64 65. N. What is it that the ignorant Rabble will not say and do against the best of men when men called Sacred and Great encourage them 66. And assoon as it was day the elders of the people and the chief priests and the Scribes came together and led them into their council saying 67. Art thou the Christ tell us And he said unto them If I tell you you will not believe 68. And if I also ask you you will not answer me nor let me go 66 67 68. It 's in vain to discourse with you for you are resolved what to do with me and trust to force and not to Truth 69. Hereafter shall the Son of man sit on the right hand of the power of God 69. I shall shortly be advanced in Heaven as Man to be Lord of all 70. Then said they all Art thou then the Son of God and he said unto them Ye say that I am 71. And they said What need we any further witness for we our selves have heard of his own mouth 70 71. N. Though Christ answered not their other Accusations he would not to save his life by silence seem to fear to own his Nature Dignity and Office else he that laid our Salvation upon our open confessing him in the face of greatest danger should have required more of us than he would do himself Paul saith With the mouth confession is made to Salvation and giveth Timothy Christ's Example who before Pontius Pilate witnessed a good confession Rom. 10 9 10. 1 Tim. 6.13 CHAP. XXIII 1. ANd the whole multitude of them arose and led him unto Pilate 2. And they began to accuse him saying We found this fellow perverting the nation and forbidding to give tribute to Cesar saying That he himself is Christ a King 1 2. N. The last clause which was true gave a colour to the former which was false They thought that Pilate could not believe that he could claim a Kingdom and not be against Caesar's Reign And to this day the Devil's design is to make Princes jealous that Christ's Kingdom is against theirs when as they have all their true power from him No way seemeth so effectual to the Diabolists to get down Christ's Kingdom as to raise jealousie and enmity in Kings against it 3. And Pilate asked him saying Art thou the King of the Jews And he answered him and said Thou â—ayest it 3 I am â—o I will not deny my Office and Dignity But my Kingdom is not of this Worâ—d 4. Then said Pilate to the chief priest and to the people I find no fault in this man 4. Though he call himself a King he raiseth no War or Sedition against Caâ—sar and so the Law will not reach him 5. And they were the more fierce saying He stirreth up the people teaching throughout all Jury beginning from Galilee to this place 5. His Preaching is seditious disaffecting the people to the Government and to the publick Peace 6. When Pilate heard of Galilee he asked whether the man were a Galilean 7. And assoon as he knew that he belonged unto Herods jurisdiction he sent him to Herod who himself was also at Jerusalem at that time 8. And when Herod saw Jesus he was exceeding glad for he was desirous to see him of a long season because he had heard many things of him and he hoped to have seen some miracle done by him 6 7 8. N. When the King of Glory in the form of a Servant was thus tossed in triumph and scorn from Ruler to Ruler it was to shew what we deserved and what we must expect 9. Then he questioned with him in many words but he answered him nothing 9. N. As he was not over sollicitous to refel their Accusations so he would no accuse himself nor give them matter against him out of his own mouth He would not have taken an ex Officio Oath to answer whatever Question they should ask him though they told him not what 10. And the chief priests and Scribes stood and vehemently accused him 10 N. Consecrated men are Satan's Agents with the King against Christ 11. And Herod with his men of war set him at naught and mocked him and arrayed him in a gorgeous robe and sent him again to Pilate 11. N. The King and his Souldiers thought they were far enough above a despised unarmed Prisoner 12. And the same day Pilate and Herod were made friends together for before they were at enmity between themselves 12. N. They can agree in enmity and persecution of the just who cannot agree about their worldly interest 13. And Pilate when he had called together the chief priests and the rulers and the people 14. Said unto them Ye have brought this man unto me as one that perverteth the people and behold I having examined him before you have found no fault in this man touching those things whereof ye accuse him 15. No nor yet Herod for I sent you to him and lo nothing worthy of death is done unto him 16. I will therefore chastise him and release him 17. For of necessity he must release one unto them at the feast 13 14 15 16 17. His accusation of Sedition is not proved to me nor to Herod I will therefore scourge him and so release him 18. And they cryed out all at once saying Away with this man and release unto us Barabbas 18. N. A Murderer or the most deboist seems better than Christ himself to malignant Hypocrites 19. Who for a certain sedition made in the city and for murder was cast in prison 20. Pilate therefore willing to release Jesus spake again to them 21. But they cryed saying Crucify him crucify him 22. And he said unto them the third time Why what evil hath he done I have found no cause of death in him I will therefore chastise him and let him go 19 20 21 22. N. The malignant Jews are worse than the Heathens in persecuting rage 23. And they were instant with loud voices requiring that he might be crucified and the voices of them and of the chief priests prevailed 24. And Pilate gave sentence that it should be as they required 23 24. N. Wicked men dare deny God's importunity mercy but cannot deny temptations from mens importunity and worldly interest 25. And he released unto them him that for sedition and murder was cast into prison whom they had desired but he delivered Jesus to their will 25. N. 1. It is the greatest means of bad mens ruine to let them have their wills 2. God in flesh was not innocent enough in the eyes of wicked men to scape condemnation 26. And as they led him away they laid hold upon one Simon a Cyrenian coming out of the countrey and on him they laid the cross that he might bear it after Jesus 27. And there followed him a great company of people and of women which also bewailed and lamented him 28. But Jesus turning unto them said Daughters of Jerusalem
of the high priest 16. But Peter stood at the door without Then went out that other Disciple which was known unto the high priest and spake unto her that kept the door and brought in Peter 15. Note It seems acquaintance made them bear with John and yet pretended they knew him not to be a Disciple 17. Then saith the Damsel that kept the door unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the Servants and Officers stood there who had made a fire of coals for it was cold and they warmed themselves and Peter stood with them and warmed himself 17 18. Note Whenever we have business in bad Company we should foresee what Temptations we may there expect and be forewarned 19. The high priest then asked Jesus of his disciples and of his doctrine 19. N. The Perversion and Confusion of this blinded World Man Examineth and Judgeth God An ignorant High Priest who pretendeth to no honour but to be an Officer of God judgeth his Master 20. Jesus answered him I spake openly to the world I ever taught in the Synagogues and in the Temple whither the Jews always resort and in secret have I said nothing 21. Why askest thou me ask them which heard me what I have said unto them behold they know what I said 20 21. Note Christ that came to die for our sins yet would not accuse himself but refeâ—â—ed the ensnaring Prelate to his Auditors and bid him pâ—oduce his Witnesses if he had any thing to accuse him of Giving us an Example how to answer such malicious High Priests Secondly By in secret have I said nothing hemeaneth I have not fraudulently concealed my Doctrine Thirdly Christ did not separate from the Temple or Synagogue and yet they could not bear him while he put them but to prove their accusations they expected that his obedience to their demands should have furnished their Malice with matter against him while they were breaking Gods Commands 22. And when he had thus spoken one of the officers which stood by stroke Jesus with the palm of his hand saying Answerest thou the high priest so 22. Note It is no wonder if wicked High Priests have wicked Officers ready to say and do as they Rebels against God charge God himself for not obeying them in iniquity and expect more than due submission from Gods Servants while they were against God himself 23. Jesus answered him If I have spoken evil bear witness of the evil but if well why smitest thou me 23. If I have by my answer broken the Law prove it If not why art thou Executioner without Tryal or desert 24. Now Annas had sent him bound unto Caiaphas the high Priest 25. And Simon Peter stood and warmed himself They said therefore unto him Art not thou also one of his disciples He denied it and said I am not 26. One of the servants of the high Priest being his kinsman whose ear Peter cut off saith Did not I see thee in the garden with him 27. Peter then denied again and immediately the Cock crew 24 25 c. All this was done in Caiphas house whither Annas had sent Christ bound There Peter then denied Christ Though one denyal be here omitted 28. Then led they Jesus from Caiaphas unto the hall of Judgment And it was Early and they themselves went not into the Judgement-hall lest they should be defiled but that they might eat the Passover 28. Note Thus That Hypocrite Priests make Conscience of a Ceremony while they are shedding holy Blood 29. Pilate then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactour we would not have delivered him up unto thee 29 30. Note The wicked Priests expected that Pilate should have taken their bare word against Christ to Condemns him 31. Then said Pilate unto them Take ye him and judge him according to your Law The Jews therefore said unto him It is not lawful for us to put any man to death 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die 31 32. If he must be Condemned upon your bare word be you the Judges of him by your own Law For the Rommans use not to Condemn men so unjustly Note The Romans having Conquered the Jews allowed them the