignorant brethren that oft times I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles 13. I would have you know that as God hath called me to be an Apostle to the Gentiles I oft purposed to come to you though hitherto hindred that I might reap some fruit of that my Office among you as well as among other Gentiles 14. I am a debter both to the Greeks and the Barbarians both to the wise and to the unwise 14. By this my Mission and Office it is my duty to Preach the Gospel both to the learned Greeks and Romans and to unlearned Barbarous Nations 15. So as much as in me is I am ready to preach the Gospel to you that are at Rome also 15. Therefore if it be the Will of God that I shall come unto you I am ready as the Apostle to the Gentiles to exercise mine Office by Preaching to you as I have done to others 16. For I am not ashamed of the Gospel of Christ For it is the power of God to salvation to every one that believeth to the Jew first and also to the Greek 16. For though a Crucified Christ be to the Jews a stumbling block and to the Gentiles foolishness I am not ashamed most openly to own and Preach this Gospel For the Power of God by this called weakness and foolishness by Men is manifested in it and by it in the Conversion Comfort and Salvation of every true Believer whether Jews with whom it began or Greeks to whom it is now preached 17. For therein is the righteousness of God revealed from faith to faith As it is written The just shall live by faith 17. For that sort of Righteousness which God hath made the necessary and acceptable way to Salvation is therein revealed to the World even Righteousness by Faith is revealed to beget Faith in Men by which it is that Men must be justified and saved as was foretold 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness 18. For that Gospel which pardoneth Penitent Believers doth reveal Gods wrath against the Impenitent and Unbelievers who by the love of Sin resist and reject the Truth and continue in ungodliness and unrighteousness 19. Because that which may be known of God is manifest in them for God hath shewed it to them 19. For they may know much of the nature and attributes of God as manifested by the light of Nature in them and by the Providence of God among them by which God sheweth it unto them 20. For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal Power and Godhead so that they have no excuse 20. For though God and Heavenly things be invisible even his Eternal Power and his God-head yet are they clearly to be seen in the Glass of his Works so that their sin against God thus revealed leaveth them without all just excuse 21. Because that when they knew God they glorified him him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkened 22. Professing themselves wise they became fools 23. And changed the glory of the incorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things 21. Because when by his Works and the light of Nature they were forc'd to confess the Divine perfections they yet lived not to his Glory or in holy thankfulness to the God whom they acknowledged but dishonoured him and corrupted their Minds by vain Imaginations and their foolish Hearts were darkened by gross errours 22. And professing themselves to be the Learned Philosophers and Wise Men of the World and contemning others as Ignorant and Barbarous they shewed by their practice that they were Fools 23. For when their Tongues acknowledged the glory of the incorruptible God they worshipped him as in and by the Images of Corruptible Men and of Birds Beasts and creeping things as if God had been like these 24. Wherefore God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 25. Who changed the truth of God into a lie and worshipped and served the creature more than the creator who is blessed for ever Amen 24. Wherefore as a just punishment for their wilful sins God lest them to the lusts of the Flesh to base unnatural uncleanness 25. Seeing they confessing the Perfections of the True God yet represented him in the Image of vain shadows and Creatures and so offered their worship to such Creatures and to the Stars rather than to the True and Blessed Creator whom they acknowledged 26. For this cause God gave them up to vile affections for even their women did change the natural use into that which is against nature 27. And likewise also the men leaving the natural use of the woman burned in their lust one towards another men with men working that which is unseemly and receiving in themselves that recompense of their errour which is meet 26 27. For this Sin God gave them to base lusts against Nature who in their Religion sinned against the light of Nature both Women and Men burning in worse than beastly unnatural lusts towards those of their own Sex and by being left to that unnatural filthiness were justly punished for their unnatural Idolatry 28. And even as they did not like to retain God in their knowledge God gave them over to a reprobate mind to do those things which were not convenient 28. And as their wicked Hearts refused to obey and honour God practically though they did in words acknowledge him God gave them over to a reprobate Mind to do those things which the light of Nature and common Reason do condemn 29 30 31. Being filled with all unrighteousness fornication wickedness covetousness maliciousness full of envy murder debate deceit malignity whisperers backbiters haters
the exercise of faith and praise to Christ 34. And when they were gone over they came into the land of Genesaret 35. And when the men of that place had knowledge of him they sent out into all the countrey round a-about and brought to him all that were diseased 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole 34 c. N. What great cause have we to trust a Saviour so able and willing to save Body and Soul and to believe his word CHAP. XV. 1. THen came to Jesus Scribes and Pharisees which were of Jerusalem saying 2. Why do thy disciples transgress the traditions of the elders for they wash not their hands when they eat bread 1 2. N. Poor Souls that know not God do take up with ceremonies of their own and their forefathers making and put the name of Religion on these to cheat themselves when such things are not so much as an image of true Religion O what base thoughts have these men of God who think he is pleased or displeased with men as they keep or neglect such trifles 3. But he answered and said to them Why do ye also transgress the commandment of God by your traditions 3. N. The Rebels that break Gods Laws by their Laws yet charge Gods servants with sin for not keeping their Laws and Traditions against Gods Laws They think Gods Laws too many and too strict and yet make more of their own and are precise for keeping them 4. For God commanded saying Honour thy father and mother and he that curseth