The Apostolical History

SECT. XIII.

THE Apostle Peter, not long after this, seems to have received a revelation from the Lord of his approaching departure out of this life; and therefore writes this his second Epistle to the dispersed Jews, intimating the same unto them, Chap. 1.14. Our Savior had long before given him an intimation that he should die a Martyr, Joh. 21.18, 19. Verily I say unto thee, when thou wast young thou girdedst thyself, and walkedst whither thou wouldst; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. This he spake, signifying by what death he should glorify God. Our Savior further told him, That this should be before His coming in judgment against Jerusalem, which John should live to see, Joh. 21. v. 22. It seems the Apostle was now more particularly warned thereof, and accordingly sends this his Epistle as his last farewell to the believing-Jews scattered at that time through many Nations. And this is the last we find in the Scripture of this great Apostle.

In the Epistle there are these three parts,

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. THE Preface; which shows us to whom the Epistle is directed, viz. to the believing-Jews scattered up and down in the Roman Empire, who had obtained like precious faith, for quality and nature, with the Apostle himself, and which interested them all in the same precious promises and privileges which he himself had interest in, and whose object is the righteousness of Christ our God and Savior. To all these he heartily wishes an abundance of grace, and of that peace which does accompany it, together with all kind of prosperity; and that, in order hereunto, they may daily grow up in larger measures of the knowledge of God, and of Jesus Christ whom he hath sent. Ver. 1, 2.

2. He comes to the Body of the Epistle, wherein he expresses the ground of his confidence, that God would increase grace in them, because he had of his own goodness, and the free exercise of his divine power, afforded them all the helps needful for the attaining of eternal life hereafter, and for the making them truly pious here; having brought them to a saving-knowledge of Christ▪ who had called them by his own glory and virtue , that is, by his Gospel [which is the great power of God, Rom, 1.16.], to glory and eternal felicity, as the end; and to the practice of virtue (that is, of grace and holiness), as the means. By which Savior he tells them, are given unto us great and precious promises, as of justification, sanctification, and eternal life. The fulfilling of which promises to believers, doth make them partakers (not of the infinite Essence of God, which can neither be divided nor communicated to any creature; but) of such heavenly qualities as make them in some measure to resemble their heavenly Father, they having escaped hereby the corrupt manners and debauchedness whi • h the generality of the world run into, by following the sinful inclinations and lusts of their own hearts. And this same thing , that they have receeved such great benefits from God, sh • uld mind and excite them to give all diligence to grow in grace, and to add one virtue to another; particularly to faith to add the Christian virtue of fortitude or courage; to Christian- courage, a greater measure of knowledge; to knowledge, temperance; to that, patience; to that, godliness, or religiousness (which consists in a due care rightly to worship God); to that, brotherly kindness, and an especial love to the household of faith; and to that ch • ri • y, or good-will to all sorts of persons. He tells them, that if these virtues and graces be in them (especially in any eminent degree), they will produce excellent fruits and effects ; so that their knowledge of Christ and the Gospel, will neither be unprofitable to themselves, nor useless to others. But that Christian-prof • ssor who lacks these graces, whatever illuminaeion he may pretend to, is indeed blind as to spirituals, and cannot have any true sight or knowledge of the things of the other life, and hath forgotten (as it seems) the purification of himself from his former sins, which he professed and obliged himself to in his Baptism. He exhorts them therefore earnestly to endeavor after these graces and virtues, that so they may prove and demonstrate themselves to be effectually called and elected, and may make their calling and election sure and evident to themselves, and by this means they shall be kept from apostasy, and a total and final falling away; and God will with a larger and more copious affection, receive them into the everlasting kingdom of his Son, and eternal life will (as it were) more largely open itself to receive them, and they shall have the sense and first-fruits of it in a more abundant measure. And seeing the hazard of negligence, and the advantage of diligence, was so great, therefore he tells them, he would not be negligent to stir them to their duty, and to mind them of these things, though many of them he apprehended were both discerning and solid Christians. And he judged it meet so to do, whilst he was in the tabernacle of this body, knowing that shortly he must end his life by a glorious Martyrdom, as Christ had told him, Joh. 21.18, 19. And this exhortation which he had written, would be profitable to mind them of their duty after his departure. From Ver. 3, to 16.

He comes now to exhort them to constancy in the faith, and steadfastly to adhere to the doctrine taught by himself and the other Apostles. And to assure them of the truth and certainty thereof, he tells them, that himself and his fellow-Apostles had not followed artificially-devised fables, when they made known and testified unto them the first coming of Christ in the flesh, and how by his Doctrine and Miracles he powerfully shown▪ himself to be the true promised Messias. For himself, James, and John, had been with him in his transfiguration on Mount Tabor Mat. 17, and had there seen the Majesty that was then instated on him, and heard the voice that came from the excellent Glory (that is, from the Majesty of God the Father out of the shining-Cloud), saying, This is my beloved Son in whom I am well pleased. But besides this, he tells them they had the Prophecies of the Old Testament, which fore-told these very things concerning the Messiah, which have been fulfilled and accomplished in the Person of Jesus of Nazareth; which prophecies were a more sure word to them than the voice from Heaven. Not that there was any uncertainty in the Lord's voice uttered from Heaven, but because a transient voice is more easily mistaken or forgotten, than a standing authentic Record. Therefore seeing the written word was so sure a ground for their faith to rest upon, they did well to attend unto it, as to a light that shined in the dark and shadowy time of the Old Testament [see Rom. 13. v. 12. ]. And they should continue so to do, till by considering those ancient prophecies, and comparing them with what Christ hath really done and suffered, they might find the day dawning upon them, and the morning-star arising in their hearts, that is, the Spirit of Christ himself (who is the Sun of Righteousness, and the Morning-star of the Church, Rev. 22.16. ), so enlightening their minds, and so fully convincing their consciences, that no more doubts or scruples should be left in them concerning this great Truth attested by the voice from Heaven, and confirmed by the writings of the Prophets [Acts 10.43.], namely, that Jesus is true Messias, the Son of God. This also he shows, they must hold as a first principle, and a thing especially to be believed, That none of the writings of the Prophets were of any private impulse or incitation, or sprang merely out of their own brains; neither did prophecy come upon them according to the will of man; that is, they did not prophesy when they would, or what they would [see 2 King. 4.27. ], but they spake by the instinct and impulse of the Holy Ghost. From Ver. 16, to the end.

He now forewarns them of false Teachers , and Heretical Seducers that should arise among them. He tells them, that as there were true Prophets among the people of Israel of old (who spake by the instinct and impulse of the Spirit of God); so there were some also false, and such as were mere Cheats and Deceivers, who slily crept in: And thus they must expect it will be with them now; there will arise some false Teachers among them, who will privily bring in damnable Heresies, and by their false doctrines (either directly or implicitly ) deny the Lord Christ and his benefits, who by his precious blood shed on the Cross, paid a sufficient price for them (which would have been available for them, if they had truly believed in him), and so will bring upon themselves speedy destruction. And many, he foretells them, will be led away with their destructive carnal doctrines, whereby the glorious, pure Gospel of Christ will be evil-spoken of, whilst the very Gentiles shall take notice, that some that profess themselves Christians, teach impure doctrines, and live wicked lives.

He further tells them, that th • se Deceivers being acted by covetousness, will, with their cunning words and discourses, seek to circumvent them, and make advantage of them. However he suggests to them, they should not fear the being long exposed to their temptations. For the judgment to which such Impostors were long since adjudged by God, is now approaching, and will certainly surprise them. And that he might the more clearly convince them of this, he sets before them a threefold instance: 1. Of the Angels that sinned, whom God did not spare, but upon their rebellion against him, cast them presently out of Heaven, and condemning them to the pains of Hell , reserved them under the restraints of his irresistible power in a state of misery and horror (as condemned Malefactors are reserved in ch • ins and darkness) to the day of judgment, the time of their execution, when they shall be cast into everlasting torments, Mat. 8.29. And if God spared not the Angels that sinned, they might easily imagine, he will not spare false prophets and their followers. 2. He instances in the people of the old world, on whom God brought the Flood, and drowned them, only preserving Noah (with seven more of his Family) who often warned them to repent and amend their lives. Lastly, He instances in the wicked Cities of Sodom and Gomorrhah, and their neighbouring villages or suburbs, which he adjudged to utter destruction, and consumed them by fire from heaven, and made them an exemplary spectacle and document to all that should ever live in the like sins. Yet at that time when he manifested so much severity towards those wicked Cities, he delivered Righteous Lot, and his Family, whose pious soul was daily vext with the unrighteous deeds of these impure Sodomites.

From all th s • examples he infers, That God knows how to preserve his own faithful s • rvants from the temptations and troubles wherewith they are here exercised, and he can reserve the wicked to the day of judgment, to be punished according to their deserts. From Ver. 1, to 10.

Now among these wicked ones, he shows these Heretics and Seducers are chiefly to be reckoned; whom he thus characterizeth. 1. They are impure and unclean persons. 2. They despise government, and speak evil of dignities. 3. They are presumptuous, audacious, and self-willed. Their sin in despising lawful authority, he aggravates by setting before them the contrary example of good Angels [see Jude v. 9. ], who are greater in power and might than any Magistrates here on earth; yet even these, though God employs them to protect his Church, and sometimes to withstand and punish the tyranny and rage of wicked Rulers ; yet they bring not a railing-accusation against them before the Lord (that we can find in all the Scripture); neither do they set out, with reviling words, what they have to say against them, that bear upon them a lawful authority. But the temper of these Seducers is far different from this: For as brute-beasts, following the brutish impetus and force of their appetites, pursue after their prey till they run themselves into the net (and so seem made to be taken and destroyed of men); so these false Teachers speaking vilely and reproachfully of Magistrates (the use and benefit of whom they understand not), shall perish by the destruction which they justly bring upon themselves, and shall receive the reward of their wickedness and unrighteousness. He further shows them, That these are they who count daily voluptuousness their Heaven, and in the daytime take pleasure in those villainies which are wont to need the night to cover their shame. He tells them, They are spots and blemishes to the Christian name. They are such as deliciously please themselves in the cunning artifices and fair pretences whereby they deceive others, insinuating themselves into them, both at their religious and ordinary Feasts. And whereas at such Assemblies nothing but modesty and charity should be expressed; these Deceivers come thither with eyes full of adultery, and by their lascivious glances are continually soliciting others to sin. They also ensnare with their errors and vile practices, such as are not well s • tled and grounded in Christianity. He further adds, That their hearts are a shop full of avaricious and covetous inventions and designs of extortion, whereby they manifest thems • lves children of perdition, and such as having forsaken the pure Christian Doctrine, are gone astray from the right path, following the example of the false prophet Balaam, the son of Bozor , who instead of obeying the commandment of the Lord, was so tempted by that great reward which Balak King of Moab promised him, that he would for the hope of it (even against his Conscience) have cursed Israel: but the madness of this Soothsayer was miraculously rebuked by an Ass speaking with Man's voice. He further shows, that these Deceivers pretend to be deep Fountains of saving-knowledge; but they have no such thing in them. They pretend to be Clouds that drop down the saving-doctrine, as rain, to make the Church fruitful; whereas they are only Clouds driven impetuously by every wind and tempest, from one vicious doctrine and practice to another; never affording the rain they promised, but only darkening the sky; to whom is reserved, by the just judgment of God, eternal darkness and blackness. He shows, that with a lofty and an affected style they propound their vain and false doctrines, and thereby amuse the simple [Jude v. 16.], and allure to their party (by indulging a liberty to the lusts of the flesh, and to much wantonness) suc • Novice-Christians who had left the heathenish bestiality, and had embraced the Christian profession; which they might do, and yet not be really regenerate. He tells them, They promise indeed to bring them into a state of liberty, when alas they draw them into the bondage of sin, and they themselves are the basest slaves to lust and corruption in the world. For those lusts by which they have been conquered and brought into bondage, the • must needs be slaves unto. And they had need take heed of being thus inveagled by these Seducers, lest they prove flat Apostates from Christ, and then the • r condition will be far worse than that of ignorant unconverted Heathens. For they that have been converted from their Heathenism, and the Paganish sin▪ wherein they lived, by being brought to the knowledge of Christ and his Gopel, and then relapse and return to them again; this later estate of theirs, thi • Christian-Heathenism (as I may so call it) is far worse than their bare Heithenism at first was. For it had been better for them never to have known the way of righteousness and justification revealed in the Gospel, than having known it, to turn away from the holy Doctrine thereof, and the pure precepts it enjoins, and to fall back again into their former vicious and heathenish courses. But such as do so, plainly show, that they were never truly and inwardly renewed by the Spirit, as the sheep of Christ are; but were only outwardly washed in Baptism; and by an external profession of Christianity only, had renounced that vileness whereunto now they are returned; so that the old Proverb mentioned Prov. 26.11, is verified of them; The dog is turned to lick up his vomit, which before, when it troubled his stomach, he vomited up; and the sow that was washed, is returned to her wallowing in the mire. From Ver. 10 to the end.