use of their Law for lesser punishments but not for death though some think otherwise Crucifying was the Roman punishment 33. Then Pilate entred into the judgment-hall again and called Jesus and said unto him Art thou the king of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me 34. I perceive thy question implyeth accusation Who is the Accuser Is it thy self or any other 35. Pilate answered Am I a Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done 35. I am no Jew nor Judge of your Prophesies pretences and quarrels It is thy own Nation and those that should best understand the matters of it even the High Priest that have delivered thee to me How hast thou offended them 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence 36. I know it is as the Usurper of the Crown against Caesar that they intend to accuse me But of that they have no just cause For it is no Earthly Kingdome that I claim nor do I raise Men to fight for me as I should do if I claimed an Earthly Kingdom 37. Pilate therefore said unto him Art thou a king then Jesus answered Thou sayest that I am a king To this end was I born and for this cause came I into the world that I should bear witness unto the truth every one that is of the truth heareth my voice 38. Pilate saith unto him What is truth 37. And art thou a King indeed Jesus answered I am a King though I claim no mans Crown it was to this end that I was born and came into the World that the Truth might Reign and that I might Reign in the Minds of Men by the Light of Truth And every one that is thus enlightned to obey the Truth obeyeth me Pilate said in disdain what is that Truth which thou pretendest to be thy Reign And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all 38. I find not that he breaketh any of our Laws by any capital Crime 39. But ye have a custom that I should release unto you one at the passover will ye therefore that I release unto you the king of the Jews 40. Then cried they all again saying Not this man But Barabbas Now Barabbas was a robber 39. Note Pilate derided Christ
ability and stairway took his Journey 14.15 Christ passing into the Heavens committeth to his Servants the Word means and mercies of his Grace that they may improve them till he come by Death and Judgment to call them to account Not giving the same degree of means and mercy to all but to some more and to some less 16. Then he that had received the five talents went and traded with the same and made them other five talents 17. And likewise he that had received two he also gained other two 16.17 They that had the greater means and helps improved them to their own increase of Grace and the good of others and the service and honour of their Lord. 18. But he that had received one went and digged in the earth and hid his lords money 18. Note Tho the least helps should be answerably improved yet the less such as those have who have little more than the Light of Nature excite not men so powerfully to an improvement 19. After a long time the Lord of those servants cometh and reckoneth with them 19. Note Christ here intimateth that hiscoming to reckon with them would not be hasty 20. And lo he that had received five talents came and brought other five talents saying Lord thou deliveredst to me five talents behold I have gained besides them five talents more 20. I have used them to the increase of thy grace in me and to the good of men and to thy Glory 21. His Lord said to him Well done thou good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 21. His Lord who freely gave him his talents to use yet rewarded his faithful usage of them and praised his fidelity saying I will give thee great things because thou hast well and faithfully used the smaller mercies of this life which I gave thee 22. He also that had received two talents came and said Lord thou deliveredst to me two talents behold I have gained two other talents besides them 23. His Lord said to him Well done thou good and faithful servant thou hast been faithful over a few things I will make the ruler over many things enter thou into the joy of thy Lord. 22 23. N. 1. The reward of Glory given for our diligent improvement of the mercies of this life is consistent with the freeness of the gift 2. God himself will praise the fidelity of his Servants as worthy of praise 3. Great rewards will crown the Faithful for little things here sincerely done 4. It is our Lords own joy that the faithful shall enter partake of 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sown and gathering where thou hast not strewed 25. And I was afraid and went and hid thy talent in the ground Lo there thou hast that is thine 24 25. The fear of thy severity made me think it safest to keep thy Money merely from being lost N. Hard thoughts of God makes men backward to his service which is a work of Love and sinful fear is an enemy to holy diligence and fruitfulness 26. His Lord answered and said to him Thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strewed 27. Thou oughtest therefore to have put my money to the exchangers and then at my coming I should have received my own with usury 26 27. Note 1. God will take a slothful servant for a wicked servant unprofitableness and omission of duty is damnable unfaithfulness in us that are but Stewards and Servants To do no harm is a praise fit for a stone and not for a man 2. To confess Gods holy Government and yet to be unholy is to be self-condemning Qu. Doth this Text justifie usury Ans It speaketh of that sort of increase made by exchange and trading without reproof and with seeming approbation Gain by Trading and Merchandize is one sort of Usury all Usury is unlawful which is against Justice or Charity And all other is lawful and some that is a work of Charity is to some a duty 28. Take therefore the talent from him and give it to him which hath ten talents 29. For to every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath 28 29. He shall be deprived of the mercies of this life who improved them not for a better life when he that so improved them shall have an abundant reward the mercies of this life and that to come 30. And cast ye the unprofitable servant into outer darkness there shall be weeping and gnashing of teeth 30. N. 1. Omission and unprofitableness is damning sin 2. Hell is called Fire for pain and Darkness for uncomfortableness 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory 32. And before him shall be gathered all nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand and the goats on his left 31 c. The coming of Christ shall be in Glory with all his holy Angels who served him here for the good of his Elect and as Judge he shall sit on his Throne of Glory And all persons and Nations shall be called by him to Judgment and he shall separate them as sheep and goats c. 34. Then shall the King say to them on his right hand Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 34. Then Christ shall pronounce this sentence on the Faithful Come c. N. O comfortable words Come Whither To Christ to God to Heaven ye blessed of my Father sure such shall be blessed indeed inherit not only use the Kingdom in participation with the King of Glory prepared for you by eternal Love and Decree 35. For I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36. Naked and ye cloathed me I was sick and ye visited me I was in prison and ye came to me 35 36. N. 1. These works are noted as the effects of Faith and Love without which they would have been but dead works 2. The causal for signifieth not any merit by commutative Justice as giving God any benefit But their moral qualification and fitness to receive the Kingdom freely given but on such conditions that we signifie our thankful acceptance by true devotedness to Christ And thus all are judged that is finally justified or condemned according to their works as judged by the Law of Grace and Faith and not by Moses Law or that of Innocency
Satan into Judas surnamed Iscariot being of the number of the twelve 4. And he went his way and communed with the chief priests and captains how he might betray him unto them 3 4. Note There is more of Satan in sin than sinners think He hath access as a Tempter to the Imagination and when his Temptation prevaileth he gets greater possession of the heart 5. And they were glad and covenanted to give him money 5. Note 1. Wicked purposes or desires use to meet with encouragement from wicked men 2. It is a heinous crime when men dare covenant to sin for gain 6. And he promised and sought opportunity to betray him unto them in the absence of the multitude 6. To avoid tumult 7. Then came the day of unleavened bread when the passeover must be killed 8. And he sent Peter and John saying Go and prepare us the passeover that we may eat 9. And they said unto him Where wilt thou that we prepare 10. And he said unto them Behold when ye are entred into the city there shall a man meet you bearing a pitcher of water follow him into the house where he entreth in 11. And ye shall say unto the good man of the house The master saith unto thee Where is the guest-chamber where I shall eat the passeover with my disciples 12. And he shall shew you a large upper room furnished there make ready 13. And they went and found as he had said unto them and they made ready the passeover 7 8 9 10 11 12 13. Note 1. Christ knew what would befal them out of sight 2. Being made under the Law he would keep even that part that typified himself 14. And when the hour was come he sat down and the twelve apostles with him 15. And he said unto them With desire I have desired to eat this passeover with you before I suffer 14. Note Christ earnestly desired the fulfilling of his undertaken work and holy Communion with his Servants 16. For I say unto you I will not any more eat thereof until it be fulfilled in the kingdom of God 17. And he took the cup and gave thanks and said Take this and divide it among your selves 18. For I say unto you I will not drink of the fruit of the vine until the kingdom of God shall come 16 17 18. Till we meet in Heaven or till I celebrate that Sacrament which is the Christian Passover with you in the holy Assemblies where I will be spiritually present Qu. How comes the Cup twice mentioned Ans The first was part of the Passover But Beza noteth that the 18th and 19th verses are not in the Syrian Translation which is most ancient And in his very old Greek Copy now at Cambridge This do in remembrance of me is left out of the 19th verse and he conjectures some verses are transposed 19. And he took bread and gave thanks and brake it and gave unto them saying This is my body which is given for you this do in remembrance of me 20. Likewise also the cup after supper saying This cup is the new testament in my blood which is shed for you 19 20. See Matth. 