father or mother let him die the death 5. But ye say Whosoever shall say to his father or mother It is a gift by whatsoever thou mightest be profited by me 6. and honour not his father or his mother he shall be free thus ye have made the commandment of God of none effect by your tradition 4 5 6. Gods command to honour Parents binds you to relieve them if they be in want And duty to Parents is so great that contempt of them deserves death But ye have like hypocrites got a trick to pretend to devote your estates to God that you may defeat your parents and so quite frustrate Gods commandment 7. Ye hypocrites well did Esaias Prophecy of you saying 8. This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me 9. But in vain do they worship me teaching for doctrines the traditions of men 7 8 9. Note 1. It is the part of hypocrites to pretend Religion for lip labour and Traditions and Ceremonies of their own and think God is honoured and pleased with the injunctions and Canons of men while they break Gods Commands anâ— hate and persecute those that keep them 2. This humane Religion of hypocrites is vain and worse than vain It is lost labour and sinful prophanation 10. And he called the multitude and said to them Hear and understand 11. Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man 10 11. It is not the quality or uncleanness of your food that is sin and soul defilement but it is sinful words and deeds the product of sinful hearts that God will charge on you as your uncleanness 12. Then came his disciples and said to him Knowest thou that the Pharisees were offended when they heard this saying 12. Note Erroneous men and hypocrites are offended at the clearest truth which crosseth their old opinions and way 13. But he answered and said Every plant which my heavenly Father hath not planted shall be rooted up 14. Let them alone they be blind leaders of the blind And if the blind lead the blind they shall both fall into the ditch 13 14. Their Opinions and Traditions and their Sect in making a Religion of these are not of God but of their own invention and therefore God will root them up God will not bless Humane Religions Let them alone a while their judgment is near They and their Disciples as blind Leaders and followers will fall into the ditch of temporal and eternal perdition 15. Then answered Peter and said to him Declare to us this parable 16. And Jesus said Are ye also yet without understanding 17. Do not ye yet understand that whatsoever cometh in at the mouth goeth into the belly and is cast out into the draught 18. But those things which proceed out of the mouth come forth from the heart and they defile a man 15 c. Meat that passeth through a man cannot defile his Soul but it is the products of a sinful heart that defile it 19. For out of the heart proceeds evil thoughts murthers adulteries fornications thefts false-witness blasphemies 20. These are the things which defile a man But to eat with unwashen hands defileth not a man 19 20. It is out of a sinfull heart that all sins proceed as evil thoughts and designs c. Note The heart it self is not here excluded from guilt but included as the defiled and defiling cause of all actual sin 21. Then Jesus went thence and departed into the coasts of Tyre and Sydon 22. And behold a woman of Canaan came out of the same coasts and cried to him saying Have mercy on me O Lord thou Son of David my daughter is grievously vexed with a devil 21 22. Then he went to the borders of Israel near the Heathen Countrey and a heathen Canaanitish or Syropheniâ—ian woman hearing of his fame went to him and begged of him to heal her daughter vexed with a Devil 23. But he answered her not a word And his disciples came and besought him saying Send her away for she crieth after us 24 But he answered and said I am not sent but to the lost sheep of the house of Israel 23 24. Dismiss her that she trouble us not He said My personal Ministery is to be to the straying Jews and not to the Heathens 25. Then came she and worshipped him saying Lord help me 26. But he answered and said It is not meet to take the childrens bread and cast it to the dogs 27. And she said Truth Lord yet the dogs eat the crums which fall from their masters table 25 c. To give that which is designed for Israel to Heathens is but like casting the Childrens bread to Dogs She said It is true Lord and I confess my self to be but as one of the Dogs and claim not the Childrens portion but if I have as dogs the crums that fall they will have never the less 28. Then Jesus answered and said to her O woman great is thy faith Be it unto â—hee even as thou wilt And her daughter was made whole from that very hour 28. Note Great faith maketh men capable of great mercies even of having what they justly desire 29. And Jesus departed thence and came nigh unto the sea of Galilee
Suffering in which we must be prepared to follow him 48. Now he that betrayed him gave them a sign saying Whomsoever I shall kiss that same is he hold him fast 49. And forth with he came to Jesus and said Hail master and kissed him 50. And Jesus said to him Friend wherefore art thou come Then came they and laid hands on Jesus and took him 48 c. Note 1. Hypocrites cruelty is exercised under the name of Friendship How many Thousand Persecute Christ in his cause and Servants on pretences of Faith Religion Order and Enmity to Sin 2. It s a pitiful sight to see poor ignorant People in obedience to Rulers Persecuting Christ to their own Destruction as if it were he and his servants that were their dangerous Enemies 51. And behold one of them which were with Jeâ—us stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his ear 51. Natural inclination to defence and Love to Christ overcame Peters consideration and patience 52. Then said Jesus to him Put up again thy sword into his place for all they that take the sword shall perish with the sword 52. Put up thy Sword and let us patiently submit to Violence For as none must use the Sword without just Warrant and Authority so usually they that fight for themselves are destroyed and suffer more than they that patiently endure Violence and Injustice Note Christ doth not in these words make all self-defence or War unlawful but he doth more than forbid unwarrantable Fighting meaning that not onely unlawful resistance of Power and Revenge but even wars and fighting against injuries and Enemies usuaâ—â—â— hasten Death and increase Mens Sufferings And therefore they should forethink whether War or Patience be like to do more hurt 53. Thinkest thou that I cannot nâ—â— pray to my father and he shall presenâ—â—y give me more than twelve legions of angels 53. Note 1. Angels are ready to serve Christ at his desire 2. It should stop our impatient thoughts of rash and unlawful self-defence to think that God can otherwise deliver us 54. But how