[Chap. 3] The Apostle having thus pressed growth in grace and holiness, in the first part of his Epistle; and cautioned them against error in the second: He comes now, in this last, to clear up and defend the Doctrine of the last Judgment, and to show what use believers should make of it. He shows, the end intended by him in both his Epistles, was to be their Remembrancer, and to awaken and stir up the sincere-hearted among them, to obey the instructions which had been given them by the writings of the Prophets, and by the teaching of the Apostles. And in the first place he would have them to consider this (and to arm themselves accordingly against it); That in these last days , viz. the times of the Messias, which were now arrived; certain scoffers will arise, who walking according to their own lusts, and desiring to sin securely, will question the second-coming of Christ, and plead that this present world shall always continue as it is; and they shall scoffingly say, How long will it be ere that promise and prediction be fulfilled, That Christ shall come to judge the quick and dead [see Mal. 2.17. ]? We find this indeed long ago foretold in the prophecy of Enoch [Jude v. 14, 15. ]; but yet we see no appearance of its accomplishment: for from the time that the first men, that were known in the world, died, and their children after them; there has been no resurrection, or summoning men to judgment. And excepting this, that people have died in all ages, there has been no considerable change (say they) since the creation, but all things have gone on in a settled constant course.

The Apostle replies to these scoffers, showing them the ground of their vain reasoning to be their own voluntary and affected ignorance. For first, they seemed not to understand how God created the world at first by his word; and how the earth, being the lowest and heaviest of the Elements, was yet by his power kept from being totally overflowed by the waters that go about it, and cover it in many places. By which miracle they might have perceived, that Nature is governed by the will of God; and from the whole they might have argued, That if all things were made by God, they might also easily be destroyed by Him. 2. He shows, they seemed ignorant how God brought the Flood upon the old world in the days of Noah, and drowned them for their wickedness; Heaven and Earth, both contributing at His command their waters thereunto. And if • hey had known this, they might have clearly seen, that all things have not co • tinued since the Creation as they were at first. And he that made so grea • an alteration in the world then, can easily do so again if it please him. 'It is true, he acknowledges the world that now is (by the word and promise • of God, Gen. 9.11. ) is secured from being drowned again, it being reserved to be destroyed by fire at the day of judgment, that day that will be so terrible to the ungodly, when they shall receive a full reward of all their wickedness. But these profane scoffers will perhaps again reply, If Christ intend to come to judgment, why does he so long defer his coming? The Apostle answers, That this delay ought not to be judged according to our sense and apprehension. For God doth not measure times as we do; but unto him (in regard of his Eternity and Omniscience, comprehending all things past, present, and to come), these periods of time which seem so long to us, are but a moment, Psal. 90.4. 2. This delay doth not proceed from slackness in God, as some may imagine. For that person cannot be said to be slack who is long ere he comes; but he is slack that comes not at his due and appointed time. Now God will not put off his coming one hour beyond his own set and determined time [see. Heb. 10.37, ]. And they ought to consider, that God's deferring his coming, proceeds not from any other reason than the abundance of his patience and longsuffering towards poor sinners, not willing (as far forth as may consist with his Justice and Goodness) that any should perish, but that all should come to repentance; and accordingly, that time should be given them for that purpose. But though this great day of the Lord seem slow in coming, yet it will come, and that suddenly, as a thief in the night, and will surprise many secure and unprepared sinners▪ who shall then be found on the face of the earth. And when it shall come, there will be a great change and dissolution of the whole frame of Nature, the Heavens will pass away with a great noise, and the elements shall melt with fervent heat; and the earth, and all the works therein, shall be burnt up ; yet so, as possibly out of this conflagration God will bring forth a new edition of Heaven and Earth, and of all or most of the Creatures in them contained, to be lasting monuments of His own Power and Glory, and objects of the Saints delightful contemplation. From Ver. 1, to 11.

The Apostle comes now to make a practical improvement of this Doctrine, exhorting them, from the certain, sudden, and terrible coming of Christ, to the practice of sundry duties. 1. If the whole System and Frame of Heaven and Earth must be so wonderfully altered to make it a fit habitation for the Saints, then they should consider how holy they ought to be, and how great a degree of purity they should labor to attain, who profess themselves the people of the Lord, and hope to live in this new world. 2. Such persons, he tells them, ought not only to expect that day, and to look for it; but to hasten to it in their longing-desires; and by their prayers and other endeavors (in their places), • o further, what they can, those works which must he done, before it come; and so, as much as lies in them, hastening that day, which will be so full of terror and majesty, and wherein (as he said before) the Heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat. Yet this great change, he tells them, will not tend to the utter ruin and annihilation, but to the refining of the world. For according to the promise (says he) which God hath made unto us by his Prophet Isa. 65.17, and 66.22. we look for new heavens and a new earth (not for substance, but renewed in qualities) wherein only righteous and holy persons shall dwell, Rev. 21.7. 3. From the consideration of that comfortable estate and everlasting blessedness which believers have ground to expect hereafter, he exhorts them to give all diligence, that they may be without spot, and blameless , being washed in the blood of Christ, and sanctified by his Spirit; and if it shall so happen that any of them should live to that day, that then they may be found of him (when he comes to judgment) in a state of peace and reconciliation with God, and in peace of mind and conscience, not being affrighted at the coming of it. 4. He exhorts them to interpret and account the Lord's delay in coming to judgment, and his patience and longsuffering exercised towards sinners, as intended by him (not as a connivance at their sins, but) to bring them to repentance, and so to salvation, if they will make a right use of it. And agreeably hereunto, he tells them, his Brother and fellow-Apostle Paul (according to the great wisdom given him by God) had written unto them in his Epistle to the Romans (wherein there are many things that properly concern the Jews ), and in his Epistle to the Hebrews, and so in several of his other Epistles. In which he acknowledges, there are some things hard to be understood, which unlearned and unstableminded-men do often-times wrest (as they do also other Scriptures) to their own ruin and destruction. And therefore they had need to labor after a clear understanding of those Scriptures, that they may not mistake about them. From Ver. 11, to 17.

He comes now to the Conclusion of his Epistle; wherein he tells them, That seeing they were fore-warned of their danger, and acquainted how to prevent it, they should be more wary, lest they be drawn aside by the seduction of wicked men, from the way of Truth and Holiness wherein they had been in some measure established, and which they had hitherto professed. But on the contrary, they should labor daily to grow more and more in grace, and in a clear and distinct knowledge of our Lord and Savior, and his Doctrine. To this blessed Savior he desires humbly and affectionately, that all honor and glory may be forever ascribed. Amen. From Ver. 17, to the end.

SECT. XIV.

THE Epistle of Jude was written probably about this this time, being very near of kin in style and matter to the second Epistle of Peter. This Jude, or Judas, was son of Alpheus and Mary (sister to the blessed Virgin), and brother to James the Less [see pag. 309.], and Cousin-german to our Savior, Mat. 13.55. He was called also Lebbaeus and Thaddaeus [ Mat. 10.3.], to distinguish him (as some think) from Judas Iscariot, whose very Name was now grown odious. Of this Jude 's conversion and call to be an Apostle, the Scripture speaks not particularly. We find little more mentioned of him, besides his being numbered among the Twelve Apostles, and his writing this Epistle, save only this, That he propounded that Question to our Savior, Joh. 14.22, Lord, how is it that thou wilt manifest thyself to us, and not unto the world? This Apostle is reported by the Ecclesiastic Historians to have preached the Gospel afterwards in many parts of the world, as particularly in Idumaea, Arabia, Syria, and a long time in Mesopotamia, as also in Pontus, and Egypt, and at last in Persia; where 'tis said, he was slain by the Magi for his free and faithful reproof of their Superstitions.

In the Epistle there are these three parts,

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. THE Preface; wherein is declared, 1. Who was the Penman of the Epistle, viz. Jude the servant of Christ, and brother of James. 2. Who were the persons to whom it was directed, viz. to all the Christian- Hebrews, who were effectually called , and sanctified by the Spirit of God the Father, and kept and preserved in and by Christ, in their state of grace and holiness, unto salvation. To all whom he wishes that the mercy, favor, and good-will of God, may be more and more manifested, and that inward peace of conscience, and love to God, and to one another, may be daily more and more increased in them. Ver. 1, 2.