26. Note Seeing the Evangelists use not all the very same words it seems not of absolute necessity to use just the same still Yet all the substance must be retained and it 's safest repeating all set together which they recite and as Paul most fully reciteth them 21. But behold the hand of him that betrayeth me is with me on the table 22. And truly the Son of man goeth as it was determined but wo unto that man by whom he is betrayed 23. And they began to enquire among themselves which of them it was that should do this thing 21 22 23. Note How hard was Judas's heart that took not this warning 24. And there was also a strife among them which of them should be accounted the greatest 24. Note This strife was before Matth. 20. But Luke keepeth not to the order of time 25. And he said unto them The kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors 26. But ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as he that doth serve 25 26. I am not for parity among all my Disciples You know I have chosen you only to be Apostles But though you be over the Churches you must not be Rulers of one another And that sort of Preeminence which you have must not be like that of the Princes of the World who Rule by the Sword or outward Force and in worldly Pomp or State constraining Subjects to flatter them with high Titles but it must be grounded in an excellency of Grace and Gifts Love Meekness Humility being the most useful and devoted to the good of all as Ruling only the voluntary and therefore by the clearest Reason and greatest Love and most exemplary profitable Lives Strive and spare not for this Preeminence and Disparity 27. For whether is greater he that sitteth at meat or he that serveth Is not he that sitteth at meat but I am among you as he that serveth 27. Would you rule as greater than I what hath my Government of you been but to do you good by Doctrine Love and good Example without force 28. Ye are they which have continued with me in my temptations 29. And I appoint unto you a kingdom as my Father hath appointed unto me 28. As a reward for your faithful sticking to me in all my Tryals and Sufferings I appoint c. Note This Promise is three ways expounded 1. The aspiring Clergy say it is I make you Apostles the Chief Rulers of my Church though in persecuting tâ—â—es and yâ—ur Successors shall be Patriarchs Metropolitans Arch-Bishops c. and over top Emperours and Kings 2. Others say that this lower World is but a shadow of the upper and that the Office of Angels and the Titles in Daniel of Mâ—â—â—â— your Prince and so of other Angels sheweth thiâ—â—eâ—e be Kingdoms in the Spiritual World above us answerable to all the Kingdoms on Earth and incomparably more and that therefore Christ saith In my Father's house are many Mansions And that there the twelve Apostles have their Kingdoms at least over the twelve Tribâ—â— as being equal with the Angels 3. But most think that it is only an expression of the eminent Glory of the Apostles after the Resurrection I see not but part of all three Expositions may be included that is you shall be Chief in my Church on Earth and equal with Angels after Death but specially after the Day of Judgment 30. That ye may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel 30. That ye may be feasted by me in Heaven with spiritual everlasting Joys and may be Superiors to the glorified Israelites and in the mean time on
was not seen by the new World nor his End by the Old nor his Death mentioned But this is a presumption Had it been good for us to know more of him God would have told us more 4. Now consider how great this man was unto whom even the patriarch Abraham gave the tenth of the spoils 4. When Abraham from whom the Levitical Priesthood and the peculiar Seed sprung gave him the Tenths of all the Spoils it tells us how great a man Melchisedec was 5. And verily they that are of the sons of Levi who receive the office of the priesthood have a commandment to take tithes of the people according to the law that is of their brethren though they come out of the loins of Abraham 5. The Law allowed Aaron and the other Priests to take Tythes of their Brethren that sprung from Abraham 6. But he whose descent is not counted from them received tithes of Abraham and blessed him that had the promises 7. And without all contradiction the less is blessed of the better 6 7. But Melchisedec received Tythes of Abraham who was none of his people and blessed him who had from God the promise of a peculiar Off-spring Which is a certain sign that he was greater than Abraham And so is Christ greater than the Jewish Priests 8. And here men that die receive tithes but there he receiveth them of whom it is witnessed that he liveth 9. And as I may so say Levi also who receiveth tithes payed tithes in Abraham 10. For he was yet in the loins of his father when Melchisedec met him 8 9 10. And here it is Mortal Men that take Tythes but Melchisedec is mentioned as if he had not dyed And Levi who receiveth Tythes paid them then being in Abraham's Loyns 11. If therefore perfection were by the Levitical priesthood for under it the people received the law what further need was there that another priest should rise after the order of Melchisedec and not be called after the order of Aaron 11. This proveth that the Levitical Priesthood and consequently the Law was not perfect nor gave perfection else what need had there been of another more excellent Royal Priesthood which was promised 12. For the priesthood being changed there is made of necessity a change also of the law 11 12 And if there must be a more excellent Priesthood than the Legal there must needs be some other more excellent Laws appointing them their work For the old Priesthood had their work prescribed them by the Law of Moses Note That they who deny Christ to be a Law-giver deny his Royal Priesthood and deny him to be Christ 13. For he of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the altar 14. For it is evident that our Lord sprang out of Judah of which tribe Moses spake nothing concerning priesthood 13 14. And the translating the Priesthood to Judah the ruling Tribe of which Christ was proveth the Change of the Law 15. And it is yet far more evident for that after the similitude of Melchisedec there ariseth another priest 16. Who is made not after the law of a carnal commandment but after the power of an endless life 15 16. And it is yet more evident that there must be a higher Priesthood than Aaron's because he must be made as Melchisedec not by Lineal Succession according to the Law of Moses but with reference to a state of Immortality as to its Rise and End 17. For he testifieth Thou art a priest for ever after the order of Melchisedec 18. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof 17 18 And this express testimony of another sort of Priesthood sheweth that the Law which they were to execute was to cease as weak insufficient and unprofitable Note Quest Is not the Gospel-Priesthood then in Conformity to Christ to be Kingly and above all Kings under Christ the King or Kings and Priests to be the same Answ 1. Let them here on Earth follow Christ in his Humiliation who said My Kingdom is not of this World and then when they come to him in Heaven they shall reign as Kings 2. Our uncertain Collections are not so sure a way to know Christ's Will as his own words who hath plainly forbidden Secular Dominion to his Ministers and given them a far other Description and Canon 3. But by the use of the Church-Keys they have the Government of Church-Communion which as it hath a nearer relation to the heavenly Kingdom is therein nobler than Secular Power 19. For the law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God 19. For the Law of Moses did all as an imperfect thing which was not of it self to make Man or his Service perfect or his Hopes and Comforts but to lead him towards a better Revelation which bringing a fuller notice of Pardon and Grace Life and Immortality advanâ—eth us nearer to God and giveth us more bold and comfortable Access to him in order to our heavenly Fruition 20 21. And in as much as not without an oath he was made priest For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the order of Melchisedec 20 21. And this Change God sweareth to which was not done by Aaron's Priesthood which sheweth its Certainty and Immutability 22. By so much was Jesus made a surety of a better testament 22. Note 1. The word here translated Testament signifieth God's Statute-Law proposed to us for our Covenant-Consent and Obedience and promising us Grace and Glory and signifieth the same thing as the Law of Grace And not a meer absolute Promise without Precepts Condition or Penalty 2. The word translated Surety signifieth an interceding Administrator and Mediator giving Man Assurance of the Will of God as Moses did in delivering the Law and consenting to receive God's Terms and Promises in the nature of Man and to perform his own part and undertaking for the gathering and glorifying his Church thereby But not that he undertook that all that he mediated for should do all that is their duty 23. And they truly were many priests because they were not suffered to continue by reason of death 24 But this man because he continueth ever hath an unchangeable priesthood 23 24. And so the Levitical Priesthood was in many successively because they were mortal But Christ living for ever is only one and the same and there is no other Note Therefore Christ hath no mortal Vicar to be an universal High Priest 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them 25. And this is the great Comfort of Believers that he is able to save us in all