then shall the scriptures be fulfilled that thus it must be 54. N. We must not strive against Events which we foreknow will come to pass 55. In the same hour said Jesus to the multitude Are ye come out as against a thief with swords and staves to take me I sate daily with you teaching in the temple and ye laid no hold on me 55. Why did you not take me in the Temple but thus in the Night like a Thief 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled 56. All this was foretold in Scripture They let his Disciples go and they fled away in fear 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled 58. But Peter followed him afar oft unto the high priests palace and went in and sate with the servants to see the end 57. They brought him to their Arch-priest as glorying in their success And Peter went in where the Servants sate 59. Now the chief priests and elders and all the councel sought false witness against Jesus to put him to death 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three days 59. c. N. 1. As Hypocrites in Religion are worse than Pagans in that they father their wickedness on God and Religion so Hypocrite-Judges and Lawyers are herein worse than lawless Murderers that they abuse and disgrace Law and Government by using them to inâ—ustice and bloodshed 2. No man is so good or innocent that false Witness may not Condemn 62. And the high priest arose and said â—â—â—o him Answerest thou nothing What 〈◊〉 which these witness against thee â—3 〈…〉 hâ—ld his peace 6â— 6â— N. Christ was silent to shew 1. That he was not over solicitous for his Life 2. When Malignant false Judges are resolved what to do against Innocence and Right it is oft in vain to talk it out with them And they watcht for words of his own to Accuse him of 63. And the high priest answered and said unto him I adjure thee by the living God that thou tell us whether thou be the Christ the Son of God 63. N. 1. Once for all take notice that answering was then among the Jews a common Phrase for speaking in course though no question was askt 2. It was the Malignant Policie of that Arch-priest to make Christ his own Accuser and Witness when they could get no other For they knew that he that bound his Disciples to confess him would not refuse to confess himself when adjured by God though he was silent as to his Defence against Personal Accusations And so it is with Christs Enemies to this day who put Christians that dare neither lie nor conceale necessary truth upon self-Accusation As they could find nothing against Daniel except about the Law of his God which he durst not break to save his Life so do the Devils Officers take advantage of good Mens Consciences to destroy them 64. Jesus saith to him Thou hast said nevertheless I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven 64. I am he and though I stand here to be judged by you your Eyes shall see me coming in Glory and in Power to Judge you and all the World or as some say To Destroy you by the Romans 65.66 Then the high priest rent his cloathes saying He hath spoken blasphemy what further need have we of witnesses behold now ye have heard his blasphemy What think ye They answered and said He is guilty of death 65.66 Then the High Priest had that which he desired and by rending his Cloathes shewed his Abhorrence of the supposed Sin of Christ and demanded the Sentence of the Court against him as a Blasphemer And they Voted him for it guilty of Death Note 1. How foolish a thing is it to think that any Law or any mans Innocency or Goodness will preserve Justice or Piety while bad men are Judges Can any Law be better than Gods Or any Person better than Christ The Devils Judges possessing the place that God instituted to defend Truth and Equity will condemn God himself manifest in Flesh by his own Law and as sinning against himself And they are since the same 2. The very Murderers of Christ would seem greater enemies to Blasphemy and more zealous for Gods Honour than God himself So little are False Men to be believed 67. Then did they spit in his face and buffeted him and others smote him with the palmes of their hands 68. Saying prophecy to
have not so much as heard whether there be any holy Ghost 3. And he said unto them Unto what then were ye Baptized And they said Unto Johns Baptism 1. He found some that owned the Christian Profession 2. Note Johns Preaching was that the Messiah is now come and those that Repented and Believed this he Baptized though they knew not that Jesus was he But to many he also pointed to Jesus and said This is he And these Disciples its like were such and had learned no more 4. Then said Paul John verily Baptised with the Baptism of repentance saying unto the People That they should believe on him which should come after him that is on Christ Jesus 5. When they heard this they were Baptised in the name of the Lord Jesus 4. Paul said John Baptized those who professed Repentance and Faith in the Messiah as just now at hand who indeed was Jesus Christ When these Disciples heard that they were expresly Baptized again into the name of the Lord Jesus 6. And when Paul had laid his hands upon them the holy Ghost came on them and they spake with tongues and prophesied 7. And all the men were about twelve 6 7. And the miraculous signal gift came on these men when Paul had laid his hands on them Note The opinion of Matnixius and Beza that vers 5. was the speech of Paul concerning Johns Converts that they were Baptized in the name of the Lord Jesus 1. Is forced and therefore to be suspected 2. It is contrary to the Context For They in vers 3. and and They in vers 5. and Them in vers 6. all plainly speak of the same persons 3. It is contrary to the History of Johns Baptism who Baptized multitudes of the common People Soldiers Publicans and Pharisees upon a meer profession of Repentance and belief of the Messiah at hand and is never said to have Baptized any into the Name of the Lord Jesus 4. Their reason for it is contrary to the Doctrine of Christianity as if Johns Baptism were so much the same with Christs that it is not to be perfected by the later If any one then or now were Baptized only by Johns Baptism he ought to be Baptized again It is essential to Christian Baptism to be Baptized into the Name of the Father and of the Son as buried and risen with him and of the Holy Ghost But Johns Baptism had not all this Therefore it is not the now Christian Baptism 8. And he went into the Synagogue and spake boldly for the space of three months disputing and perswading the things concerning the Kingdom of God 8. Note The Gospel is the Doctrine of Gods Reign by the Messiah 9. But when divers were hardened and believed not but spake evil of that way before the multitude he departed from them and separated the Disciples disputing daily in the School of one Tyrannus 9. The Ears of