2. He comes now to the Body of the Epistle, wherein he tells them, That seeing he gave himself with all diligence to write unto them of the common salvation (which he and they, and all the Saints, have interest in), he found it needful, in the first place, to exhort them, that they should earnestly contend for the faith , that is, the sound doctrine of the Gospel, which is necessary to be owned and believed, in order to the obtaining salvation, and was once and perfectly (never after to be altered) delivered to the Saints, that is, to the holy Apostles, to be propagated; and to particular believers, to be faithfully kept and preserved by them, and transmitted unto posterity. He enforces his exhortation with these reasons: 1. He tells them, certain wicked Seducers were slily crept into the Church, men long before written of, and prophesied of [see v. 14, 15. and 17, 18. ], as those that would by their great sins and impieties fall into that condemnation which God hath ordained as a just reward to such transgressions. Th • se wicked and ungodly men, he shows, will pervert the doctrine of the free grace of God, and of justification by faith in Christ, and make it patronize looseness and lasciviousness (as the Nicol •••• s, Gnostics, and other impure Heretics did) and will either openly or covertly deny Jesus Christ our only Master, God, and Lord, lessening the dignity of his Person, and invalidating (as much as lies in them) the benefits of his death and sufferings. That therefore those unto whom he wrote, might take heed of following their pernicious ways, he sets before them the examples of God's vengeance inflicted in former times up in persons guilty of such transgressions as these seducers were guilty of. And, 1. He tells them, that he will once more be their Remembrancer while he is in this Tabernacle (though they knew this already) how God destroyed the Israelites in the Wilderness for their unbelief, after they were brought out of Egypt. And so those now that fall into the like sin, are to expect the like destruction. 2. He sets before them the example of the Angels who kept not that first estate of blessedness in which they were created; but being for their sins and rebellion against God, thrown down from Heaven (where the good Angels have still their habitation, Mat. 24.36. Mar. 12.25. ) they are now reserved under the restraint of his irresistible Power, in an estate of misery and horror (as condemned Malefactors are reserved in chains and darkness to the judgment of the great day, when their condition shall be made much more miserable than now it is; see 2 Pet. 2.4. And if God spared not Apostate Angels, surely he will not spare Apostatizing Seducers. 3. He shows them how Sodom and Gomorrah, and the neighbouring-Cities Adma and Zehoim, giving themselves up to prodigious lusts and uncleanness, were then most notoriously punished with utter destruction by fire and brimstone from heaven; yet that was but as a fore-runner of those eternal flames of Hell which they now suffer, and so may well be a terrifying-example and warning to all that fall into the same sins at this time. And yet for all these dreadful examples, he shows, that in like manner did these Seducers (who vent their own dreams and phantasies instead of God's truth, Jer. 23.25. ) pollute and defile themselves with filthy libidinous practices. Nay further, they despise dominion, and show themselves adversaries to Civil Government, and revile and speak contumeliously of those that are in Authority, see 2 Pet. 2.10. Now this their sin in despising lawful Authority, he aggravates, by setting before them the contrary example of good Angels. He tells them, that Michael the Arch-Angel, though excellent in nature and high in office when he contended with the Devil about the Body of Moses (which God, knowing Israel 's proneness to Idolatry, had buried no man knows where, lest they should commit Idolatry with it, as they did with the brazen Serpent), and when he withstood him because he endeavored to discover it, that he might thereby tempt the people to Idolatry; yet his holy nature would not permit him to deal with this impure Spirit in an indecent and contumelious manner; but he made his attempts fruitless by an holy and modest address to God, desiring the Lord to rebuke him [see Zach. 3.2. ], and refer'd the whole judgment of the cause to him. But these Seducers, he shows, belch out their reproaches against Dignities and Magistrates (the usefulness of whom they know not), and possibly against the mysteries of the Christian faith itself, which they understand not, though they call themselves Gnostics, and pretend to a greater and larger knowledge than others; see 2 Pet. 2.12. Nay, what they know naturally by the very light of Nature to be unlawful, in those things, as brute beasts, they corrupt and defile themselves. The Apostle also chargeth them with other sins; as, 1. With Envy, Malice, and Hatred against their Brethren and fellow-Christians. Woe unto them (saith he), they have gone in the way of Cain, who was a Murderer, and slew his Brother, and they in like manner, by reason of their hatred to their brethren, are no less than Murderers, 1 Joh. 3.12, 15. 2. They have adulterated the truth for base gain, and so have followed greedily the error of Balaam , who to get a reward, ensnared the Israelites in a great villainy, Rev. 2.14. 3. He chargeth them with seditiousness against Magistracy and Ministry, and imitating Corah and his Accomplices, who rose up against Moses and Aaron, Numb. 16.31; and this he tells them will certainly bring ruin upon them, as it did upon Corah, Dathan, and Abiram. He further sets out their wickedness, by sundry resemblances: 1. He says they are spots and blemishes in their Love-feasts, 2 Pet. 2.12. (the infamy of their lives being a scandal to their Christian-Assemblies); and coming thither, they feed luxuriously, without any fear of offending either God or Man. 2. They are Clouds without water, promising rain, but giving none (2 Pet. 2.17.); making a show of learning and knowledge, but not having any such thing really in them; they are indeed no more but empty Clouds, impetuously driven by winds and tempests from one vicious doctrine and practice to another; and being unstable, come to nothing in the end. 3. They are Trees that bring forth no good and wholesome fruit, but only such as presently withers and rots; they are twice dead , 1. In respect of their natural estate, upon which account they are dead in trespasses and sins: And then in respect of their apostasy, and falling off from their Christian profession: And thus having to their natural, drawn upon themselves a judicial hardness, if they so continue, as they are fit for nothing else, so they shall certainly be plucked up by the roots , and cast into the fire. 4. They are raging and furious waves of the sea [Isa. 57.20.], always turbulent, foaming out and discovering the filthiness of their hearts, which they ought to be ashamed of. 5. They are wandering-stars; they take upon them the name of illuminated persons, but are indeed uncertain, unstable Teachers, wandering and departing from the true faith once delivered to them: but though they profess themselves Starrs, yet to them blackness of darkness (that is, exceeding great darkness, called outward darkness, Mat. 8.12, as being furthest off from that region of light and glory wherein the Saints shall dwell) is reserved as their just reward and punishment. He further shows that to these men the Prophecy of Enoch belongs, who at the beginning of the world (being the seventh from Adam ), by the spirit of prophecy, foretold the sins of such persons, and their condemnation at the day of judgment, when Christ shall come in a glorious manner attended with Myriads of Saints and Angels to execute judgment upon all the ungodly, and especially upon such as have spoken contumeliously against Himself and his holy Truth. And that these men are some of those ungodly ones whom this prophecy concerns, may appear by this; Th • y are murmurers and complainers, never contented, but always quarrelling and complaining of their present condition; they love to walk after the lusts of their own hearts, without being restrained by any laws: their mouths are full of haughty and insolent speeches, when they have to do with those whom they judge themselves superior unto; but they flatter, cajole, and seem to admire the persons and the actions of others from whom they expect any benefit or advantage. And besides this ancient Prophecy for the fortifying of them against these Seducers, he advises them to remember and consider the warnings and advertisements given them by the Apostles Paul and Peter [see 2 Pet. 3.2. ], who expressly speak of these wicked scoffers, sons of Belial, that should arise in the Church in the last times , which were now come. These mockers and scoffers, he shows, were such, as without any just cause or warrant, separated themselves from the communion and society of faithful Christians, and sought to draw others also into the like separation, pretending to be more holy, and spiritual, and perfect, than they; whereas indeed they themselves were mere Sensualists, such in whom sense and the flesh do reign with full vogue and sway, and have nothing of that enlightening, sanctifying, quickening, comforting-Spirit, which Christ communicates to his faithful ones. From Ver. 2, to 20.

He comes now in the close of his Epistle to give them some hortatory Directions, by way of Antidote, against these Seducers, and their Seductions.

1. That they should labor to build up one another in holiness, being settled on th • t holy and pure Doctrine of Faith (as on a firm foundation) which they had learned from the Apostles.

2. They should be earnest in prayer unto God, That by his Divine Grace and Power he would strengthem them therein; laboring to pray by the assistance of the Holy Ghost ; and exciting in themselves the gifts and graces he hath given them.

3. That they should keep themselves continually in the exercise of love to God, laboring to increase therein more and more; cheerfully expecting and looking for that merciful sentence of Christ at the Day of Judgment, whereby he will bestow eternal life on them.

4. He gives them directions how to deal with those that are any way corrupted by these Seducers, viz. That they should deal with them aft • r a different manner, according as their particular condition required; such as were w • ak and simple, and had been easily seduced, he advises they should deal with them with great tenderness and compassion: But as for those who were further entangled, and corrupted, and hardened in their errors by these Seducers; they should endeavor to save them with fear, that is, they should terrify them with the fear of God's judgments and wrath, if they went on in these ways; and by sharp admonitions, and a due and solemn use of Church-censures (as occasion required) snatch them, as it were, out of the fire which will destroy them if they continue in it. And thus they would show and declare their great detestation of holding any co-partnership or fellowship with them in their errors; and that they not only hated all impiety and wickedn • ss of life, but all erroneous Doctrines that might infect men, or draw them into it; as when a man would avoid the infection of the Pestilence, he will fly from, and not dare to touch any garment of an infected person.

He shuts up his Epistle, commending them to the Divine Grace of Christ, who is able to keep them from apostasy and falling away after the example of these Seducers, and to cause to stand before his own most glorious Throne, such as shall be accounted blameless in his sight, to their exceeding great joy and triumph. To this only wise God, who is our Savior, he desires all Glory, M • j • sty, Dominion, and Power, may forever be ascribed. Amen.

SECT. XV.

ABOUT this time Paul seems to have written his Second Epistle to Timothy (now, as 'tis probable, at Ephesus ) who had been imprisoned with him at Rome, but was at this present set at liberty: see Heb. 13.23.

In the Epistle there are these three parts:

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. THE Preface, in which he declares himself an Apostle of Jesus Christ, by the will and appointment of God the Father, that he might declare and make known the Gospel or Promise o • eternal life, which is made to all who truly believe in Christ. He directs his Epistle to Timothy, calling him his dearly beloved son (because by him converted to the faith), to whom he wishes an increase of grace, an abundant sense of the mercy of God towards him, and much inward peace from God the Father, the Fountain of all blessings; and from Jesus Christ the Mediator, who is the Conduit-pipe by whom they are conveyed. And in the first place he tells him, that he solemnly gave thanks to the Lord for the gifts and graces he had bestowed on him. And God (whom he served after the example of the holy Patriarchs of old, with an upright conscience) was his witness, how he was continually mindful of him in his prayers night and day. He tells him, he desired earnestly to see him again. For he remembered how passionately he wept at their parting, and he should be glad (if it so pleased God) that their meeting again might be as full of joy as their parting was of sorrow. He further tells him how much he pleas • d himself with the contemplation of that sincere faith which he believed was in him; which grace eminently manifested itself before in his Grandmother Lois, and Mother Eunice: And as it dwelt and continued in them unto the end; so he was confident it would do in him also. From Ver. 1, to 6.

2. He comes now to the Body of the Epistle; wherein, first, he tells him, That seeing he wished him so well, he would be his Monitor and Remembrancer, and would exhort him to excite and stir up the Ministerial gi • t that was in him (by a diligent exercise thereof), viz. the faculty of tea •• ing the Gospel, which was conferred on him by his hands [1 Tim. 4.14. see pag. 218.], when with the consent and concurrence of the Presbytery he ordained him to the Office of a Minister. Which gift he should not through cowardice or fear suffer to lie unprofitably by him. For the holy Spirit which God gives his faithful Ministers, is not a Spirit infusing fear and cowardice into them (which would hinder them in the discharge of their duties); but a Spirit of Power, animating them with Christian courage, and a Spirit of love, working in them an holy love to God, and an ardent desire of the salvation of men; and lastly, a Spirit working in them a sound and composed mind, and giving them that prudence and sobriety, that they neither through their own indiscretion bring troubles upon themselves; nor when they come upon them, break out into rage or impatience. Ver. 6, 7.

2. He exhorts him not to be ashamed of the Gospel which testifies of Christ, nor of his sufferings who was imprisoned for it; but to be a cheerful partner and co-sufferer with him, in bearing patiently his share of those afflictions which follow a sincere profession of the Gospel, according as God shall please to afford him power and strength.

3. He shows, that not only Timothy, but all true Christians, have great cause to dispose themselves to a willingness to suffer for the Gospel when called to it, because God hath saved them by his Son Jesus Christ from eternal misery; having called them with an holy calling, not for any works foreseen in them, that could merit this calling, or move him thereunto; but according as it pleased and seemed good to himself, even according to his own free mercy and goodness, and the grace by himself given them , that is, which he purposed and decreed to give them in and through his Son, before the world began [see pag. 186. ]. Which grace (he shows) God hath now manifested very clearly, and made them partakers of it, by Christ's coming into the world , who hath by his death on the Cross taken away the sting of natural death to all true believers, and totally freed them from the punishment of eternal death; and hath shown them, by the preaching of the Gospel, a clear way to attain a glorious everlasting life and immortality, which before was not so clearly revealed. And for the preaching and teaching of this Gospel (especially to the Gentiles), he declares that God had given him the authority and commission of an Apostle. And this very thing, viz. his preaching to the Gentiles (he tells him) had highly exasperated the Jews, and so had brought these troubles upon him which he now suffered. But he was not ashamed of his sufferings in so good a cause, nor discouraged at them: For he knew in whose Power and Faithfulness he had put his trust, and was fully assured he was able to keep safe that great depositum or pledge he had committed to him ( viz. his Soul and Body ), to the day of Christ's glorious coming to judgment, at which time he expected a glorious reward for all his sufferings. From Ver. 8, to 13.

4. He exhorts him to hold fast that form of sound words (or short summary of such things as were to be believed and practice'd by all) which he had received from him; which summary of sound doctrine, he shows, consisted principally in precepts and directions con • erning faith in Christ, and love to God and our Neighbor; which graces are required by Christ, and framed in the hearts of all his true members, by his Spirit; see 1 Tim. 1.14. Gal. 5.6. Eph. 6.23. He enjoins him also to keep inviolably that great treasure or depositum of the Gospel (which was entrusted to him to be kept pure and uncorrupted by him, and transmitted to posterity), though the power and assistance of the Holy Ghost, who dwelleth in the hearts and souls of true believers. He tells him, he supposed he had heard that the Asian -Christians, who were then at Rome, had in the time of his distress, forsaken him; as particularly, Phigellus and Hermogenes. He des • res the Lord to show mer • y unto, and plentifully to reward the Family of On • siphorus, who, being come to Rome, sought him out dilgently, and found him, and shown great kindness unto him, and oft refreshed him, and owned him without fear or shame in this time of his imprisonment, see Eph. 6.20. He desires he may find mercy of the Lord in that great day when he shall come to judge the quick and dead, and to distribute rewards and punishments. For, says he, besides what he hath done for me here at Rome, thou knowest also very well in how many things else he relieved me when I was at Ephesus. From Ver. 13, to the end.

[Chap. 2] 5. He proceeds to direct Timothy in the right management of his Ministerial Office. In order to which,

1. He exhorts him to strengthen and encourage himself through the grace derived to him from God the Father, as the Fountain; and in and by Jesus Christ as the Conduit-pipe. Ver. 1.

2. That the sacred Doctrine of the Gospel, and the precepts of holy living which he had heard him deliver in the presence of many the same he should impart and commit to persons of known ability and fidelity, who may be able to teach others. V. 2.