I fear perplexing the Readers and must not be so large I mention what I have done to tell you why I understand not the Revelations and cannot help it that I am no wiser than excellent Calvin nor than aâ— the Ancient Fathers though I disown their conceit of a future Antichrist at the end of the World I doubt not but many in blind zeal will call this my confessed Ignorance a warping towards Popery though I have long in my Writings against Popery confest the very same This I must bear from them that bear more from themselves and from whom the Church beareth more It 's a small thing for one man to be censured by those persons that censure hardlier almost all the Church of Christ on Earth But when I try whether they know any more than I I find little more than a believing that to be the sense of the Revelation which those good men say it is whom they most value Some will desire yet to know more of my own Opinion And I will freely tell it them I. I am much perswaded by impartial consideration of the Text that the Roman Imperial Power as the upholder of Heathen Worship of Devils Idols and themselves and a Captivaters of the Church of Jews and Gentiles was the first Beast and that Rome in that respect was Babylon and the Whore that made all Nations drunk with her pompous Idolatry And the whole current of the Book seemeth plainly to drive at this But many of the subordinate particulars I understand not II. Whether the Papacy be another Beast or Whore there meant and the Text mean two first Beastâ— and two Whores or the similitude notwithstanding so many dissâ—militudes and six hundred or seven hundred or a thousand years interruption make these two one or whether it be Antichrist that is the Beast I will neither affirm nor deny but see no evidence to prove the Affirmative III. What my Judgment is of Popery the Reader may fully see 1. In one Sheet enumerating its Errours 2. In a Book called The Safe Religion 3 In another called A Key for Catholicks 4. In two of the true Catholick Church against Johnson altas Terrel 5. In one called The Christian Religion certain without Popery 6. In one called Full and easie Satisfaction whiâ—h is the True Religion 7. One called Naked Popery Iâ— these satisfie not the Censurers Zeal him that is ignorant be ignorant and he that is wrathful be so still IV. I do judge of Popery by the knowledge of its particular Errours and Sins and not by the Revelations or any thing which I understand not If the Pope be the great Antichrist which I neither deny nor affirm because I know not as I have long ago confessed I think that it is formally as he is by claim the Vice-Christ Vicarius Christi and claimeth an Universal Soveraignty Ecclesiastical over the whole Church on Earth and not over a Nation only and that he began with that claim to which his many corruptions are joyned to make up a body of iniquity Were there no more to be said against that Church than 1. This claim of Universal Government 2. And the cherishing of Ignorance by forbidding the reading of the Scripture in a known Tongue without Licence and Latine Prayers and Service and an Ignorant Clergy 3. And the Inhumane Doctrine of Transubstantiation 4. And the vile corruptions of much of God's Worship 5. And their horrid Blood-guiltiness by which they do uphold their Kingdom called a Church I take those Popes and Papists who own all this to be liable before God to greater punishment than the Beast and false Prophet mentioned in the Revelations it being far worse to sin thus under the name of Christians and Christ's Vicar and holy Bishops than as Infidels and Heathens to whom as to Sodom it shall be easier in the day of Judgment than for these V. Therefore I judge that a Confederacy or Coalition with the Church of Rome in any of these sins or in the very form of a Church headed by a pretended Universal Head or Soveraign is to be abhorred by all sound Christians And I am glad that this Kingdom is sworn against all Foreign Jurisdiction Civil or Ecclesiastical though Union and Concord with all Foreign Churches must be as far kept as we are able not partaking of their sins But I have long agâ— in my Key for Catholicks proposed the desirable terms not for a Coalition but for neighbourly Peace that we may live in love and quietness and not as those that still take themselves bound to destroy each other VI. On these grounds I judge of Persons according to their Personal Guilt and not by the general name of Papists I abhor those that are wicked and that own the foresaid wickedness but not all that are called Roman Catholicks that live in the fear of God and in Charity I will try uncertainties by certainties and not deny Fundamentals in opposition to mens By-Opinions I am certain that I must love a Christian as such and that as much as in me lieth I must live peaceably with all men and avoid all unnecessary Division Wrath and Hatred and I am sure that Blessed are the Peace-makers for whatever Errour calleth them they shall be called the Children of God I am sure that I must unnecessarily speak evil of no man and that slandering and false-accusing are diabolical works and that â—he Wisdom is from beneath which causeth Envy and Strife and in a word that LOVE is Christ's Work and Character and Hatred the Devils But I am not sure that the Church of Rome hath these 1000 or 1300 years been the Whore and Babylon meant in these Texts nor that yet all Papists shall be tormented as worshiping the Beast or his Image c. I am sure that the Visible Church will have scandals and ambitious men and yet that its deliverance in Constantine's time and the following Ages was a wondrous mercy which Heaven and Earth did rejoyce in and praise God â—or And it was a great part of Christ's coming to Reign by Christian Princes and that the Kingdoms of the World were made the Kingdoms of Christ Therefore I dread the denying Christ these Kingdoms and reproaching even the best Ages of his Church on Earth as Antichristian lest I deny him to have any Church Visible at all or tempt men to Infidelity by saying that Christ is so little a King and came to so little a work in the World as to have no Church save the persecuted part till An. 300 and the Reformers since 1560 save a few latent persons Men will judge of the Workman by his work and of Physicians by their Cures And though it be honourable to save one Soul they will tempt men to dishonour Christ that call almost all his Church Antichristian I would not slander one man but should I mistake and slander millions for thirteen hundred years together how great were my guilt VII I dread the turning
deceive Christ that he shall not know his Flock it men miscall them To own Christ and the Gospel and to murder Thousands or Millions in his Name as if he took it for acceptable Service is incomparably a more aggravated crime than the most bloody Pagan Persecution was Obj. These were Hereticks and deserved death Ans 1. And were they worse than Heathen Idolaters and Infidels and must three or four parts of the World be put to death Obj. But they were Baptized and so are Revolters Ans 1. And do they revolt to worse than Paganism 2. Is Infant Baptism of so dismal consequence as that the Papâ—sts may murther all that revolt from it Is not this the way to make Antipâ—â—o baptists or Antibaptists and keep Men from Christianity But oportet Mendacem esse Memorem Why then do your Historians charge them to have been against Infant-Baptism Did you murder none till they were Baptized 2. But what was their Heresie how can we know better than by your bloody Laws against them The General Council 4. at the Latâ—rane under Innoc. 3. â—â—â—s us it was denying Transubstantiation and disobeying the Pope And all Temporal Lords are to swear to extermâ—â—atâ— all such and all others that they wâ—ll call Hereticks on pain of Excommunication deposition and damnation So that all that renounced not their senses were Hereticks and all such to be destroyed or exterminated and Subjects â—bsâ—lved from their Allâ—gâ—â—nce to Temporal Lords 〈◊〉 will not execute it and many other grievous penalties are adâ—â—â— And seeing General Councils are the Rules of the Religion of the through Papist be not â—â—nvâ—y with them that call both your Pope and Council and Church Antichristian who thus exceeded Dioclesian and Max. Herculius in their work Obj. But how then can you hold that the whole Visible Church was never the Seat or Society of Antichrist in any one age Ans Very well Christ was Christ the head of his Church as visible and invisible in every age 1. Three or four parts of the Christian World were then and are now from under the Pope this very bloody Council saith c. 4. That the Greeks rejected the Roman Pope and so far abhorred the Latines that if Latine Priests did but celebrate at their Altars their Greeks judged them defiled and would not use them again till they had washed them yea they rebaptized those whom the Latine Priests baptized And they once a year Excommunicated the Popes long and they owned not Transubstantiation And they with the Abassines Armenians and all such others were three or four times more than the Papists 2. And who may not easily know that a Pope and such a Council called General are not the Western Visible Church real or representative It s not unlike that forty to one might be against them King John's Embassador was one of the consenters who then was in contest against Stephen Langton Arch-Bishop of Canterbury and to conquer his own Lords and Kingdom gave his Kingdom to the Pope and took it as from him And if such a King had the choice of Bishops they would no more represent the Church there than he and his Court represented the Kingdom when he gave it away and fought against it and those Bishops that the Pope chose did as little represent it being more the Messengers of his will than of the Churches And how few Bishops were in such Councils besides those that the Pope made or consented to When he and the Emperours Henry's were in War the Emperors Bishops condemned the Popes and the Popes Bishops condemned the Emperors and these Servants of two Men in power were not the representers of the Church The multitude of lower quiet Bishops Pastors and People were the Visible Chuâ—ch more than England was a Visible Kingdom distinct from King John's Court for the Pope was but an Usurping head which that King then was not Obj. Then you make two Visible Churches in Europe Ans Yes Christ had one diffused over the World and the Pope made another by Usurpation and Rebellion which was Regnum in Regno as any Rebel might do that could get strength to set up a party