Christians being unfit to bear their reproaching and blaspheming of Christ he separated the Disciples from the publick Synagogue of the Jews to a private School 10. And this continued by the space of two years so that all they which dwelt in Asia heard the word of the Lord Jesus both Jews and Greeks 10. By two years Teaching and Disputing the Gospel was spread through all Asia proconsular 11. And God wrought special miracles by the hands of Paul 12. So that from his body were brought unto the sick handkerchiefs or aprons and the diseases departed from them and the evil Spirits went out of them 11 12. So Many and great were the Miracles and Cures done by Pauls means that his corporal presence could not serve all but by Cloaths sent from his Body they at a distance were cured 13. Then certain of the vagabond Jews exorcists took upon them to call over them which had evil Spirits the name of the Lord Jesus saying We adjure you by Jesus whom Paul Preacheth 14. And there were seven sons of one Sceva a Jew and cheif of the Priests which did so 13. Seven Sons of one of the Jews Chief Priests being Vagabonds Exorcists that pretended to Conjure out Devils seeing Pauls Miracles had like Simon Magus a desire to do the like and thought that saying the same words would serve without the same Faith and Grace as Hypocrites do in the matters of Salvation 15. And the evil Spirit answered and said Jesus I know and Paul I know but who are ye 16. And the man in whom the evil Spirit was leapt on them and overcame them and prevailed against them so that they fled out of that house naked and wounded 15. Words without Faith would not work to cast out Devils and Christ would not give power to his Name used as a Charm but Satan strengthened the Man to wound and shame them 17. And this was known to all the Jews and Greeks also dwelling at Ephesus and fear fell on them all and the name of the Lord Jesus was magnified 17. This being commonly known the name of Christ was more reverenced and honoured 18. And many that believed came and confessed and shewed their deeds 18. Many Converts openly confessed their former evil deeds 19. Many also of them which used curious arts brought their books together and burned them before all men and they counted the price of them and found it fifty thousand pieces of silver 20. So mightily grew the word of God and prevailed 19. To shew the truth of their Repentance by the Renunciation of their former delusions and that no men else might be hurt by their ill Books or make an ill use of them they would not sell but burn their Books of Magick and Charms and Idolatrous Rites and Divinations though the price amounted to a very great sum not pretending as Judas that this Money might have been given to the poor This shewed the power of Gods Word and Grace which so prevailed against Delusions and the love of Money 21. After these things were ended Paul purposed in the Spirit when he had passed through Macedonia and Achaia to go to Jerusalem saying After I have been there I must also see Rome 22. So he sent into Macedonia two of them that ministred unto him Timotheus and Erastus but he himself stayed in Asia for a season 21. Intending to go to Jerusalem he sent two that were as Servants to him in attending and helping him in his Ministry 23. And the same time there arose no small stir about that way 24. For a certain man named Demetrius a silver-smith which made silver shrines for Diana brought no small gain unto the craftsmen 25. Whom he called together with the Workmen of like occupation and said 23 24. One whose Trade was to make either Medals that had the Image of the Temple of Diana to sell or else little Boxes in which the Image of Diana in her Temple was carryed about in Procession by them Note It is wordly interest and commodity and love of Money that causeth Enmity
of God despightful proud boasters inventers of evil things disobedient to parents without understanding covenant-breakers without natural affection implacable unmerciful 29. So far is their Learning and Arts from making them just and happy that they abound with all manner of odious shameful Sin here named 32. Who knowing the judgment of God that they which commit such things are worthy of death not only commit the same but have pleasure in them that do them 32. And all their knowledge of Good and Evil is so far from Justifying or Sanctfying them that they live in the practice of that which they know God doth condemn and in their Societies and Conversation make it their delight CHAP. II. 1. THerefore thou art unexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things 1. Therefore thou that thinkest highly of thy self for thy Knowledg and basely of others as ignorant or barbarous art so far from being justified by this that it aggravateth thy Sin and leaveth thee without excuse For thou livest in as great Sin as those whom thou condemnest as Ignorant 2. But we are sure that the judgment of God is according to truth against them which commit such things 2. But we know that God will judge all Men in Truth and Righteousness according to their Works and will condemn evil doers whatever their Knowledge and Profession be 3. And thinkest thou this O man who judgest them which do such things and dost the same that thou shalt escape the judgment of God 3. Is it not then thy manifest error to think that thy Knowledge and condemning Sin in-others will justifie and save thee that livest in Sin 4. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance 5. But after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath and revelation of the righteous judgment of God 6. Who will render to every man according to his deeds 4 5 6. While thou boastest of Wisdom and livest in Wickedness thou shewest the more contempt of God even of the Riches of his goodness and forbearance and long-suffering not knowing Practically that the goodness of God which thou dost acknowledge in Words should lead thee to Repentance and forsaking of Sin 5. But thy Heart being hardened in impenitency by Sin against Knowledge thou dost but treasure up certain punishment against the Day when God will shew his Righteousness by his Judgment 6. And will judge and use Men according to their Deeds 7. To them who by patient continuance in well doing seek for glory and honour and immortality eternal life 7. To them who by a life of true obedience and patient waiting for his Reward do seek first for future Glory and Honour and Immortal Happiness he will give Eternal Life 8 9. But to them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every soul that doth evil of the Jew first and also of the Gentiles 8 9. But to them that resist the Light and contend against the revealed Truth and obey it not but live in the Practice of Uunrighteousness while they boast of Knowledge God will pour forth his Indignation and Wrath Tribulation and Anguish even on every one that liveth in Sin and Wickedness first on the Jews who sin under their boasting of their Peculiarity Law and Jewish Knowledge and the Greeks and Romans who sin under their boasting of Learning and Philosophy and conceited Wisdom 10 11. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile For there is no respect of persons with God 10 11. But Glory Honour and Peace to every Man that liveth a life of true Obedience and well doing to the Jew first according to their Covenant-Prerogative and also to the Gentiles as being in the same Covenant of Grace for God saveth not Men partially for their outward Priviledges or their barren Knowledge and Profession 12. For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law 12. For all Men shall be judged according to the Oblâ—gations which they were under They that sinned against the Law of Nature and commmon Mercies and were never under the Mosaical Law or Supernatural Revelation shall be condemned by the Law which they sinned against and not by that which was never given them But the Jews that sinned under Moses's Law shall be judged by it 13. For not the hearers of the law are just before God but the doers of the law shall be justified 13. For no Law of God doth justifie Men meerly for having it and hearing it but for doing it so far as they do it 14. For when the Gentiles which have not the law do by nature the things contained in the Law these having not the law are a law unto themselves 15. Which shew the work of the law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another 14 15. For when the Gentiles which have not the Jewish or any written Law of God do by Nature that which that Law commandeth these having not that supernatural written Law have Gods Law of Nature in themselves and shew the effects of this Natural Revelation written in their Hearts their Consciences naturally having some Conviction of Gods Soveraign Government and Mans duty tells them as a Witness whether they do well or ill and their Reason accusing or defending them accordingly 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel 16. I mean not by any mistaken self judging in this World but even at the Bar of Christ when God shall open all mens secret Acts and rectifie all mistaken judgings as I have preached in foretelling that judgment of Christ 17. Behold thou art called a Jew and restest in the law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the law 19. And art confident that thou thy self art a guide to the blind a light of them that are in darkness 20. An instructer of the foolish a teacher of babes which hast the form of knowledge and of the truth in the law 17 18 19 20. And that you may know that the Law will justifie no man for having or knowing it but for doing it consider that it is but self-deceit to think that thou shalt be justified for being called a Jew and resting in the Divineness and perfection of your Law and boasting that you are Gods peculiar People and that his Will and excellent things are known by you which the world knoweth not
they may glorifie God with the Jews 9. As it is written For this cause will I confess to thee among the Gentiles and sing unto thy name 10. And again he saith Rejoyce ye Gentiles with his people 11. And again Praise the Lord all ye Gentiles and laud him all ye people 12. And again Esaias saith There shall be a root of Jesse and he that shall rise to reign over the Gentiles in him shall the Gentiles trust 9 10 11 12. This is also prophesied That Christ shall call and save the Gentiles It is written c. 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost 13. Now that God who is our common Hope fill you with that holy inward Joy and that Peace with God and one another which are the Blessings which your Faith doth tend to that your Hope in God may more abound by the Seal and Working of his Spirit 14. And I my self also am perswaded of you my brethren that ye also are full of goodness filled with all knowledge able also to admonish one another 14. And though I am persuaded that you your selves are replenished with Grace Goodness and Knowledge and able to admonish one another and so my Letter may seem less necessary 15. Nevertheless brethren I have written the more boldly unto you in some sort as putting you in mind because of the grace that is given to me of God 16. That I should be the Minister of Jesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost 15 16. Yet I have written the more boldly to you of what I found most suitable to put you in mind of that which I hope you know already because God hath vouchsafed me freely the Favour and Honour to be Christs Minister to the Gentiles to minister to them the Gospel of God And therefore I do but perform my Office that I may present to him the Converted and Edified Gentiles as an acceptable Offering sanctified not ceremoniously only but by the Holy Ghost by whom I preach and which is poured out on them that believe 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God 17. And in the Honour and Success of this my Office I have just matter of glorying and joy not as it is a Worldly Dignity but Spiritual in the great things that belong to God 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed 18. For I will not feign that God hath done more by me than he hath but speak the Truth of the Words and Deeds which were wrought by me to bring the Gentiles to believe in Christ and obey him and my Success herein 19. Through mighty signs and wonders by the power of the spirit of God so that from Jerusalem round about unto Illyricum I have fully preached the gospel of Christ 19. Not by meer Words but by such Signs and Wonders by the Power of the Spirit as bear the proof of Gods Approbation and were convincing Evidences to the Hearers So that from Jerusalem round to Illyricum I have fully preached the Gospel of Christ 20. Yea so have I strived to preach the gospel not where Christ was named lest I should build upon another mans foundation 20. And I specially chose to preach the Gospel where Christ was not known that I might not only come after others to finish the Work which they had begun 21. But as it is writen to whom he was not spoken of they shall see and they that have not heard shall understand 21. Which God foretold saying c. 22. For which cause also I have been much hindred from coming to you 23. But now having no more place in these parts and having a great desire these many years to come unto you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company 22 23 24. And by such Work I have been hindred from coming to Rome but now being more vacant from it here I hope to see you as I go to Spain and to be brought on my way when I have had first the comfort of your Company there Note That Paul knew not how God would send him to Rome