3. He should be ready to endure hardship, and encounter difficulties, as a good Soldier of Jesus Christ. And therefore as Soldiers were not to entangle themselves in the ordinary affairs of this life, such as Merchandize, Trades, or Husbandry, &c. but were to attend upon their Colours, and to observe the orders of their Commanders, so neith • r must a faithful Teacher of the Gospel cumb • r himself with such worldly matters as may hinder him from a faithful discharge of his Office, but must diligently attend upon his Ministry; and esp • cially that he may please Christ who hath called him to this warfare, and is his Commander and General, and is able abundantly to reward him for all that he shall do or suffer for him. And as they that strive for Masteries in the Olympic-Games, are not to be crowned except they strive lawfully, that is, observe the Laws and Rules of the Games, be they never so difficult or painful to be observed; And as the Husbandman must first toil and labor, before he can be partaker of the fruits of the earth: so a Teacher of the Gospel must first labor, and take pains, and endure hardship, before he can hope to reap that great fruit and benefit, the gaining and converting of souls to Christ. He advises him therefore to consider of what he said, and desires the Lord to give him a right and sound judgment, that he may understand how to do all things right which belong unto him. From Ver. 3, to 8.

4. He advises him to inculcate the Doctrine of Christ's taking his human nature of the seed of David according to the Scriptures, and the Doctrine of his Resurrection; this being the Doctrine which he himself had everywhere preached; and for the preaching of this , he was now imprisoned at Rome as if he were a Malefactor. But he acquaints him, that the word of the Lord, or the Gospel, was not bound; for he preached it feely, notwithstanding his bonds; yea, his imprisonment had been a means of divulging and spreading it very much in Rome. And he tells him, that the Elect were worthy, that for their edification and confirmation in the faith (in order that they may obtain salvation and eternal glory, which is freely given through the Merits and Mediation of Christ), himself, and other Ministers of Christ, should suffer all sorts of afflictions; and they ought not in the least to be discouraged thereat: For this (says he) is a most true saying, If we be afflicted with him, and suffer as he suffered, for the defense of the truth [Rom. 8.17, 36. 2 Cor. 4.10.]; nay, if we be persecuted even to death for his sake, we shall also live together with him, and shall certainly be rewarded with a participation of his glory. But on the contrary, if we deny him, he will deny us. And we may assure ourselves of this, that though we may be unfaithful in not confessing him steadfastly, or serving him with that fidelity we ought; yet he always abides faithful, and will never fail of performing any of his promises; for he cannot do anything that is contrary to the perfection of his Divine Nature. From Ver. 8, to 14.

5. He directs him to inculcate these things into his Auditors upon all occasions; and charge them strictly, as they will answer it before the Lord at his coming, That they fall not into those idle disputes and verbal-contentions, such as are mentioned 1 Tim. 6.4, which tend not to any real profit or good, but infuse uncharitableness and faction into men's minds, and tend to the drawing them off from sound doctrine. As for Timothy himself, he exhorts him, That in his Ministry he should endeavor to approve himself unto God, an upright, sound, and faithful Teacher, a workman who (in respect of any unskillfulness▪ negligence, or unfaithfulness) hath no cause to be ashamed, and one that is a right divider and distribut • r of the word of truth. But he should avoid and take h • ed f • r himself, and endeavor that his Flock should avoid also the profane and vain babblings and discourse s of proud Heretics; for such discourses will tend to the promoting and increasing of more and m • re impiety in the hearers. And their false doctrine, if it be not stopped at first, will eat as doth a Gangrene, and spread far into the body of the Church. This he plainly evidenceth unto them, by instan • ing in the dangerous error of Hymenaeus [see 1 Tim. 1.20. ] and Philetus, who affirmed, that the resurrection was past already, acknowledged • ing no other but the spiritual resurrection of the soul from the death of sin; by which dangerous doctrine the Orthodox Faith of some concerning the resurrection of the body at the last day, was overthrown. But he tells him, though some turn away from the truth, and the faith of some be overthrown; yet the foundation which God hath laid for though salvation of true believers, standeth sure and unmovable, having this seal to confirm it, God knoweth who are his, and discerns them from others, and loves them, and takes care of them, and will preserve them unto eternal life; yet such as have good ground to believe they belong to God, must not be secure and careless of their salvation, or indulge themselves in sin; but must know, that there is required on their part a conscientions care to please God, and that everyone who names the name of Christ, and professes to believe in him, must make conscience to depart from all iniquity. But he shows it cannot be expected in the Church, anymore than in a great Family, that all should be equally good. In a great house there are Vessels of gold and silver, and some also of wood and earth; some for more creditable, some for less creditable uses (g; so it is not unsuitable to the state of the visible Church (God's great house) to have in it some Heretical, as other Orthodox professors. Which thing should stir up everyone of us to endeavor to be of the number of the best. For if a man (through the assistance of grace) do labor to purify himself from all pollution of error, and sinfulness of life (which these Heretical Teachers he speaks of were s • tainted with), he will then manifest himself to be a vessel unto honor, sanctified and consecrated to the service of the Lord, and meet for the Master's use, and fitted and made ready to perform all manner of good works. From Ver. 14, to 22.

5. He admonishes him to keep himself from those carnal affections which young men are most apt to be led away with, such as are n • t only love of pleasure, but rashness, contention, pride, vain-glory, which young Preachers too oft use to be infected with. And on the contrary, he advises him to pursue after righteousness, fidelity , charity, and concord and agreement with all them that worship God sincerely.

6. That he shun those idle and unprofitable questions which tend not to the promoting true Piety or Christianity, but engender strifes and contentions. For the servant of the Lord (who serves him in the Office of Teaching) must not be of a boisterous contentious spirit, but must be mild, and gentle, and calm, and ready to instruct others, dealing with much patien • e and meekness with those that oppose themselves against the truth, and are otherwise persuaded than we are, and so trying whether it may not please God to bring them to a sight and sense of their sins, and to repent of them, and to an acknowledgment of the truth, that so they may recover themselves out of the snare of the Devil, by whom they were before captivated and enslav'd to do his will. From Ver. 22, to the end.

[Chap. 3] He now prophetically admonishes and forewarns Timothy of those dangerous Seducers and enemies of the truth, that were even then arising, and should in after-times much more arise in the Church; charging him to have no communion with such persons, but to avoid them. He tells him, that in the last days (viz. the time betwixt Christ's ascension and second-coming) many Monsters shall arise in the Church, who shall be guilty of many notorious vices and enormities. He particularizes no less than Nineteen. He says, they will be inordinate self-lovers, covetous, vain-glorious, boasters of their gifts and virtues, Rom. 1.30; proud, flying in the face of God himself with their wicked blasphemies, if he cross them. Rev. 16.9, 11, disobedient to Parents, unthankful, impure, and unholy; without natural affection, not regarding the very bonds of nature. Rom. 1.31. Truce-breakers, unfaithful in Covenants and Contracts; false accusers, loading the innocence of others with feigned calumnies; Incontinent, fierce, and bloodily disposed, haters and persecutors of all good men; Traitors , that is, betraying their fellow-Christians into the hands of persecutors, Mat. 10.21, and 24.9, 10. Heady and rash, high-minded and insolent persons, lovers of pleasure more than lovers of God; having a form or show of godliness, but no way manifesting the power or efficacy thereof in their lives. Of this sort he shows they are, who creep into houses, and seduce weak and unstable women, laden with sins, and transported with divers lusts and passions, who out of their curiosity are always affecting something that is new, and accordingly seek after such Teachers that may satisfy their curiosity; and though they give themselves up to be disciples to them, and pretend to be ever learning something of them; yet its impossible for them by such Teachers (who know it not themselves) ever to attain to the knowledge of the truth, or the right way of salvation. From Ver. 1, to 8.

The Apostle proceeds in describing these Seducers: He shows, that as Jannes and Jambres, the Egyptian-Magicians, resisted Moses, and sought to render his miracles ineffectual, Exod. 7.11: so these resist the truth, and the saving-doctrine of the Gospel, and those that teach and maintain it; being men of corrupt minds, and such as have no right or sound judgment in the matters of faith, but such as ought to be rejected of all men. But he tells him, they shall not proceed much further to deceive, for their folly shall be made manifest, and they shall be discovered to be Impostors, as those Egyptian-Magicians were. Ver. 8, 9.

As for Timothy, he tells him, Thou hast another pattern quite contrary to theirs. For thou hast been present, and hast often heard the doctrine I have taught; thou hast seen the way and manner wherein I order my life; thou hast known the scope and aim which I propounded to myself in my Ministry, and my faithfulness in the discharge of it; thou hast seen my enduring many neglects and affronts, before I would give over my endeavors to reduce impenitent sinners: thou hast seen my charity, and brotherly affection to all Christians, and my patience in bearing afflictions and persesecutions, as particularly those that came upon me at Antioch of Pisidia, Act. 13.45, at Iconium. Act. 14.2, at Lystra, Act. 14.19: I say, thou hast seen what great persecutions I have endured, yet out of them all the Lord hath delivered me. And therefore be not thou discouraged when thou meetest with such tribulations. For this I foretell thee, That all that will live godly according to the rules of Christ, shall meet with persecution, and must accordingly arm themselves with patience and expectation of it. But though evil men and seducers will wax worse and worse, deceiving others, and being themselves deceived; yet continue thou steadfast in that doctrine thou hast learned of me, and whereof thou hast been assured that it is the true doctrine of Christ, being delivered to thee by myself, who am an Apostle of his, and called immediately by him, and who was taken up into the third Heaven, 2 Cor. 12.2. And thou oughtest the more firmly to adhere to this doctrine, because from a child thou hast been instructed in the holy Scriptures of the Old Testament; which if thou do well understand, they will make thee wise to discern the right way of attaining eternal life, which is by faith in Christ Jesus the promised Messias, Joh. 5.39. And all those Divine Writings both of the Old and New Testament, being given by the inspiration of God, should be diligently read and considered by thee, there being contained in them that which is profitable to teach the truth, to convince of error, to correct evil manners, to instruct in righteousness, and to make the man of God, the Pastor of the Church, perfectly meet and fit for every part of his Office, and to furnish him with directions for the performing of every good work required of him. From Ver. 10, to the end.

He now gives Timothy a very solemn charge and exhortation, not knowing [Chap. 4] but that it might be the last that ever he should give him. He charges him, as he will answer it before God, and Jesus Christ (who shall judge the quick and dead at that great and illustrious appearing of his, when he shall come in the Clouds gloriously attended with all his holy Angels, and when there shall be a full manifestation of his Kingly Power) to preach the word faithfully, to be instant with an holy importunity in season and out of season (that is, at such times and seasons as were proper and appointed for it, yea, and at some that were not) that he labor to convince evildoers of their wicked courses, to reduce by reprehension those that are fallen, though not so foully and scandalously to exhort others to go on that have begun well; and all this with lenity and gentleness joined with sound instruction. For he tells him, such times were coming wherein many would not endure sound doctrine; but having ears itching after novelties, and such things as might please their lusts, would seek after such Teachers as would gratify their humor, Isa. 30.10. (and they would find many such), and by them they would be turned from the truth, and brought to believe fables and mere lies. He advises Timothy therefore in such dangerous times, to be very wachful over himself in all respects, and diligently to watch over those also whom he was to instruct, to endure afflictions courageously, to do what belongs to an Evangelist, or a person entrusted by the Apostles of Christ with the propagating of the Gospel [Eph. 4.11.], to labor to fulfil his Ministry, and to perform all the parts of it in such manner, that he may sufficiently evid • nce and prove that he is a faithful Minister of Christ. As for himself (he tells him), he was shortly to be offered up as a sacrifice to God, his blood was to be shed and poured forth, the time of his departure out of this world was at hand . And he could mention it with joy and comfort, that he had (through grace) behaved himself faithfully in his Christian warfare; he had run his Christian race diligently, and was now almost come to the end of it. He had been faithful to Christ in his Office, and had not fallen off, nor made defection at any time from the faith which he had taught and professed, and therefore he doubted not but there was a Crown of Righteousness reserved for him, such as God of his free grace hath promised to give his faithful servants, as a just recompense of their righteous and holy walking before him. And such a reward, he doubted not but Christ the righteous Judge would give him, in part at the day of his dissolution, but more fully at the last Judgment . And not only himself, but all other faithful Christians also, may expect the same, who joyfully look and long for Christ's second coming, that they may then see him in his glory, who suffered so mu • h for them in this world, and may receive from him their everlasting reward. From Ver. 1, to 9.