in power to call him King in some part of a Kingdom Such an Antichristianity as this I make no doubt but the Papacy did become guilty of and none that owneth it as such and receiveth their mark can be Innocent but are condemned by plainer Evidence than dark Prophecies but I will not therefore say the same of all from An. 304. Or any other that lived before this contracted guilt though too many at Rome and other Countreys prepared the way nor yet of all called Papists who own not the crimes and Characters of such men and much less of all the Visible Church in any one age And least of all of all the Visible Church since 3â—4 or thereabouts The World hath already seen a great deal of publick Sin and Misery in and by the Empires of Pâ—gans Mohâ—metans and Christians conquering and being conquered turning and overturning Thousands and hundred Thousands murdered c. more than I can find mentioned in Daniel or the Revelations In this Judgement I am in Pain and Languishing waiting for my Change and Hope of a World where all is expounded and all Wickedness Malignity and Divisions shut out and Holiness Love and Concord perfected and all perfectly pleased in pleasing God And as I can easily bear the reproach of those that accuse me foâ— no better understanding the Revelations and of all that accuse me of being either too little against Popery and Antichrist or too much being shortly to be above the ignorant obloquy of all extreams so Readers I earnestly advise you that you never take Faction for Religion nor lying or betraying truth for its defence Let them prove that Popes have not been Antichrists that can It 's none of my work But if you are never so sure that it is he indeed pull him not down by calling Truth Duty or things lawful Antichristian nor by telling men that all Protestants are Idolaters or Antichristian if they forsake not the Communion of all our Parochial Protestant Churches and of all other Reformed Churches that are as bad as they that the Papists may re-enter into them as deserted Garrisons and find no resistance Nor by telling the World that all our Laws against Popish Recusancy do punish them for not doing an unlawful thing which all Protestants should refuse as well as they This is no likelier a way to pull down Antichrist than Racking and Tearing the Reformed Churches by unlawful Snares and silencing the Faithfulest Ministers of Christ But above all begin not the Papal Antichristianity with the beginning of the Christians deliverance by Constantine nor too soon nor feign it to be Universal Read such Books as Jewel Rivet Blondel Pet. Moulin Dalleus c. If you are Schollars which prove the Novelty of Popery and the confident offer of the present Bishop of Lincoln Dr. Barlow no stranger to Antiquity or Books that he will recant and turn to them Let them prove by any full and concluding reason that any Christian Church in the World acknowledged or the Church of Rome her self assumed and publickly pleaded for such a Papal Supremacy as now they pretend to for 1000 years after our Blessed Saviour and for my own part I will confess and retract my error Let them prove by any such concluding reason that any Church in the World Eastern or Western Greek or Latine did acknowledge what now the Pope and his party so earnestly and vainly contend for the Popes Infallibility and his Supremacy over all general Councils for 1500 years after our Blessed Saviour and for my part I will retract what I have here affirmed and be what I hope I never shall be their Proselyte London 1684. Nov. 12. Natali Authoris Aetat Suae 70. RICHARD BAXTER FINIS 〈…〉
Hate Persecute Silence and Murder those that imitate them 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not 37. How oft have I offered by my Messengers and attempted to gather thee into a State of greatest savour and safety with tenderest Love but you would not Consent N. 1. Christ would have taken the whole City and Nation into his Church had they not refused And therefore Infants as they were before 2. If the Jews had all believed in Christ he would not have continued the Law of Moses and that Policie which did but lead to him nor have forsaken the rest of the World to make them onely his Church but would have made them a part of the Catholike Church 38.39 Behold your house is left unto you desolate For I say to you Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the name of the Lord. 38.39 Your Temple and City are near to certain Desolation when you have executed you fury on me I will leave you to the fury of Destroyers and you shall see me no more till Conviction constrein you to desire me as your Saviour Note That the Country of Judaea where the remnant of the Jews after the Destruction of Jerusalem abode were Converted to Christ as other Countries were in the days of Constantine and after and a Patriarck setled at Jerusalem an A. Bishop at Caesarea and many Bishops and Churches among them though some remained obstinate CHAP. XXIV 1. AND Jesus went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple 2. And Jesus said to them See ye not all these things Verily I say to you There shall not be left here one stone upon another that shall not be thrown down 1.2 All this shall be cast down for the Sin of this People 3. And as he sate on the mount of Olives his disciples came to him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world 3. They desired him that had so oft told them that he must be Crucifyed and Rise again and yet come again to tell them the meaning and signs of this his coming which they did not well understand Some Expositors of this hard Chapter think That the Question meaneth no more than what shall be the Signs of thy Coming to Destroy Jerusalem and of the end of their Policie Others think That they expected that Christ should presently come and Reign at Jerusalem and set up a Kingdom so excellent as should be the beginning of a New Age or World as Noahs after the Deluge when all the World of wicked men should submit to him or be destroyed Others say That these questions are put of different things and times and accordingly Answered 1. When the Temple should be Destroyed 2. When Christ would set up his Visible Kingdome 3. When the World should End The two first undoubtedly they meant but by his Coming I do not think they meant either his sending the Roman Army nor his Coming at the Day of Resurrection and Judgment but his Coming to be a Visible Monarch and Declaring himself King and Reigning accordingly And 3. By the End of the World whether they meant the utter Desolation at last or the End of the Unreformed Age or World which his Kingdom should overthrow I am not certain And though Christ do not presently blame their mis-expectations his Answers approve them not but tend to rectifie them 4. And Jesus answered and said to them Take heed that no man deceive you 5. For many shall come in my name saying I am Christ and shall deceive many 4.5 It s true that this Temple shall be destroyed and my Kingdom shall be set up and the world of Enemies be subdued and that of Nature be dissolved But for your Question of the time let me first admonish you to be fortified by Patience and Faith against many Deceivers that will for tryal be permitted to pretend that not I but they are the true Messiah such were Simon Dositheas Theudas and look not for a Visible Monarch 6. And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to pass but the end is not yet 6. There will be fearful Commotions Risings and Wars before these things come to pass Let not that disturb you 7.8 For nation shall rise against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places All these are the beginning of sorrows 7.8 Wars by sedition among your selves and Wars of other Nations with other Plagues and Commotions and Signes shall be but fore-runners of that sorrowful time 9. Then shall they deliver you up to be afflâ—cted and shall kill you and ye shall be hated of all nations for my Name sake 9. And before that day fore-know what shall befall your selves Persecution Murder and common Hatred for my Name sake 10. And then many shall be offended and shall betray one another and shall hate one another 10. And the temptations of those days shall prevail against many that professed Faith and shall pervert them and draw them to betray and hate my true Disciples and shew their unfaithfulness 11. And many false prophets shall rise and shall deceive many 11. And many that make themselves the Masters of Sects and Heresies shall pretend Inspiration and Revelation for Lies and pernicious Doctrines and many shall be deceived and follow them 12. And because iniquity shall abound the love of many shall wax cold 12. And iniquity shall so far abound both in the World assaulting the Church and in the declining of Church Members by Worldliness Fleshliness Pride and Heresie that the first fervours of Christian Love shall be abated 13. But he that shall endure to the end the same shall be saved 13. But he that overcometh these Temptations and keepeth his Integrity and persevereth in his Fidelity shall attain the end of his Faith and be Saved 14. And this gospel of the kingdom shall be preached in all the world for a witness to all nations and then shall the end come 14. And the Jews driving you away by Persecution you shall Preach the Gospel to the Heathen Nations who by receiving it shall condemn the Jews And then shall come the desolation of their State and the ending of their Law and Policie 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place whoso readeâ—h let him understand 16. Then let them which be in Judea flee into the mountaines 17. Let him which is on the house top not come down to take any thing out of his