and stop him from going to Spain 25. But now I go unto Jerusalem to minister unto the Saints 25. Now I am going to Jerusalem to serve Christ in bringing his poor Saints which were under a Famine such Relief as I have collected for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem 27. It hath pleased them verily and their debters they are 26 27. For the Christians of Macedonia and Achaia have chearfully made a Contribution for them c. 27. For if the Gentiles have been made partakers of their spiritual things their duty is also to minister unto them in carnal things 27. And though they have obliged them hereby it was but what they owed them For if from Jerusalem the Gospel of Salvation have been sent abroad to the Gentiles it is meet that they should communicate to their Wants in the small Matters of Bodily Relief 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain 28. When I have done this and have delivered this Fruit of the Gentiles Love and Communion I purpose to take you in my way to Spain Note Which God disappointed 29. And I am sure that when I come unto you I shall come in the fulness of the blessing of the gospel of Christ 29. And I am sure that when I come to you I shall come with such great assistance and evidence of God's Spirit as will have great and comfortable success among you 30. Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that you strive together with me in your prayers to God for me 31. That I may be delivered from them that do not belive in Judea and that my service which I have for Jerusalem may be aâ—ccepted of the saints 30 31 I beseech you for his sake whom we all serve and trust and as the Spirit of Love hath taught you to love all Saints that you will be very earnest as well as I in Prayer to God for me that I may be preserved from the unbelievers in Judea and my work of relief may be so accepted as may help to reconcile the Jews and Gentile Christians Note 1. That earnest conjunct Prayer is God's appointed means for his Servants
these Performances being the Condition of your actual Salvation your Covenant Title will be compleat and you shall have sure entrance and full possession of the Kingdom of Glory 12. Wherefore I will not be negligent to put you always in remembrance of these things though ye know them and be established in the present truth 12. And holy Diligence and Improvement being so necessary to you I must not be negligent to put you in remembrance and stir you up to it though you know it already and believe it Note We have great need to be diligently stirred up to the remembrance and practice of that which we know already as well as to know more 13. Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me 13 14. Note 1. The Body is but the Soul's Tabernacle 2. Ministers must never give over pressing known Truths while they live 3. The knowledge of approaching death must quicken us to diligence 15. Moreover I will endeavour that you may be able after my decease to have these things always in remembrance 15. Note That we must not be careful only for our own life time but for a Succession and Continuance of Truth and Godliness when we are dead lest it dye with us Therefore we write 16. For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his majesty 16. For our Doctrine of the Glorious Coming and Kingdom of Christ is not a cunningly devised fable For we were eye witnesses of a glimpse of that Glory in his Transfiguration which he foretold us of as a resemblance of his last coming and his Kingdom 17. For he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased 17. For he then received in his humane nature a communicated splendour and celestial honour and glory when God from the Heavenly magnificent glory said This is my c. Note 1. It is the highest honour and perfection of a Creature to be Loved and Pleasing to God 2. Gods Testimony of his Son from heaven is our Great obligation to faith and obedience to him 18. And this voice which came from heaven we heard when we were with him in the holy mount 18. This voice three of us heard when we were with him in that mount which was sanctified by this glorious appearance and may well be called The holy mount 19. We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day-star arise in your hearts 19. And we have also in the Old Testament a firm prophetick word many prophets foretelling the Kingdom of Christ And ye do well to search and take notice of these as to a Light that was set up by God for the use of those darker ages to lead them to the Knowledge of Christ and so is very useful still till the clearer Preaching of that Gospel come and the Spirit of Christ as his agent and witness possess your hearts Note The word more sure signifieth not more sure than the Gospel but very sure Or more sure to the Jews than Peters bare word of the Transfiguration and voice on the mount 20. Knowing this first that no prophecy of the scripture is of any private interpretation 21. For the prophecy came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 20 21. But this you must first know that no prophecy of Scripture is to be expounded as speaking only of those persons whom the speaker first meant whether himself or others nor according to the speakers proper private thought For the prophecy came not in old time by the Speakers own Wisdom Knowledge Invention or will but holy men of God were moved by Gods Spirit to speak those words which signified more than they designed or alwaies meant and understood themselves Note It seemeth strange to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper or private interpretation should be commonly by excellent Expositors misinterpreted as if it spake of prâ—per or private expositors and so set men on disputing who must be the publick Expositor when the words plainly speak of proper or private sense or objective exposition As when David oft speaketh words which are immediately true of himself or of Solomom you must not expound them as meant properly of them who were private persons and but types For it was the Holy-Ghost speaking in them whose sense must be known who meant Christ the publick person as typified by the private of whom they were first verified And whether David as in Psal 2. 