In the Conclusion of his Epistle he desires Timothy to come to him with all the speed be could. And he should the rather hasten his coming, because Demas, who did assist him in preaching the Gospel, Philem. v. 24, and Col. 4.14, through worldliness had now forsaken him, and was gone to Thessalonica. And as for Crescens, he had sent him to Galatia to preach the Gospel there; and on the same errand he had sent Titus to Dalmatia, and Tychicas to Ephesus. By which means he was almost all alone at present, nobody but Luke remaining with him, which made him the more to stand in need of his help and presence. And when he came, he should bring Mark (Barnabas 's Kinsman) with him, who he knew would be very useful to him there for the preaching and propagating of the Gospel. He orders him to bring him from Troas a Cloak that he left there, as also some Books (possibly the Volumes of the Old Testament, with some Jewish Commentators on them); but especially the Parchments , wherein possibly he had written many things for the help of his memory.

He tells him, That Alexander the Copper-smith (probably that person mentioned Act. 19.33. ) had done him a great deal of wrong at his being there; but God will one day reward him according to his works. He advises him especially to beware of him, and to avoid him as an Excommunicate person [see 1 Tim. 1.20. ], and as one that hath violently and vehemently opposed the truth and sincere preaching of the Gospel. He tells him, that at his first-Hearing before Nero the Emperor, or his Officers; all of his acquaintants that were able to have stood him in any stead, either by their power at Rome, or by their testimony in his defense, through infirmity and fear of suffering, forsook him. He desires God to pardon them for it. Yet notwithstanding, God stood by him, and strengthened him, that his boldness and constancy in defending Christianity in the face of all dangers, might be a convincing argument, that the preaching of the Gospel was not a thing carried on by man's power, but by divine assistance; and he was so wonderfully preserved, that the preaching of the Gospel might be more fulfilled by him, and that the doctrine of Christ might be spread into Nero 's Court, and among all those Gentiles of several Nations that frequented Rome. And for this reason he supposes it was, that God at this time so wonderfully delivered him from the imminent danger of death, and the cruelty of Nero, as out of the mouth of the Lion. Yea, he was confident, that God would still deliver him from doing anything unworthy of an Apostle and Servant of His, or that might blemish his holy profession; and would bring him safe at last unto his heavenly Kingdom. To this only wise and ever blessed God he desires all honor and glory may forever be ascribed. Amen.

He desires him to remember him kindly to Prisca and Aquilla, and the Family of Onesiphorus. As for Erastus and Trophimus, if he desires to know what is become of them, he tells him, That Erastus stayed at Corinth, and did not come at all to Rome; but he left Trophimus sick at Miletum . He desires him again to make haste to him, and to come to him, if possibly he could, before Winter. He sends him salutations from several Christians there at Rome. He shuts up his Epistle with this accustomed seal [see 2 Thes. 3.17. ], wishing that the grace of Jesus Christ may (as to its effects and sense) reside in his soul and spirit, to enlighten, sanctify, and comfort him more and more. And the same he wishes to all the faithful that were with him at Ephesus. From Ver. 9, to the end.

SECT. XVI.

AND now we can trace this great Apostle Paul no further by any light the Scripture hath left us. Some learned men indeed hold, that (the two years being ended in which he was detained in Military custody, and taught the Doctrine of Christ at Rome ) he preached the Gospel up and down in Italy; and from thence went into Spain and the Western parts. And some hold, that he went into Greece and Asia, where for five or six years he confirmed and established the Churches he had before planted in those Countries, and then returned to Rome again; where, on the 29 of June, in the 13 year of Nero, he was beheaded. Chrysostom in his 26 Hom. on 2 Cor. says, The day of his death was more certainly known than that of Alexander the Great. Vid. Usserii Annals. But others think, that after his writing his second Epistle to Timothy (about which time it seems he had warning that his departure was at hand, 2 Tim. 4.6, 7, 8.), 'tis impossible to find out by any Scripture-light, what became of him; and 'tis no fault to be ignorant of that which God hath not thought fit to have revealed to us. Indeed he mentions in his Epistle to the Romans, ch. 15.24, his desire and intent to go and preach in Spain. But it seems he saw cause to change his resolution. For it appears that when he wrote his Epistle to the Hebrews, he intended very shortly (if Timothy came to him from Ephesus ) to go for Judea, Heb. 13.23; yea, to go to Philippi [Phil. ch. 2. v. 24.] and to Coloss [Philem. v. 22.]. Possibly the apostasy and wavering he heard of in the Eastern Churches, caused him to think it more needful to go thither, than to go Westward. He expected indeed Timothy to come to him again to Rome; but whether they ever met and travelled together again, or what further became of either of them, we cannot from anything the Scripture hath left us, certainly determine.

SECT. XVII.

THE Apostle and Evangelist John, the son of Zebedee, and Brother of James, the Disciple whom the Lord so entirely loved [ Joh 13.23.], wrote, as 'tis probable, about this time, his first Epistle (which only is Catholic, the other two being particular), from Ephesus, not long before the destruction of Jerusalem, as seems to be intimated chap. 2. v. 18. The occasion of writing it, seems to be this: 1. He saw that many Heretical Teachers and Seducers were risen up in that Age, some of whom denied the Deity, others the Humanity of Christ, or that he was appointed to be the Savior of Mankind: These he calls Antichrists, as fore-runners of the great Antichrist, and arms those to whom he writes, against their Seductions. 2. He saw that many that professed Christianity, neither lived piously toward God, nor charitably with their Brethren; and he thought it needful to reprove these scandalous enormities, and to strengthen all true believers in the Christian Faith, and in a steadfast profession thereof; and to press them to holiness of life, and sincere brotherly love.

The parts of the Epistle are three:

• 1. The Preface or Introduction.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. THE Preface or Introduction; wherein he shows what was the subject-matter he intended principally to treat of in this Epistle, viz. the great Theme, Argument, and Matter of the Gospel, Jesus Christ. And, 1. He intends to speak of his Godhead, which he sets forth by these phrases. That which was from the beginning—the word of life—the life— that eternal life which was with the Father— 2. He speaks of his Humanity, which he s • ts forth by these expressions, Which we have heard, seen, looked upon, and our hands have handled.

He tells them therefore, that that Person who was in the beginning, and had a being before the beginning of the world, whom they (his Apostles) had heard preach in Judea, whom they had seen with their eyes, and familiarly conversed with, and their hands had touched both before and after his resurrection; Him they did now declare unto them; yea, whatever was needful to be known of the Word of life , that is, of Christ Jesus, the Eternal Word of the Father, who hath life in himself, and communicates both natural and spiritual life to all that partake of it. But here some might object, How could you see the Word of life? God is invisible; no man hath seen him at any time. He answers, they might see him: For that life, that eternal life which was with the Father from eternity (being his Eternal only begotten Son, and a distinct Person from him) was in the fullness of time manifested in the flesh; and we his Apostles saw him in his assumed human nature; and do now testify, publish, and declare him unto you, that you may have communion with us and other faithful Christians (and not with false Teachers), and that being in our communion, you may partake with us of all those spiritual benefits and privileges which Christ hath purchased for us; and you will have no cause to repent of coming into this sacred communion and fellowship. For we that have sincerely embraced the Doctrine of the Gospel, have communion with the Father, who in and through Christ is now our reconciled Father (having adopted us for his Children) and with his Son Jesus Christ; to whom being by faith united, we are made partakers of his righteousness, and receive spiritual life and grace from him for the sanctifying of our natures. I write these things therefore unt • you, to direct you into that way wherein you may have abundant matter of joy and comfort [Joh. 15.11.]; so that you will be no losers by following my directions. From Ver. 1, to 5.

2. He comes now to the Body of the Epistle; wherein he exhorts them to the practice of holiness. He tells them, that this is the sum of the Gospel preached by Christ, which they his Apostles heard from him, and now testify and publish, that God is light, that is, infinitely full of wisdom and purity; neither is there error, ignorance, falsehood, or the least imaginable touch of impurity in him, neither can any impurity please him. Therefore whoever pretends to have communion with him (who is Light and Holiness ), and yet walks in the dark ways of sin and impurity, he is a liar, and deals not uprightly, but denies in his works what he professes with his mouth. For what communion can there be between light and darkness? But (says he) If we walk in the light, that is, in the clear knowledge and light of the Gospel, framing our lives and conversations according to the pure precepts thereof, and conforming ourselves to God, who is light and perfect purity, and dwells in light glorious and inaccessible [1 Tim. 6.16.], and whose actions are all holy and pure; then we shall have fellowship one with another, we with him, and He with us; and being by faith united unto Christ, his blood cleanseth us from the guilt of all our sins both original and actual. But if we shall say or imagine, that we are so free from sin, that we need not the blood of Christ, nor his intercession, for the purging our consciences from guilt, we miserably deceive ourselves, and there is no true judgment or discerning of things in us, but we glory in that which is a mere lie and falsehood. But if we penitently confess our sins, and by faith have recourse to the merits and intercession of Christ for the pardon of them, God is so faithful, that he will forgive us all our sins, according to his own gracious promise; and he is also so just, that he will not exact the debt from those for whom his Son hath satisfied, but will for his sake forgive us all our unrighteousness. If we should say therefore, that we have not sinned, or have not made our selves so guilty and so liable to eternal death, that we need such an expiation as the death and passion of the Son of God, we should in effect give God the lie, and deny what he hath affirmed in his word, namely, That all men are sinners, and so need a Savior; and thereby we shall show, that the truth of God, as 'tis revealed in his word, is not received nor believed by us. From Ver. 5, to the end.

Now lest any, from what he before said (of God's readiness to forgive [Chap. 2] sin to those who confess their sins, and fly to Christ for their pardon), should encourage themselves to sin freely and boldly; he tells them (giving them from the abundance of his love and paternal affection, and in respect of his age, the loving compellation of little children ) , that his end and scope in writing these things, was to keep them off from sin, and to exhort them to use all possible care to avoid it. But if they have fallen, or shall fall through infirmity, or the violence of temptation, into any act of sin, then they should not despair, but consider (for their encouragement) that they have an Advocate with the Father, Jesus Christ the righteous (whose perfect righteousness renders him a fit and meet Intercessor for us, and who requires nothing of the Father in our behalf, but what is justly due to him upon the account of the merit of his death), and having offered up himself a Propitiatory Sacrifice for our sins on the Cross, his intercession now in Heaven must needs be of marvelous virtue. Nay, you may assure yourselves, that his Sacrifice was of such infinite value and merit, that 'tis not only sufficient for the obtaining pardon for our sins who are Jews, but for the sins of the Gentiles also, provided they repent and believe in him. Ver. 1, 2.

2. He comes now to show, That 'tis not enough for them to profess they know Christ, except they yield sincere obedience unto him. For this is the certainest mark and proof that we know Christ effectually, and have communion with him, If we so love him, that we sincerely endeavor to keep his Commandments. For he that boasts he knows him, and yet makes no conscience to observe his commands, neither doth his knowledge work in him any endeavor to conform himself to Him in holiness and purity, that man is a great liar, neither is there any truth or sincerity in him. But a conscientious endeavor to observe his word and commandments, is a great and sure argument, that in him that doth so, the love of God is grown to a high pitch, and a great evidence to himself that he is a true branch in Christ, and a true member of him. And whosoever professes to be one of his members, ought to imitate him in a holy life and conversation. From Ver. 3, to 7.

3. He exhorts them to sincere brotherly love. He tells them, 'tis no new matter which he now injoin'd them, but that which they were taught not only in the Old Testament, but at the first preaching of the Gospel among them [Mat. 5.44. Joh. 15.12.]; and what was so early taught them, may well be called an old Commandment: I said (says he), it was an old Commandment, and yet in some respects I may call it a new one, and so 'tis called by our Savior himself, Joh. 13.34, because 'tis pressed in a new manner by Christ, and urged upon a new ground, and confirmed by his own example and special love, and imprinted in the hearts of believers by his own Spirit, according to the Promise of the New Covenant, Jer. 31.33. And there was in Christ a true and sincere love towards you ; and therefore you ought to look that there be a true and sincere love in you towards him. And this ought the rather so to be, because the darkness of ignorance which was formerly in the world, is now past, and the true light of the Gospel clearly shineth among you. He further presseth this duty from this reason, Because he that professeth himself to be in the light, and to know the truth, and yet hateth his brother, is in the darkness of ignorance and sin. For if the eyes of his understanding were clearly enlightened with Gospel-truth, his affections would be otherwise disposed. But on the contrary, he that truly loveth his brother, thereby eviden eth himself to abide in the light, and in the truth, and that the true light abideth in him. And whilst he thus walketh in the light, he walketh inoffensively in a state of grace, and neither stumbleth himself, neither is there occasion given by him that others should stumble, or be drawn into any sin, or hardened in it. But he that hateth his brother, is in darkness, and walketh in darkness; he goes on in sin, swerving from the right way that leads to salvation, and knoweth not whither he goes, nor how near he is to a precipice, and utter ruin, because his mind is darkened with sin. He now directs his speech to those who were sincere Christians among them, and walked in the light (and to these, from his paternal affection, he gives the endearing-compellation of little Children ), telling them, That he gave them these exhortations to brotherly love, because God hath been so kind to them, as to forgive them all their sins for Christ's sake; and therefore they ought, upon that account, to be ready to forgive one another, and to love one another. From Ver. 7, to the 13.