was the doing of the Priests and Rulers to prosecute him and thought that possibly the people might be for his life rather than for such a one as Barabbas 19. When he was set down on the Judgment seat his wife sent to him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him 19. Women and dreams may be better Monitors to some Rulers than Arch-priests their wit and interest 20. But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus 20. N. It is the Priests and Rulers that stir up the malignity of the rabble to do mischief 21. Then the Governour answered and said to them Whether of the two will ye that I release unto you they said Barabbas 21. N. The people were of two parties One part were for Christ and that so many that the Priests for tear of them durst not take him openly But the other party were the malignant rabble who were ready to call for innocent bloud if Priests and Elders did but set them on 22. Pilate said to them What shall I do then with Jesus which is called Christ They all said to him Let him be crucified 22. N. Nothing is so bad that ignorant wicked men may not do nor any so good that they may not murder 23. And the governour said Why what evil hath he done but they cried out the more saying Let him be crucified 23. N. It s in vain to call for reason or justice to an ignorant malignant rabble A Heathen Ruler was less unjust than the Priests and their blind followers 24. When Pilate saw that he could prevail nothing but rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the bloud of this just person see ye to it 24. N. Just Judges will do unjustly for the sake of any But this hypocrite thought the rabble and the Priests importunity would excuse him and the guilt was only theirs 25. Then answered all the people and said His bloud be on us and on our children 25. N. And so it hath been to this day with a most dreadful Vengeance they being killed with a most horrid slaughter their City and Temple Burnt and the unbelieving off-spring being Vagabounds over the earth abhorred by all Nations where they come O dreadful curse What need any other than themselves to make ignorant wicked people miserable They are the most direful enemies yea Devils and a Hell unto themselves 26. Then released he Barabbas to them and when he had scourged Jesus he delivered him to be crucified 26. N. He was scourged after he was sentenced to death Yet John mentioneth it before 27. Then the soldiers of the governour took Jesus into the common hall and gathered unto him the whole band of soldiers 28. And they stripped him and put on him a scarlet robe 29. And when they had platted a crown of thorns they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail king of the Jews 30. And they spit upon him and took the reed and smote him on the head 27. c. N. It was God in flesh that was thus made as a fool the common sport and scorn for our sins and shall we think to be saved in a life of fleshly pleasure without partaking of the Cross No wonder if the Cross was a stumbling block to the Jews and foolishness to the Gentiles to trust Life and Soul on one that was thus used till the Holy Ghost by miracle and power conquered unbelief 31. And after that they had mocked him they took the robe off from him and put his own rayment on him and led him away to crucifie him 31. When they had done with derision they proceed to his Execution All this was suffered for us 32. And as they came out they found a man of Cyrene Simon by name him they compelled to bear his cross 32. Note He that was compelled was innocent but they that compelled him were the Murderers 33. And when they were come to a place called Golgotha that is to say a place of a scull 34. They gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drink 33. N. This called Gall and by Mark Myrrhe is supposed to be a drink that was poysonous commonly given to Malefactors to hasten death for their ease which Christ refused 35. And they crucified him and parted his garments casting lots that it might be fulfilled which was spoken by the Prophets They parted my garments among them and upon my vesture did they cast loâ—s 35. They divided his other Garments and cast lots for his seamless coat 36 37. And sitting down they watched him And set up over his head his accusation written THIS IS JESUS THE KING OF THE JEWS 36 37. So it was pretended Treason or Vsurpation that he died for by the Romans and Blasphemy by the Jews To bear the imputation of such wickedness was not the least of Christs sufferings 38. Then were there two thieves crucified with him one on the right hand and another on the left 38. N. Thus was he numbered with the transgressours to expiate transgressions 39. And they that passed by reviled him wagging their heads 40. And saying Thou that destroyest the temple and buildest it in three days save thy self if thou be the Son of God come down from the cross 41. Likewise also the chief priests mocking him with the scribes and elders said 42. He saved others himself he cannot save If he be the king of Israel let him now come down from the cross and we will believe him 43. He trusted in God let him deliver him if he will have him for he said I am the Son of God 39 c. Note Had these known him and foreknown what would follow this scorn had been forborn 2. They make his own words the matter of their accusation by perverting them A way still used by such men 3. They turn his profession of himself into scorn little knowing that this derided King would judge them and all the world 4. They turn his saving of others into his derision Neither the Goodness nor the Greatness of his miraculous works will restrain them 5. They turn his very relation to God and trust in him to his scorn 6. Infidels will prescribe Christ the terms on which they will believe in him or else they will not believe But the faithful take Gods terms and cogent evidences and presume not to prescribe terms unto him 44. The thieves also who were crucified with him cast the same in his teeth 44. Note 1. All conspire to reproach the Son of God 2. When we are in suffering all sorts take liberty to load him that is cast down As in wars all talk against them that are conquered 3. The thieves
to him to come thence And did he remember what he saw there and tell it to any If not doth it not make for the sleepy inactivity of Souls departed Ans Souls go not to Heaven by necessitation as a stone descendeth but are disposed of by God as the Supream Governour those that are for Heaven to Heaven and those that serve Devils to the Devils and those that are not yet judg'd to either but are to live presently again on earth as Lazarus and others raised are reserved by God accordingly whether yet in the body as in a swoun or near it or where God pleased and vouchsased no other knowledg and memory than is meet for such as are to revive and live yet on Earth 55. And the Jews passover was nigh at hand and many went out of the country up to Jerusalem before the passover to purifie themselves 55. The legally unclean were not to celebrate the Passover 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What think ye that he will not come to the feast 56. For all were bound to come to it that were not unavoidably hindered 57. Now both the chief Priests and the Pharisees had given a commandment that if any man knew where he were he should shew it that they might take him 57. N. 1. Christs Ministers use Gods Ordinances to save men and the Devils Clergy use them for snares mischief and murder 2. They will not let the people be neuters between God and the Devil but force them to be informing Persecutors CHAP. XII THEN Jesus six days before the passoover came to Bethany where Lazarus was which had been dead whom he raised from the dead 2. There they made him a Supper and Martha served but Lazarus was one of them that sat at the table with him 1. N. 1 Christ was not against festival entertainment 2. This is the same History mentioned Luk. 10. Where you may see more of it 3. Then took Mary a pound of ointment of spikenard very costly and anointed the feet of Jesus and wiped his feet with her hair and the house was filled with the odor of the ointment 3. N. 1. It is not unlike that such an action was twice done that is by two several Mary's and that this is not the same with that Luke 7. But yet it is very hard to judge where this was done that it was thrice done is not probable And that it was done in the house of Simon the Leper other Evangelists notifie yet here it seemeth to have been done in Martha's own house compar'd with Luke 10. I'ts most likely to me that Simon and Martha dwelling in the same Village at Bethany joyned their Purses and Labour and feasted him in Simons house where this anointing was done But that he was also entertained at Martha and Mary's house where that was done which is recorded Luke 10. 4. Then said one of his disciples Judas Iscariot Simons son which should betray him 5. Why was not this ointment sold for three hundred pence and given to the poor 4 5. N. That as Piety is oft pretended by hypocrites against Charity so is Charity here by Judas against Piety And there is no work so good but may be opposed by very fair pretences 6. This he said not that he cared for the poor but because he was a thief and had the bag and bare what was put therein 6. Judas being Purse-bearer falsly pretended a care of the poor for his selfish covetousness 7. Then said Jesus Let her alone against the day of my burial hath she kept this 8. For the poor always ye have with you but me ye have not always 7. This which she gave shall be as it were for my funeral embalming that may be best on such an extroardinary occasion which ordinarily is not so You may always give to the poor 9. Much people of the Jews therefore knew that he was there and they came not for Jesus sake only but that they might see Lazarus also whom he had raised from the dead 10. But the chief Priests consulted that they might put Lazarus also to death 11. Because that by reason of him many of the Jews went away and believed on Jesus 9. N. To be put to death by such wicked Priests and Rulers is no dishonour or note of guilt in the sufferer 2. We see here how much Dives was deceived Luk. 16. That thought his brethren would have been perswaded by Lazarus sent from the dead It 's like they would have indicted him for a Scandalum Magnatum or put him to death again 12. On the next day much people that was come to the feast when they heard that Jesus was coming to Jerusalem 13. Took branches of palm-trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the name of the Lord. 12 13. They honoured him by this applauding solemnity as the Messiah sent from God to be the King of Israel 14. And Jesus when he had found a young ass he sat thereon as it is written 15. Fear not daughter of Sion behold thy King cometh sitting on an asses colt 14 15. Thus Zach. 9.9 Was fulfilled 16. These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him 16. N. Many things are said and done by Christ which shall not be presently understood but in their season 17. The people therefore that was with him when he called Lazarus out of his grave and raised him from the dead bare record 18. For this cause the people also met him for that they heard that he had done this miracle 17 18. N. It was the people that had seen and heard of his raising Lazarus that there met him as King with Hosanna's 19. The Pharisees therefore said among themselves perceive ye how ye prevail nothing behold the world is gone after him 19. N. They thought their danger immanent that the people would proclaim him King and then the Romans would destroy their Country as Rebels for they could not trust God to save them from the Romans though Miracles should have taught it them 20. And there were certain Greeks among them that came up to worship at the feast 20. These Greeks were not the Jews of Alexandriae that used the Greek tongue elsewhere called Greeks but the Proselites of the Gates who worshipped but as Catechumens did with Christians 21. The same came therefore to Philip which was of Bethsaida of Galilee and desired him saying Sir we would see Jesus 22. Philip cometh and telleth Andrew and again Andrew and Philip told Jesus 23. And Jesus answered them saying the hour is come that the Son of man shall be glorified 24. Verily verily I say unto you Except a corn of wheat fall into the ground and die it abideth alone but if it die it