22. and such other meant more than himself and his Kingdom or not the Holy-Ghost meant more If Grotius were in the right that Isaâ— meant but Jeremy or Iosiah in Isa 53. it s certain that they were but typicall and the Holy-Ghost meant Christ So that the plain sense is that Scripture prophecy receiving its full sense from the Spirit and not from the Speaker must not in our exposition be appropriated narrowly to those private men by whom or of whom they were proximately meant by the Speaker CHAP. II. 1. BUT there were false prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction 1. But one of your great Tryals will be as theirs of old by false Prophets so by false Teachers who will rise up among your selves who will by secret seducing persons wiâ—h whom by familiarity they have advantage bring in Sects holding damnable Errours even by plain consequence denying Christ that bought them while they deny what is essential to his Person and Offices or teaching that he many be denyed with the Tongue in dangers for self-preservation because God will have mercy and not sacrifice as long as the heart doth not deny him Note 1. That all Christians have need to be fortified against false Teachers as well as against persecuting enemies 2. Christ is called The Lord that bought them not because they falsly profest that he bought them as some say but because he purchased and made to them a Deed of gift of Christ pardon and life to be theirs on Condition of believing acceptance And because they should not perish for want of a sufficient sacrifice for sin 2. And many shall follow their pernicious wayes by reason of whom the way of truth shall be evil spoken of 2. And many that profest Christianity shall be seduced by them and follow their pernicious waies
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
greater blessing than meer death 14. And I looked and behold a white cloud and upon the cloud one sat like unto the Son of man having on his head a golden crown and in his hand a shaâ—p sickle 15. And another angel came out of the temple crying with a loud voice to him that sat on the cloud Thrust in thy sickle reap for the time is come for thee to reap for the harvest of the earth is ripe 16. And he that sat on the cloud thurst in his sickle on the earth and the earth was reaped 14 15 16. Some understand this of an Angel in the likeness of a man but most of Christ or an Angel like Christ The other Angel seemeth to signify but another part of the Vision and execution Reaping the harvest is punishing sinners ripe for destruction 17. And another angel came out of the temple which is in heaven he also having a sharp sickle 18. And another angel came out from the altar which had power over fire and cried with a loud cry to him that had the sharp sickle saying Thrust in thy sharp sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19. And the angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-press of the wrath of God 20. And the winepress was trodden without the city and blood came out of the winepress even unto the horsre-bridles by the space of a thousand and six hundred furlongs 17 18 19 20. Of the difference between the Harvest and the Vintage and the two Angels and their executions opinions are various Some make it to be two degrees of oâ—â— plague some to be two some say conjunct some say dâ—stant Some say one is the destruction of the Turkish Empire and the other the Vintage of the Roman Papacy before Christ's coming Some say the first is the compleating of the Elect as converted and the latter the destroying of Antichrist Some say it fosaketh of the last Judgement some of the Fall only of Hearthen Rome and some of other Eâ—ecutions It is clear that it speaketh of divers degrees of â—â—ecution of God's Judgments on the Idolaters signified as by divers Angel appearance words and deeds But whether it meant any beside the Roman Heathen Idolatry and their consenting Countries sufferings and whether the sixteen hundred Furlongs signifie any more than diffused Plagues and whether it was meant of Trajan's Executions in Syria c. as Grotius thought or of the Country about Rome or any determinate space and where and which of the six or seven senses of power over Fire is right besides a meer destroying power are all things which I cannot determine Mr. Brightman hath found England to be the thousand six hundred Furlongs and Cranmer to be the Angel that had power over Fire because he held his right hand to be burnt and Thomas Cromwell to be the Executing Angel And some that can make themselves believe that so small a spot of ground as England is it that this Tragedy is acted on have thought that they found here the killing of the two Witnesses Magistracy and Ministry and the two Beasts and the number of their Names in the Letters here mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 st and the wounding and the healing and the mark of the Beast PER as referring to Ch. Church and St. State and in a word that almost half the Revelation spake of England But unless they can prove that the two Beasts have their Off-spring who bear their Fathers Image and are dispersed as Cains off-spring was so that the same thing is acted over by them in several lands and ages which was acted by the first I shall rather than this confine the exposition to that empire and state that the Church suffered under when John wrote CHAP. XV. 1. ANd I saw another sign in heaven great and marvellous seven angels having the seven last plagues for in them is filled up the wrath of God 1. Seven plagues which are all to be poured out on the Idolatrous persecuting Empire as it were by seven Angels 2. And I saw as it were a sea of glass mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glass having the harps of God 2. I saw a sea like that in the Temple signifying purity and the multitude of worshippers mingled with fire signifying the Altar Sacrifices and their zeal and Gods acceptance and them that by patient suffering had overcome by keeping themselves undefiled from owning the Roman Idolatry by owning the Idol or his Image or Mark or the numeral Letters of his name And they stood on this sea having the harps on which they sang the praises of God as was used in the Temple 3. And they sing the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy ways thou king of saints 3. And they being many of them the first Christian Jews sang Moses's song after the drowning of Pharaoh the case being like their deliverance from the Roman Tyrants and the song of Christ suited to the joyful Praises of God for the work of mans Redemption and Salvation saying Great c. Thou gloryfiest thy Power in conquering the greatest proudest enemies and delivering thy Servants from the great dangers even by miracles of providence And thy Justice and truth O most Holy Lover and King of Saints are magnified in thy avenging them on their cruel enemies 4. Who shall not fear thee O Lord and glorifie thy Name for thou only art holy for all nations shall come and worship before thee for thy judgments are made manifest 4. This demonstration of thy Greatness Holiness and Justice shall move the nations to fear and Glorifie thee as the only most Holy God and to fear and worship thee because of thy Judgments 5. And after that I looked and behold the temple of the tabernacle of the testimony in heaven was opened 6. And the seven angels came out of the temple having the seven plagues clothed in pure and white linnen and having their breasts girded with golden girdles 5 6. The Holy place and Gods Decree seemed to be opened And seven pure and Glorious Angels honourably girded to execute Gods will came forth with the seven last plagues that are to finish the destruction of the Idolatrous potent persecuting Roman Empire 7. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God who liveth for ever and ever 7. Those that undertake to tell whom these Angels and this Living Wight signified on Earth go further than I can who know no more but that the seven