And now, says he, beloved Christians, suffer me to speak unto you as a Father doth to his Children, and distinguishing you according to your several ages, to address my exhortations and instructions particularly unto you. And first, Let me speak to you that are more advanced in age, and are, as it were, Fathers among the rest. 'It is agreeable to your age to know ancient things; and seeing you have attained to a greater measure of knowledge than others, of the Ancient of days, the Eternal Son of God [Dan. 7.9, 13, 22.], I think fit to exhort you to make a good improvement of it. Let it be an engagement upon you to love him more ardently, and to imitate him more carefully. 2. Let me speak to you young men, who are in the flower of your age, and the vigor of your strength; 'It is agreeable to your age to be valiant Soldiers, and to be ambitious of Victory and Conquest. Now seeing you have been enabled by God not only to fight valiantly against flesh and blood, but against the Devil and his temptations, and (through the assistance of grace) have overcome him, I exhort you to take especial care that he do not at any time surprise you, and so prevail over you. 3. Let me speak unto you little Children. The first knowledge young Children use to have, is of their Father. They know their Fathers before other men, and are more fond of them than of others: Seeing therefore you know your heavenly Father, I exhort you that you endeavor to express a very ardent affection to him, and to labor to please him, and to be obedient to him in all things. Again, I reiterate and re-enforce my exhortation upon you ancient men, to imprint it the deeper upon you: And so likewise on you young men also, because Christ hath endued you with strength from above (which is far more excellent than your natural strength), and hath put his word into your minds (which is the Sword of the Spirit, Eph. 6.17. ), whereby you have been enabled to overcome the evil one. Take you heed especially, lest at any time he prevail over you, and so deprive you of the glory of your victory. And seeing both old men, and those that are in their middle-age, are apt to love the world too much; let me exhort you all to take heed of all inordinate love of it, or of any of the things that are in it. For such a love of the world, and the true love of God, are inconsistent; because the one promotes corruption and sin, and the other sanctification and holiness. And you should consider, that all the things that are in the world (which can invite us to love them), are reducible to these three heads: 1. The lust of the flesh, that is, all corporeal delights and pleasures. 2. The lust of the eye, that is, all visible possessions and riches, and outward estate. 3. The pride of life; that is, all honors, pomp, high places, and advancements. And an inordinate affecting or lusting after these things, comes from the corruption that prevails in the world, and in worldly men; and not from the Father, unto whose holiness they are no way agreeable. And besides this, they should consider, that the World, and the things therein (that are so lusted after ), are but transitory and fading things, and soon pass away; neither can they give to those that most love them, any durable feli • ity. But on the contrary, they that set themselves to do the will of God, and to mortify those inordinate lusts and affections to the things of the world, shall obtain eternal life . Lastly, He addresses himself again to those whom he before called little children: He intimates to them, that though covetousness and the love of the world is not usually found in that age, as it is in the two former; yet the weakness of their understandings, and want of sound judgment and discerning, doth commonly expose them to a danger of another kind, and that is, to be seduced and drawn away by erroneous Teachers. And though there were many Seducers in former ages, yet he tells them, that now they will be more rife than ever. For this is the last time; The destruction of the City, and Temple, and Polity of the Jews was now at hand. Ye have heard (says he) of a great and notorious Antichrist (the Prince of all Seducers) that shall come and appear in the world [see 2 Thes. 2.3. ]; I tell you, He is not yet come; but there are sundry fore-runners of him come, such as will endeavor to draw men off from believing in Christ the true Messias, and will persuade them to believe lies. And our Savior himself fore-told [Mat. 24.11, 24.], that such Seducers as these would come, and advertised us of the time of their coming; and according to his prediction, there are now many Antichrists come into the world, viz. false prophets, who corrupt the Christian Doctrine; and being acted by such a Spirit of error as the grand Antichrist will be acted by, they may well partake of his name; and by their swarming now, you may know that the last time is come. And these Antichrists and false Teachers, he shows, once held external communion with Orthod • x and faithful Christians; but they departed from their communion, and thereby declared, that they never were sound members of that Body. If they had been of the same Faith, and had really believed the same truth, they would not have departed from them. But as for them, he tells them, he need not write much about this matter; for they had an Unction from the Holy One; that is, they were furnished with the gifts and graces of the illuminating and sanctifying Spirit of Christ, teaching them all things nec • ssary for their salvation, and preservation from Seducers. Therefore his writing to them now, was not because he apprehended they were ignorant of the truth; but seeing they knew the truth, he was willing to confirm them in it; and he doubted not, but by their knowing the truth, they would be able to discern a lie, or a false doctrine from it, seeing it doth in no wise agree with it. A lie or falsehood, he tells them, hath nothing of the nature of truth in it; therefore they will not easily receive the one for the other. Now he would have them consider, what Lye or Falsehood can be equal to the denying of the great Truths of the Gospel? And who is a greater liar and seducer, than he that denies Jesus to be the promised Messias? Whoever doth so, he tells them, is an Antichrist, and denies in effect both the Father and the Son. He denies the Son directly; he denies the Father by consequence, who testified of Christ by his voice from Heaven, and by Miracles; which testimony is not true, if Jesus be not the Christ. Therefore whosoever denieth the Son to be the Messias, or denieth his Person, Natures, Offices, or Merits, he is an Antichrist , and denies as well the testimony of the Father, as the Messias-ship of the Son. And whosoever denieth the Son, cannot have the Father for his God, or reconciled Father, seeing there is no reconciliation for fallen man with God, but in and through Christ. He advises them therefore, that whatever their temptations should be, they should not forsake the Doctrine which from the beginning of their Christianity they had received. To which if they firmly adhered, they should continue in the favor and love, and in the communion of God the Father, and of Christ Jesus his Son. And whatsoever hazards they should run by so doing, they might comfort themselves with this, That He hath promised eternal life to all that continue in the faith and obedience of his doctrine. These things he tells them he had written to them, to arm them against the Seducers that were now among them. But he need not give them any other armature than what they had already. For the annointing which they had received from Christ ( viz. the illumination of his Spirit) abiding in them, would teach them all things ne • essary to salvation. And they need not that any man should teach them any new doctrine, any new fundamental principles of Faith, as yet strange and unknown to them. They need no new Gospel or Doctrine for kind and substance, though they need more teaching in order to their growth and further improvement in real Piety and Christianity. Seeing therefore the Anointing which they had received from the Spirit of Christ, instructed them concerning all things necessary to salvation, and seeing what it taught and suggested, was the very truth, and no lie; he was confident they would abide in Christ, and the profession of his truth. And now returning to speak to them all in general, he exhorts them to look to it, that they do abide in the faith of Christ, in his communion and doctrine, and thereby they shall have confidence to look him in the face, and not be ashamed to present themselves before him at the great and glorious day when he shall come to judge the world. From Ver. 13, to 29.

4. He exhorts them to the sincere practice of righteousness, and to abandon all manner of sin and unrighteousness. For if they know and be sensible (as sure they must needs be), that God is a God infinitely righteous and holy, they may well know also, that whosoever is born of him, and hath received a new and divine life from him, doth endeavor to live righteously, and thereby declares himself to be a child of his, and like unto him; and, as a son, may expect protection, and an inheritance from him. V. 29.

[Chap. 3] He shows what a great and high favor it is, that true believers and righteous persons should both be, and also be accounted and acknowledged for the children of God, and should have the privileges belonging to that state. 'It is true, the world doth not acknowledge them for such, but mocks and jeers at them, because they pretend to it: And this is not much to be marvelled at; for, not knowing the Father, of whose Spirit they are spiritually and supernaturally begotten; and being ignorant of the holy nature of God, no wonder they acknowledge not those for his children who resemble him in holiness. But, says he, let the world judge what it will, the state and condition of us▪ that are true believers, is the state and condition of the children of God. We have at present the right of children, but what we shall be hereafter, and what shall be the glory of that inheritance that shall be made over to us, is not fully manifested: but this we know, that when that blessed time shall arrive when Christ shall come to judge the world, we shall then be made like unto him in holiness, in glory, and bliss (but with a different degree from Him our Head), and he will enable us to see him in his transcendent gl • ry, which will be a beatifying-vision to us, Mat. 5.8. And whosoever hath a well-grounded hope in him of this glory, will (through the assistance of grace) endeavor to purify himself from all pollution both of flesh and spirit, setting Christ before him as his Pattern and Copy; and laboring to imitate him, though he cannot reach or arise to his perfect purity. However this he knows, that all sin is contrary to this purity. And whosoever follows not after righteousness, but gaveth himself up to the commission of sin, transgresseth the Law of God, and so is disloyal and rebellious against the King of Heaven, and hath no reason to expect from him that glory and bliss before spoken of. Yea, such a person is not only a transgressor of the law of God, but he sets himself against Christ also, and vilifies his redemption. For Christ (in whom there was no sin) was manifest in the flesh to take away sin; the guilt of it by his blood, the power of it by his Spirit. Therefore whosoever abideth in him, being united to him by a lively faith, giveth not up himself to a trade of sin , nor liveth in a course of known sin , deliberately and indulgently, walking after the flesh [Rom. 8.1.], and being a servant of sin, Rom. 6.17. Whosoever doth so, whatever he pretends, hath no right knowledge of Christ, nor any true faith in him. For, says he, let no man deceive you, and make you believe that a true faith may consist with an unholy and impure life. He that leads a godly and righteous life, and diligently exercises himself in all good works, doth show plainly, and manifest, that he is a righteous man , justified by faith in Christ's blood, and sanctified by his Spirit, and one that is in some measure like unto Christ himself in righteousness and holiness (though not equal to him), having in him a sincere love of righteousness. But on the contrary, he that committeth sin, that is, giveth himself up to a course of sin, is a child of the Devil, and resembles him, who sinned at the beginning, soon after the Creation, and from that time hath ever since been a Tempter, inspiring by his suggestions and temptations an inclination to sin, into the minds and souls of men. But the Son of Man was not only perfectly free from sin himself, but came into the world to destroy the works of the Devil, viz. to remove the guilt of sin to believers, and to free them from the punishment of it, by his merits and intercession, and to regenerate and sanctify their natures by his Spirit, and so to destroy the dominion and power of sin in them. Therefore they that give themselves up to a course of sin, belong not to Christ, but to the Devil. For he that is born of God, and regenerated by his Spirit, doth not indulge himself in a course of sin, as carnal unregenerate persons do, because he hath a seed of grace repugnant thereunto, remaining in him; and he cannot deliberately and freely allow himself in sin, because by the grace of regeneration the dominion of sin is broken in him. The new nature wrought in him by the word of God , accompanied with his Spirit, is a principle that abhors sin, and fights against it. Therefore a course of sin, or delighting in sin, is irreconcilable with this state. In the conclusion of this discourse, he tells them, that by these two marks the children of God may be manifestly distinguished from the children of the Devil: They that live righteously, and holily, and sincerely love their brethren, are the children of God; and they that do not, are of the Devil. From Ver. 1, to 11.