but was loth to murder him judging him innocent Note Whereas other Writers of the Gospel oft tell us that Christ answered not a word and John tells us of his most pertinent Answers it only signifieth that to many other Questions not here mentioned he gave no Answer and that he forbore partly as seeing it was in vain with such unrighteous Men and being not over regardful of self defence and partly that he might not give them matter against him wrested from his own words But the answers omitted by others John reeiteth CHAP. XIX THen Pilate therefore took Jesus and scourged him 2. And the souldiers platted a crown of thorns and put it on his head and they put on him a purple robe 3. And said Hail king of the Jews and they smote him with their hands 1 2. Note When the unjust Ruler had once led the way by Scurging him all the Rabble and Soldiers make great Sport in deriding and abusing him such are the frolicks of wicked ignorance 4. Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I find no fault in him 5. Then came Jesus forth wearing the crown of thorns and the purple robe And Pilate saith unto them Behold the man 4. In Scorn 6. When the cheif priests therefore and officers saw him they cried out saying Crucifie him Crucifie him Pilate saith unto them Take ye him and Crucifie him for I find no fault in him 6. Thus Christ is the Foot-ball of Cruelty and Heathen Scorn Pilate saith let it be your own dowing if you will needs have it done for by our Law he deserveth it not 7. The Jews answered him We have a law and by our law he ought to die because he made himself the Son of God 8. When Pilate therefore heard that saying he was the more afraid 9. And wenr again into the judgment-hall and saith unto Jesus Whence art thou But Jesus gave him no answer 7 8 9. Note The Name of the Son of God was used by the Priests against Christ to accuse and Murder him and yet to a Heathen Judge caused fear and further enquiry And to this day it is matter of Scorn to such that the Faithful are called the Children of God 10. Then saith Pilate unto him Speakest thou not unto me knowest thou not that I have power to Crucifie thee and have power to release thee 11. Jesus answered Thou couldest have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sin 10. Note 1. Christ would not tell him whence he was by Words that would not know it by his Works 2. Pilate thought that the power of Life and Death should have forced Jesus to answer him And Christ saith whatever Proud men may claim or pretend to no man can have more Governing Right or Authority than God the absolute Soveraign giveth him who giveth none against himself Therefore the Arch-Priests that deliver me to thee to be Crucified are so much the greater Sinners that would turn Gods Ordinances of Magistracy against himself 12. And from thenceforth Pilate sought to release him but the Jews cried out saying If thou let this man go thou art not Cesars friend whosoever maketh himself a King speaketh against Cesar 12. Then the Priests used that Argument with Pilate which he had not strength to overcome as if they would question his Life or Office as a Traytor to Caesar if he would not Condemn Christ as such Though Christ had told him that he pretended not to a Kingdom of this World yet for the Name of a King either Christ must die as an Enemy to Caesar or Pilate go for such Thus though all Royal Authority be of God yet it is oft the strength and most prevailing Argument that Wicked men use against God and his Law and Servants 13. When Pilate therefore heard that saying he brought Jesus forth and sat down in the judgment-seat in a place that is called the Pavement but in the Hebrew Gabbatha 14. And it was the preparation of the passover and about the sixth hour and he saith unto the Jews Behold your King 15. But they cried out Away with him away with him Crucifie him Pilate saith unto them Shall I Crucifie your King The Chief Priests answered we have no King but Cesar 13. When Pilate saw that there was no resisting them without danger to himself he sate in Judgment on Christ in a place called in the Syriack Gabbatha Note The Controversie of the day whether it was that called by us Friday or Wednesday or Thursday and that of the hour whether it was the sixth hour as John saith it was about or the third hour as Marke saith and whether in John it should he read the third as Beza and some others think are both too hard for Vulgar Readers and therefore I leave them to Controversal writers Much is said on both sides Note 2. These Arch-Priests that at the heart were much against Caesar yet to murder Christ as a Rebel pretend to be the greatest Caesarian Royalists 16. Then delivered he him therefore unto them to be Crucified And they took Jesus and led him away 17. And he bearing his Cross went forth unto a place called the place of a scull which is called in the Hebrew Golgotha 17. He bare his Cross till his strength failed and then they made Simon of Cyrene to bear it to a place called in Syriack Golgotha or the place of a Skul 18. Where they Crucified him and two other with him on either side one and Jesus in the midst 19. And Pilate wrote a title and put it on the cross And the writing was JESUS OF NAZARETH THE KING OF THE JEWS 18 19. Note The Title signified his accusation 20. This title then read many of the Jews for the place where Jesus was Crucified was nigh to the city and it was written in Hebrew and Greek and Latine 20. Written in Syriack or Chaldee words with Hebrew Letters and in Greek and Latine 21. Then said the chief priests of the Jews to Pilate Write not The King of the Jews but that he said I am King of the Jews 22. Pilate answered What I have written I have written 21 22. The Title which Pilate made in Scorn and God over ruled as real Truth displeased the Arch-Priests but Pilate would not alter it 23. Then the Souldiers when they had Crucified Jesus took his garments and made four parts to every souldier a part and also his coat now the coat was without seam woven from the top throughout 24. They said therefore among themselves Let us not rent it but cast lots for it whose it shall be that the scripture might be fulfilled which saith They parted my raiment among them and for my vesture they did cast lots These things therefore the souldiers did 23. Not that the Prophesie made them do it but was
brought him unto Areopagus saying May we know what this new doctrine whereof thou speakest is 20. For thou bringest certain strange things to our ears we would know therefore what these things mean 19. They brought him to the Court of Judicature who were to be Judges before any new God was to be received that they might hear what God it was that he Preached 21. For all the Athenians and strangers which were there spent their time in nothing else but either to tell or to hear some new thing 21. The very learning and daily business of the Athenian Philosophers Students and Sojourners was but to know News and tell it whether Speculative or Historical And what else is all learning that serveth not to Holiness and Heaven 22. Then Paul stood in the midst of Mars-hill and said Ye men of Athens I perceive that in all things ye are too superstitious 22. Ye are on pretence of being very Religious addicted to worship multitudes of Gods 23. For as I passed by and beheld your devotions I found an altar with this inscription TO THE UNKOWN GOD. Whom therefore yeâ— ignorantly worship him declare I unto you 23. Whatever was the occasion of that Inscription you confess you worship an unknown God I would therefore make known to you that only God whom you must worship 24. God that made the world and all things therein seeing that he is Lord of Heaven and Earth dwelleth not in Temples made with hands 25. Neither is worshipped with mens hands as though he needed any thing seeing he giveth to all life and breath and all things 24 25. Bring not down that God that made and owneth all the World imaginarily to your Temples and Images or think that he needeth or you can give him any thing who giveth us all things 26. And hath made of one bloud all nations of men for to dwell on all the face of the Earth and hath determined the times before appointed and the bounds of their habitation 26. And hath made all Men of one human nature propagated from one root and ordered them into their several Countries and bounded habitations determined by him 27. That they should seek the Lord if haply they might feell after him and find him 27. Making it their duty to seek to know him as their Maker by his works and as their Benefactor by his Mercies which palpably declare him that they might serve love and worship him as their God 27.28 Though he be not far from every one of us For in him we live and move and have our being as certain also of your own poets have said For we are also his offspring 27 28. He is as neer us as our Souls are to our Bodys Being indeed more than a Soul to all the World For it is In him that we live and move and have our Being As your Poet Aratus faith For we are his off-spring for of him and through him and to him are all things and no Parent so much causeth us as God doth nor doth the Soul so much to our life motion and being as God doth 29. Forasmuch then as we are the offspring of God we ought not to think that the Godhead is like unto gold or silver or stone graven by art and mans device 29. Our Souls being the best Image of God our Maker we must not so much debase him as to make Images of him of Gold Silver or Stone as if he was like such shapes 30. And the times of this ignorance God winked at but now commandeth all men every where to repent 30. And as man seemeth by forbearance a while to connive at faults so God hath not in the time of this ignorance either punished the World as such deserveth nor sent them from Heaven that notice of his displeasure and that call to Repent and amend as now he doth but left them mostly to the Light of Nature and the discoveries of his Works and Providence But now in hatred of Sin and Mercy to Sinners he hath sent a special Messenger to the World to call all to Repentance and offer them pardon thereupon 31. Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead 31. For he hath certainly determined to judge the World with Righteousness by that Man whom he hath ordained to be the Saviour of the Faithful and the Judge of all which though it seem incredible to most that a man should be so advanced to be King and Judge of all the World yet God hath given certain proof of by evidence sufficient to evince it to true reason in that he hath raised him from death to life and taken him up to Heaven 32. And when they heard of the Resurrection of the dead some mocked and others said We will hear thee again of this matter 33. So Paul departed from among them 12 13. Note The Resurrection seemed so incredible that some Epicureans its like scoft at it Note Paul did wisely in Preaching the true God to them first and reproving their Idolatry and only concluding with the notice of Christ And yet no sort of men more contemned his Doctrine than the Learned Athenians Self-conceit and the prepossession of their vain though extolled Learning most powerfully kept out the Truth And it did not please God there to work Miracles to convince them 34. Howbeit certain men clave unto him and believed among the which was Dionysius the Areopagite and a woman named Damaris and others with them 34. This famous University yeilded few Converts But those few were precious to God CHAP. XVIII AFter these things Paul departed from Athens and came to Corinth 2. And found a certain Jew named Aquila born in Pontus lately come from Italy with his wife Priscilla because that Claudius had commanded all Jews to depart from Rome and came unto them 2. That Claudius banished all Jews from Rome is certain but the cause is uncertain Suetonius saith It was their Tumults by the impulse or imitation of Christ or some read it of one Crestus It is not unlike that the Jews rage at Rome against the Gospel made them Tumultuous against Christians and thereupon both sorts were banished under the name of Jews And so there could then be no Church left and tolerated at Rome but Gentiles only For it is doubtless that the Christian Jews were banished 3. And because he was of the same craft he abode with them and wrought for by their occupation they were Tent-makers 3. Note Men separated to the Ministry of the Gospel may labour for their Living if needful 4. And he reasoned in the Synagogue every Sabbath and perswaded the Jews and the Greeks 4. Note Still the Jews Synagogue was his Preaching place to gather the beginnings of a Church 5. And when Silas and Timotheus were come from Macedonia Paul was
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
Pagan Blasphemy Therefore it was Pagan Rome or its Empire that they headed 3. The seven Pagan sorts of Government were not seven Heads of the Papacy or Roman Church therefore the Papacy or Roman Church was not the Beast For they were the Heads of the Beast And the wounding of one of the Heads shews that all the seven were Heads of one and the same Beast 4. Who is able to make War with the Beast tells us that it was by Arms that he stood and not by mere Hypocrisy and deceit That was the part of the second Beast and not of the first 5. It is all that dwell on the Earth without that Church that worship him But those that dwell in heaven and the Tabernacle and name of Christ he Blasphemeth v. 5.6.7 6. They worship the Dragon for giving Power to the Beast But by the Dragon the Text saith is meant the Devil and it is those Devils that Pagans thought did prosper Rome that is Mars Jupiter Apollo c But Papist worship not these for setting up the Pope 7. The Dwellers on the Earth worshipped the first Beast whose deadly wound was healed c. 13.12 But it was not the Pope nor the Papal Rome or Church whose deadly wound was healed in the Judgment of all them that says the very erecting of the Papacy was the healing of that Wound For it was not wounded as a head before it was in being And if it was Pagan Rome or Idolatry that the Papacy healed then the healed and not the healing party was the first Beast 8. It s contrary to divers express Texts that the first and second Beast are the same Therefore they that make the Pope the second must acknowledge another to be the first 9. The number of a man received cannot be found of Papal Rome 10. All that receive the mark and name of the Beast are without conversion to be tormented for ever But we cannot say so of all that own the Papacy Education and converse and prejudice against Protestants for their divisions maketh may think verily that the Papal Church is the best for its unity and antiquity and extent and duration c When we read the Writings of such Men as Bernard Gerson Kempis Gerhard Zutphaniâ—nsis Thaulerus Sales c. And the lives of such as Ph. Nerius de Renti Boromeus c. Yea the Writings of such as Bonaventure and divers Schoolmen we find so much of truth and holiness in them that forbids that Judgment Further that it is Pagan Rome that is the Whore and its Empire as Idolatrous and captivating that is the first Beast and not the Papacy they argue thus If it be Papal Rome it is either the City as building and place or it is the Policie 1. Not the place called the City for it is good as such 2. Not the Place as related to the Policie For 1. The material City of Pagan Rome was as much defiled as that of Papal Rome and yet continued 2. Else when the Pope dwells elsewhere the relation would follow him For above 100 years much of Italy it self placed the Supremacy in the Patriarcks of Aquileia Rome may fall and the Papacy stand It hath been oft taken and sack't and long possest by Goths and others Even Charles 5. By Charles of Burbon sack't it 2. If in the Policie either 1. As related to Rome 2. Or as elsewhere placed And what is that Policie that is the formal constitution of the first Beast 1. It iâ— not Empire as such for all Power is of God and was to be obeyed in Heathens Else all Emperours would be such Beasts or as they say Antichrists 2. It is not Empire meerly as Roman For then both the Heathen Emperours would have been the Beast or Antichrists without respect to their sin And Constantine Valentinian Jovian Theodosii Marcian c. the great blessings of the Church would have been Antichrists or the beast Or at least those good Emperors that abode at Rome 3. It is not Empire meerly as found in a person of bad Qualities and Life For then every wicked Emperour and King would be the Beast or their Antichrist and a Pope that were not personally vicious would be none 4. It is not every Emperor or King that is an Usurper or invader For then many Emperours would be the Beast 5. It is not every one that is Ambitious and stâ—iveth to be highest and above all others For then there would be a great many Antichrists in the World 6. It is not every one that in Church Power would be highest for then James and John would have bin Antichrists and so would many Bishops of Constantinople and Alexandria if not many in most other lands among the several parties of Christians 7. It is not every one that pretendeth to and Usurpeth a sort of Power that God never giveth For so do many Imposers of most parties 8. It is not every one that joineth Civil and Ecclesiastical Power in one person For so did Melchizedeck and so did Cyril and other Alexandrian Bishops and those of Constantinople and what Episcopal Countrys have not such If you say that this is a Kin to Antichristianity or preparatory I say our question is not What is a Kin or preparatory but what is it that formally constituteth it 9. It is not every one that is a Persecutor for so alas have been too many in most times and places nor is it all that promote heresie or Blasphemy by Persecution For so did Valens and many Arrian Kings and Councils Gensericus Hunnericus Theodoricus Odoacer c. 10. It is not all that were Idolaters in any degree for so is now four sixth parts of the World Much less all inward Heart-idolaters as are all that are Covetous and love the World better than God and obey man against him Nor is it all that give Saints or Angels undue or sinful Veneration for so John twice offered prostration to the Angel At least so did the Council of Nice to the Images of Saints and especially the Virgin Mary And so did many of the Eastern Emperours and Tharasius drew in almost all the Eastern Bishops yea many were faulty long before Popery came in 11. It is not the being of any of these at Rome that constituteth the Beast or Antichrist which would not do it elsewhere For Theodorick Odoacer and other Arrians Blasphemers of Christ and Persecutors in Rome were not the Beast or Antichrist It must therefore say these men be somewhat differing from all these which we can find in Pagan Rome but not in Papal If the same thing will make the Pope and all Papists to be the beast that would not make another such there must be some special reason for it 12. Lastly say they it must be remembred that it is confest to be Civil Power and not Ecclesiastical that constituteth the first Beast and Rome is his Seat Now 1. The Empire was not setled at Rome but at Constantinople when Christianity
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
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