variety of Members 21. And the eye cannot say unto the hand I have no need of thee nor again the head to the feet I have no need of you 21. As the principal Members of the Body need the less principal so the Rulers Pastors and wisest Members of the Church need even those weak and inferiour Christians whom surly Censurers and proud or contentious Usurpers will cast out 22. Nay much more those members of the body which seem to be more feeble are necessary 22. Yea the Parts which are least honoured and feeble have a peculiar necessary Office which none of the rest is able to perform or supply 23. And those members of the body which we think to be less honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comeliness 23. And those Parts which we account shameful we most carefully clothe and cover to hide either Deformity or Shame and do not reproach neglect or cast away 24. For our comely parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked 25. That there should be no schism in the body but that the members should have the same care one for another 24 25. Our comely Parts need not our care to adorn and cover them from Shame But God hath so contempered the Parts that we should more care to secure from dishonour the Parts that need our care That Unity and Love of the Whole should cause such Love and Care for every Part that the Parts should not envy or strive against or cut off or divide from one another Note 1. O how clean contrary to this are the tearing Canons and Cruelties that cut off all Members that think any of their needless Impositions unlawful 2. And here Paul tells us the true Cause of Schism Not Weakness of Christians but the Butchery of that Clergy that cut off the Weak when they should carefully hide their Dishonour in Love and that revile them whom they should love as themselves 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it 26. As all the Body condoleth or rejoiceth with the pain or welfare of every Member even the weakest so is it with the Living Members of Christ Note Therefore they are but Hypocrites like Wooden Legs that have no such sense and trayterous Enemies of Christ that hate and reproach and destroy his true Members 27. Now ye are the body of Christ and members in particular 27. Thus must it be with you that are the several Members of Christs Church 28. And God hath set some in the church first apostles secondarily prophets thirdly teachers after that miracles then gifts of healing helps governments diversities of tongues 28. And God hath set in his Church Diversity and Disparity both in qualifying Gifts and Offices As in the first place are Apostles sent immediately by Christ to be the Chief Witnesses and Recorders of his Works and Words Next them Prophets immediately inspired to reveal his Wâ—ll And next them setled Teachers of his Recordâ—d Word And then Workers of Miracles for conviâ—cing Infidels and confirming Believers Then extraordinary Gifts of Healing and eminent Helpers of the Churches by Charity and special Care especially for Ministers and the Poor and Governments to arbitrate Differences and keep Order and Languages to spread and confirm the Word 29 30. Are all apostles are all prophets are all teachers are all workers of miracles Have all the gifts of healing do all speak with tongues do all interpret 31. But covet earnestly the best gifts 29 30 31. None of all these Gifts or Offices are common to all But desire most that which is best and most edifying Note That even Apostles are but Chief Members and Peter himself not the Head but one of them 31. And yet shew I unto you a more excellent way 31. Yet true Christian Love excelleth all these Gifts and Offices CHAP. XIII 1. THough I speak with the tongues of men and of angels and have not charity I am become as sounding brass or a tinkling cymbal 1. Lest you should too much trust to any of these forementioned Gifts which Christ giveth to some that perish you must know that the true Divine Nature proper to Saints consisteth in Charity which is the predominant Love of God and of Saints as Saints and Men as Men as God is in them and served by them And if I be without this could I preach discourse and pray in better Language and Oratory than any mortal Man even as well as Angels what were this Voice to God that is a Spirit and looketh to the Heart but even as the tinkling of a Musical Instrument 2. And though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing 2. And though I could speak by Inspiration as Balaam did of things present or things to come and could understand all the deep and difficult Points in Gods Word and Works and were the most excellent Philosopher and could truly open all the Principles and Compositions in Nature and though I could believe even to the Production of the most miraculous Effects and yet have not this predominant Love of God and of Saints and of Men as to Gods Acceptance and my own Salvation I am as a meer Nothing None of these Shadows will do my Work 3. And though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity it profiteth me nothing 3. And though I give all that I have to the Poor either to be well spoken of or through fear of Hell or a conceit of obliging God by Merit or out of meer natural Pity or any other Cause which includeth not Love it will not profit me to Salvation Yea if for these lower Ends I should forsake Life it self without the predominant Love of God and Man it would be as nothing to me 4. Charity suffereth long and is kind charity envieth not charity vaunteth not it self is not puffed up 4. Love is kind inclining to do good and is patient and can bear much wrong from others as Self-love maketh us bear much more from our selves Love envieth not the Reputation Applause Precedency or Profit of others Love doth not vaunt and lift up a Mans self in his own esteem or desire to be lifted up by others above our Worth and Place but in Honour preferreth others 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil 5. Love doth not break out into injurious Reflexions or Passions or uncomely Deportment towards others It is not selfish and seeketh not our own inordinately to the injury neglect or greater hurt of others Is not provoked to any uncharitable thought word or deed by
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