5. He cometh now to enforce his former exhortation • o brotherly love, and useth many pathetical arguments to provoke them to it. 1. He tells them, This precept concerning brotherly love, was given them by C ••••• and his Apostles, from the beginning of the preaching of the Gospel. 2. The 〈◊〉 Disciples of Christ must not be like wicked Cain, who was a child of the Devil, and a murderer of his brother. And what mov d him to do this horrid wi • k • dness, but mere envy and ill-will, because he saw that God gave to Abel (who lived piously) a testimony that he was accepted with him, whilst his own sacrifice displeased him, because he lived wickedly: see Heb. 11.4. Therefore those that are real, pious Christians, need not wonder if the world hate them, seeing it was so from the beginning; but ought so much the rather to love one another, because the world hates them. 3. Brotherly love is a good evidence we are regenerate, and passed from death to life. He that loveth not his brother, abideth in a state of sin and wrath, and is liable to eternal death. He that hateth his brother in his heart, and hath a desire to destroy him if he durst, is, in the sight of God, a murderer of him. And he that is such, hath no spiritual life (which is the beginning of the eternal) abiding in him, nor any right to eternal life and happiness, but is in a state obnoxious to eternal misery. 4. He presses brotherly love from Christ's own example, who being God as well as Man, yet so loved us, that he laid down his life to redeem us. And we should, in imitation of him, be willing, in some cases, to hazard our lives for the brethren [see Rom. 16.3, 4. Phil. 2.17. ], yea, to be ready to lay them down , if the glory of God, the edification of the Church, and the eternal salvation of our brethren, do require it. And if we ought to be ready to do thus much (in some cases ) for them, surely we ought to do that which is much less, viz. to communicate to them of our worldly goods in their necessity, if we be able; and he that doth not so, how can he think there is anything of that love in him, which God requires. He tells them, real Christians should love in deed and truth, and not in word only. 5. Hereby they will evidence themselves to be true and sincere Christians, who rightly understand, believe, and live according to the truth of the Gospel; and their sincere brotherly love, will give their hearts and consciences great assurance, and peace, and tranquility before God. And this is a great matter. For, says he, if our own hearts and consciences witness against us, and condemn us, that we do not sincerely love God and our Neighbor; God, who knows all things, and is greater and mightier to condemn than our consciences, will much more condemn us. But if our consciences (though they may accuse us of imperfection) yet do not condemn us of hypocrisy, or want of charity, then we have boldness and confidence towards God, that he will own us for his children, and will hear our prayers, and that we shall obtain those good things of him which we ask according to his will, because we are such as do endeavor (through his grace) to obey and observe his commandments, and to do the things pleasing in his sight. And this is his great commandment, that we believe in his Son , and that we testify the truth of our faith, by loving one another, according as he enjoined us when he was here upon the earth. He therefore that sincerely obeys these commands, hath such an intimate union with Christ, that he abides in Him as his Member, and Christ abides in him by the gracious operations of his holy Spirit. And the abiding of the Spirit of Christ in him by his gracious operations and assistance, is a plain and evident argument that Christ dwelleth in him. From Ver. 11, to the end.

6. Having mentioned the abiding of the Spirit of Christ in the hearts of [Chap. 4] believers, in the last verse of the former Chapter; lest they should be deceived by such as pretended to be acted by this Spirit, but indeed were not; he exhorts them not to believe every Teacher that pretends to be inspired, nor his Doctrines; but to examine and try them, whether they be of God, and such as agree with his Word. And he tells them, they had need so to do, for many false Prophets and Teachers were now gone out into the world. He directs them therefore how to try the spirits: By this they might know a Teacher that was acted and inspired by the Spirit of God, from one that was not; Whatsoever spirit or Teacher doth own and acknowledge the Person of Christ, according to his Divine Nature, wherein he did exist from eternity; and according to his Human Nature, which he truly assumed in his incarnation; and doth also seriously own him in all his Offices and attributeth to him alone the whole glory of a perfect Savior, this spirit is of God. And whosoever doth not confess Christ after this manner, but derogates from his Person or Nature, or Offices or Merit, or the virtue and efficacy of his Sacrifice, that spirit is not of God, but is the spirit of Antichrist; whi • h spirit, he tells them, is now abroad in the world, although it hath not yet so for prevailed, as to erect a Throne to itself openly in the Church. But as for them, he tells them, they being truly regenerated by the Spirit of God, and thereby enlightened with the knowledge of the true doctrine of the Gospel, need not fear being seduced by these false Teachers. For they had by their stedfastness in the true doctrine, already overcome the machinations and persuasions of such Impostors and Deceivers as have been among them, and have not been prevailed upon by them, as others have been. For Christ, who by his Spirit and Doctrine dwells in them, is greater and more powerful than the Devil (the Spirit of Error), who rules and domineers in worldly and unregenerate men, such as Seducers are. They commonly are worldly and sensual men, and their doctrine is agreeable to the corrupt humor and inclination of worldly-minded men, and therefore no wonder that the world readily bears them. But he tells them, Himself and the other Apostles were • aught of God; they had their doctrine and call from him, and taught his truth; and those that truly know God as he hath revealed himself in his word, will hear them, and receive their doctrine; but those that are not taught of God, will not. And hereby me know (says he) in whom is the Spirit of Truth (namely, in such as hear us, and embrace our doctrine); and in whom is the Spirit of Error, namely, in those that refuse our Doctrine. So that by the Doctrine and Writings of the Apostles (as also of the Prophets and Evangelists), the truth or falsehood of doctrines must be judged. From Ver. 1, to 7.

7. He resumes his exhortation to brotherly love, and urges it again with more arguments. 1. This is not only strictly commanded us by God, but exemplified to us by himself, and it is a Grace highly pleasing in his sight. 2. 'It is a certain sign we are regenerate by his Spirit, if there be in us a true love to God and our Neighbor. 3. 'It is an evidence we have a right knowledge of God, both of his Nature and Will, and what he requireth. He that hath not this grace in him, hath no true knowledge of God, whatever he pretends. For God is love itself , and full of loving-kindness and tender compassion to the children of men. And in this he highly manifested it towards us , in sending his Son into the world, that we, and all those that believe in him, might obtain eternal life through him. And in this appeared the height of God's love to us, not that we first loved him, and so by our loving him, moved him to love us (for we were by nature enemies to him); but he first loved us, even when there was nothing in us to deserve his love, and freely sent his Son to offer up himself a propitiatory Sacrifice for our sins, and to deliver us from the punishment due to them. And if God so loved us, we ought to imitate his love in loving one another. 4. He shows, no man hath seen God at any time, or can see him with his bodily eyes; he is not so to be seen or conversed with. But if we find this grace of love in our hearts, 'tis certain then that God abideth in us by his Spirit; and our love to our Brethren is a • ertain evidence that love to God is perfectly formed in us, and brings forth effects agreeable to its nature; or 'tis a sign that our love to him is perfected , that is, manifests itself to be sincere [see chap. 2.5. ], and to have all its essential and needful parts, though it be not perfect in all degrees. And hereby (says he) we know that we remain and abide in the savor, and love, and protection of God, and that He dwelleth in us, because he hath given us of the gifts and graces of his holy Spirit, and particularly that of love. But (says he) though we that are Apostles have not seen God with our bodily eyes, yet this we have seen, and do testify to all men, That God the Father sent his Son to be the Savior of the world, that is, not of the Jews only, but of the Gentiles also. Whoever therefore by a true and lively faith relying on Christ for eternal life, and witnessing his faith by his love and other good fruits , shall confess that Jesus is the Son of God, 'tis certain that God dwelleth in him by his Spirit, and that he remaineth in the love and favor of God. And we Apostles having certainly known and firmly believed the great love that God hath manifested towards us, do with all assurance give our testimony thereof to the world. Nay we testify, that God is love . He that abideth in the sincere exercises of love to God and his Neighbor, abideth and continueth in the love and favor of God, and God dwelleth in him by the graces and comforts of his holy Spirit. And in this is our love known and manifested to be sincere, and to have attained to some excellent degree and height (so that we may think of appearing at the day of judgment with boldness), if, as Christ was in the world full of love, and holiness, and purity, so we labor to be also, imitating his holy example. And by this love, as by a certain sign, we may be persuaded, that we are of the number of those who shall escape condemnation at the day of judgment. For there is no ground for them to fear condemnation (which fear is joined with torment) who truly believe in Christ, and testify their faith by their sincere love to God and their Neighbor. For such a perfect or sincere love casteth out this tormenting-fear, this fear of wrath and Hell. But he that is under those apprehensions and fears, cannot love God with such a perfect and sincere love as others do, whose hearts are delivered from those fears. And truly (says he) we that believe in Christ, have reason to love God with our highest and best affections, for he loved us first, when we were enemies and sinners, and had deserved nothing but hatred and vengeance from him. But possibly everybody will say, I love God. He answers, That whosoever saith, He loveth God, and yet hateth his brother, is plainly a liar. For 'tis impossible truly to love God, and not to do what God commands; and one thing which he strictly commands, is, that we love our Brother. And if we do not exercise love to our brethren with whom we daily converse, and whose persons, state, and condition, we see and know; what reason is there to imagine we do sincerely love God, when of our love to him, and the sincerity of it, we were never able to make this trial, because we never saw him, nor had opportunity offered us of showing any real acts of love to him, otherwise than by obeying his commands, whereof this is one, That if we love him, we should testify it by loving our brother also. From Ver. 7, to the end.

He proceeds to show, that the love of God, and of the children of God, [Chap. 5] must needs go together, there being so near a relation between them. For they that are spiritually begotten of God, and brought seriously and savingly to believe in Jesus Christ as the true Messias, they so love God, that they love his children also. They cannot truly love the Father, but they must needs love the Children in whom they see his Image. And there is such an union and conjunction between these two, that if we would know whether we love our Brethren sincerely or no, we cannot better judge of it, than by examining whether we truly love God. For otherwise, we may do many acts of kindness to our Brethren which may flow from other principles (as good nature, credit, &c. ) and not from such a charity as manifests and expresses itself by ende • vouring to keep God's commandments. For this is the love that God requires of us, and hereby we shall evidence that we do indeed love him, if we faithfully endeavor to keep his Commandments. And his Commandments to the Regenerate are not grievous, because of the gracious assistance afforded to them by the Spirit of God. Love, and hope of reward, and the assistance of the Spirit, will make things that are difficult to flesh and blood, easy and delightful. And he that is born of God, abideth constant in his Christian profession, notwithstanding all worldly allurements, temptations, or oppositions to the contrary. And that which enables him thus to overcome the world (which is so apt to draw away the heart from God), is not any power of nature, but faith in Christ, from whom he receives strength to do it. So that faith is the instrumental Cause of this victory, and Christ (in whom he believes) is the Principal. And if they inquire what faith this is which is so victorious: He tells them, 'tis a lively and effectual faith, resting on Jesus Christ as the eternal Son of God. From Ver. 1, to 6.

He comes now to prove, That Jesus is the Christ, that he is truly God and Man, and the true Messias that was to come into the world to be the Savior of mankind. This he proves by many arguments: 1. Because Christ is the substance of the ancient types, and by him was really fulfilled what was represented by the legal and ceremonial washings by water, and by the blood of the Expiatory Sacrifices. He came by his Spirit, as by water, to sanctify those that believe in him, and by his blood to make a full atonement for their sins. An admirable symbol of both which, was the flowing of water and blood out of his side on the Cross. 2. He showeth, the Spirit beareth witness to this in the Consciences of the Regenerate; and this testimony being the testimony of the Spirit of God, is authentic, and fit to be believed: For he is the Spirit of truth , and cannot possibly bear witness to a lie. 3. There are three in Heaven that bear record or witness to this, That Jesus is the Christ, viz. the three persons in the holy Trinity, who (being one in Essence) consent in bearing witness hereunto: 1. The Father at the Baptism of Christ [Mat. 3.17.], and his transfiguration [Mat. 17.], with an audible voice pronounced, that he was his beloved Son in whom he was well pleased. 2. The Word bears record of himself, affirming it often, plainly and directly, and making it manifest by his doctrine and miracles, that he came from the Father, and faithful • y de • lared his couns • l conc • rning the true and only way wherein he would s • ve sinners, Joh. 5. • 6. and ch. 6.40. 3. The Spirit bears witness to this, partly by his d scending on Christ at his Baptism in the shape of a Dove, and partly by desc • nding on his Apostles and Disciples on the day of Pentecost [ Act. 2. see also Heb. 2.4. Joh. 15.26. ]. And as there are three in Heaven that b •• r t • stimony to this▪ so there are three on earth that lik • wis • testify the same. The Spirit, the Wa • er, and the Blood : 1. The Spirit in the preaching of the G • sp • l, testi • i • s▪ that Christ is the Son of God, and persuades the hearts of men to believe in him [see 1 Joh, 5.10.]. 2. The Water▪ or Sa ram • nt of Baptism, testifies this also; for we are baptize • d in the Name of the Father, Son, and Holy Ghos • . 3. The Blood, or the Martyrdom of some of the Apostles, and other Conf • ss • rs of Christ, s • aled this truth. And so these three lik • wise agree in this testimony, That Jesus is the Son of God, and the Savior of the world. Now, if for the believing of anything, it be ordinarily thought suff cient to have the testimony of two or three creditable men [Deut. 17.6.], surely God's testimony from Heaven is much more worthy of belief. And this testimony now produc • d, That Christ is the Son of God, is evidently the testimony of God. He therefore that truly believes on Christ as the Son of God, and the true M • ssias, need not fear anything, having the testimony of the Father without him, and the inward testimony of his Spirit within him, to secure him. And he that after all this, when God hath so plainly testified of his Son, that he is the tr • e M • ssias, does still refuse to believe it, and consequently to have recourse to him f r life and salvation, he does in effect accuse God of a lie, b • c • use he r • j • cts his testimony as if it were not true. And the sum of God's testimony concerning his Son, is this, That he hath given a right to eternal life to all th • se who truly believe in him, seeing he hath by his Merits procured it for them , and by his Spirit sanct • fying their natures, he sits them for it. So th • t he that hath a real interest in the Son of God, and is by a lively faith united unto him , and hath his Spirit dwelling in him, hath eternal life b • gun in him; he hath an earnest of it in his soul; he hath a right to it, and is as sure of attaining of it hereafter as if he were already possessed of it. But he that hath not embraced the Son of God by a true and lively faith, hath none of these. He tells them. He had written these things to those among them who were true believers, that they might know (to their comfort) that they had a right to eternal life, and that they might put forth stronger acts of f • ith and affiance in Christ, and might always persevere therein, and never be tempted to fall off for any pers • cu ions whatsoever.

H • further shows them, what a great advantage they have who truly believe in Christ; for they may have this confidence in their approaches to God by prayer, That whatsoever they shall ask according to his will (asking it in faith, Jam. 1.6. ), they shall obtain it of him. And if this of God's hearing our prayers (when they are thus qualified ) be universally true, then in proportion it must needs be true of every parti • ular petition which we have or shall put up to him. We may be confident we shall obtain th • se petitions in his time, and in that manner and way that he s • es best for us. H • instances in one particular; If a man see his fellow-Christian sin a sin which is not unto death, that is, which doth not certainly bring damnation (though it deserves it) as the sin against the Holy Ghost doth, but whereof remission may be obtained; and he pray to God for him (that God would please to give him repentance), he shall be heard in the thing he desires, and God will please (upon his repentance and faith in his Son to give him eternal life. But he tells them, There is a sin which certainly brings eternal death and damnation along with it, and that is blasphemy against the Holy Ghost, when any one denies the truth of the Christian Doctrine, concerning which he hath been enlightened and convin • ed by the Holy Ghost, and maliciously blasphemeth and persecuteth the same, Mat. 12.31. For such sinners, he w • uld not that they should pray, seeing God never intends to forgive them, but leaves them to a final impeniten • y and hardn • ss of heart, by reason that they reject the only means of salvation, which is the Sacrifice of his Son. And though all unrighteousness and transgression of the Law, be sin, and s • d • s • rves death; yet eternal death and damnation doth not follow upon all sin, because all kind of sin is pardonable except this, to them that truly r • pent and believe in Christ. But as for this sin unto death, he tells them, that he that is born of God doth not fall into it, nor so sin, that sin hath dominion over him, but he keepeth himself (through the assistance of grace) that the Devil (who seeketh to bring him to this) shall not be able to wound him with so deadly a stroke. And as for us (says he) who believe in Christ, we know we are truly regenerate, and born of God; but the generality of the world disowning Christ, lies in sin and wickedness, and under the power of the Devil. And we are assured, that the Son of God is come into the world, and hath savingly enlightened us to know the true and living God, the Father of our Lord Jesus, whilst he suffers a great part of the world to continue in their natural blindness, worshipping false God's, and serving stocks and stones. And further, we have ground to believe, that we are in the favor and love of this only true God, being his adopted children, having obtained this great mercy in and by his Son Jesus Christ, who is the very true God, and the Author, Purchaser, and giver of eternal life to all that truly believe in him. From Ver. 6, to 21.

He concludes his whole Epistle, giving them this s • rious caution and advice, That seeing the Church was environed on all sides with the Idolatry and Superstition of the Gentiles that owned not Christ, and some that had taken on them the name of Christi • ns, did many times join with them in their Heathenish Worships, and seduced others also to join with them therein; therefore they should take heed to themselves, and keep themselves from all Idolatry, Superstition, Image-worship, sacrificing to Idols, frequenting Idol-feasts, &c. these things being inconsistent with the worship of the true God, and real Christianity. Ver. 21.

SECT. XVIII.

THE Second Epistle of John was written to an eminent Religious Matron , and one (as it seems) of great Estate, and a great Reliever and Supporter of the Members of the Church in her days.

The Parts are,

• 1. The Preface.
• 2. The Contents of the Epistle.
• 3. The Conclusion.

IN the Preface he stiles himself the Elder, in respect of his great age and office in the Church. He addresses his Epistle to an eminent Gentlewoman (whom, for those eminent graces and virtues that shined in her, be judges elect of God); and to her children, who had been religiously educated by her, all whom he professes sincerely to love, as did all others also thereabout, who had been brought to a saving-knowledge of the Gospel, and had effectually entertained it. And the ground of his sincere and cordial love to them, he shows was this, That they had embraced the same Gospel-truth with himself, and other faithful Christians; and he was confident they would always abide and remain in the sincere belief and profession thereof. To this Lady and her children he heartily wishes an increase of grace, and an abundance of mercy and peace from God the Father, the Fountain of all blessings, and from Jesus Christ his Son, the Conduit-pipe by which they are conveyed; and particularly, that they may continue constant in the profession of the Truth, and in the exercise of Love to one another. From Ver. 1, to 4.

2. He comes to the Contents of the Epistle; and in the first place he tells her, it was matter of great joy to him, that he had found of her children that had not only taken on them a profession of the truth, but walked in it, so that their conversation was framed according to the commandment which they had received from the Father, by the Son [1 Joh. 15.15.]. And this is his command, That we believe in his Son Jesus Christ, and love one another, 1 Joh. 3.23. He tells her, the main thing he had to request of her was, That with the profession of the Gospel she would constantly join the practice of Christian charity, that so they may all live in unity, peace, and concord. Which was no new commandment of his, but that which himself and the other Apostles had in charge from Christ strictly to enjoin, and to oblige all Christians unto, even from the beginning of their call to be Apostles and Preachers of the Gospel. And by this, says he, shall we make it appear that there is a true love of God in us, if we endeavor to frame our lives according to his commandments • ow this, he tell • s them, is the great commandment, wh •• they ••• rd fr •• the beginning, when the Gosp • l was first preached unto 〈…〉 s ••• ld believe in Christ, and love one another, and should • on •••••• lie pers ••• in the pr • ctise of these duties, walking in the truth, and 〈◊〉 love. He shows he had reason to press them to constancy herein; for ma • y Im • os • ors were come abroad [see 1 Joh. 4.3. ], who will not own or •• knowl • dg that Jesus Christ is come in the flesh, and so subvert the very foundation of Chri •• ianity: And whose •• ver doth so, he tells them is a deceiver, and one of those Antichrists of whom he spake, 1 Joh. 2.18. Therefore he advises them to look to themselves, that they constantly persevere i • the true faith, and in sincere obedience to the Gospel, that so they may not lose the fruit of the faith they have hitherto prof • ssed, or of the afflictions which for Christ's sake th • y have suffered, or of the works of piety and charity which they have performed; but continuing faithful to the end, may receive a competent reward and crown. He further declares, That whosoever transgresseth by teaching or receiving a doctrine contrary to the Gospel, or apost • tizeth or fall • th off from the Orthodox prof • ssion, not abiding in the doctrine of Christ, hath not the Spirit of God in him, nor is in his favor, nor shall partake of his glory. Wh • reas he that abideth steadfastly and constantly in the belief and profession of the doctrine of Christ, he hath the Spirit of the Father and the Son dwelling in him, and remaining in their savor and love; see 1 Joh. 2.24. He forbids them therefore all familiarity and fellowship with such Seducers, and not to entertain them when they come to their houses under pretence to instruct them, nor so much as courteously to salute them, or show them any respect; that so they may manifest a dislike and disapproving of their Errors. For he that doth not discountenance them in their errors (whereby others are seduced to their great p • ril • , doth in a sort encourage them, and so partakes with them in their sins. From Ver. 4, to 12.

In Conclusion, he excuses the shortness of his Epistle, telling this Lady, That he hoped to come shortly and s • e her. And though he had many things to write, yet all things were not fit to be written, and besides, a lively Voice affects more than a Letter. And he hoped at their meeting they should be filled with mutual joy at their s • eing one another, and c nferring together. And so with salu • ations from the Children of h • r gracious Sister (who manifested her election by her holy conversation) he shuts up his Epistle. Ver. 12, 13.

SECT. XIX.

THE Third Epistle of John was directed to his beloved Gaius. We find three persons of this name in the Scripture; 1. Gaius of Macedonia, Act. 19.29. 2. Gaius of Derbe, Act. 20.4. 3. Gaius of Corinth, whom Paul (writing from Corinth to the Romans ) calls his Host, and the Host of the whole Church, Rom. 16.23. This man being eminent for his hospitality (especially to the Ministers and Members of the Church of Corinth ), seems to be the person to whom the Apostle now addresses this Epistle.

And in the first place he assures him, That he loved him sincerely, and accordingly wished unto him, that as he had a healthful soul, endued with the knowledge of sound doctrine, and with the manifold graces of the Spirit of God; so he might also have a healthful body, and that all his outward conc • rns might suc • eed prosperously. He tells him, he had r • ceived a very co •• end • ble testimony of his sincerity and uprightness, and of the agreeableness of his conversation to the Gospel which he professed from the Brethren w • h came from him, and who had tasted of his liberality; which gave him gr • at •• se of rejoicing and blessing God in his behalf For there was nothing did more comfort or rejoice him, than to hear that h •• Dis • les (whom he had begotten to Christ through the Gos • l) did walk in the Truth. He tells him, he did as became a faithful and si • cere p •• s ss • r ki • dly to entertain poor Christians, and especially those strangers t • at had 〈…〉 lately with him, who coming to Ephesus, had openly born witness of his charity in the public Assemblies of the Church. These possibly mig •• be some faithful Ministers, who came from beyond Corinth to the Apostle f • r advice, and preached the Gospel by the way, whom Gaius had very kindly entertained, and the Apostle adviseth him to do so again at their return, and to accompany them s • me part of the way, and to furnish them with necessaries for their journey as became his Christian profession, and his great piety towards God. And there was great reason he should do it, because it was on Christ's errand (that is, to preach his Gospel) that they went forth, taking nothing of the Gentiles, to whom they preached, for their pains. 'It is necessary therefore, he tells him, they should be received by some. And they that shall receive them, shall thereby have the comfort of having co-operated and contributed their part towards the propagating the Gospel of Christ. And to this purp • se he had written to the Church there (whereof Gaius was a member), viz. to give relief and succor to such faithful servants of Christ; but Diotrephes (a Presbyter in that Church), who exalted himself above his brethren, and lorded it over them, and sought to draw all respect to himself, regarded neither him nor his Letters, nor acknowledged his Authority. For which contempt (he says) if God give him an opportunity to come thither, he will use some severity towards this ambitious As • ector of Preeminence (according to the authority God had given him), who was not content to slight the Apostle, and prat • against him with malicious words, and to reject the Christian Jews himself that came thither; but he would not permit the Gentile-Christians to receive them to their communion. And if any among them, being m • ved with charity or respect to the Apostle or his Letters▪ have had a mind and inclination to receive them, he prohibits them; and if they do it, he either rejects them, or threatens to reject and cast them out of the Church. He advises Gaius therefore, not to be an imitator of this evil example of Diotrephes, but to exercise kindness to the Jewish Christians. For he that sincerely endeavors to do good, and to be merciful, shows himself to be of a Christian temper, and to be born of God; but he that is malicious, and proud, and uncharitable, hath no true saving-knowledge of God, whatever he pretends. He acknowledgeth, that Demetrius (a Gentile-Convert) hath a very good report for Piety and Charity, feom all the faithful that know him. Yea, he says he hath done many things that more fully testify the same of him, than the report of men can do. And the same testimony the Apostle himself, with others, did give of him also. And thou knowest (says he) that I am not wont to affirm things which are not true. In conclusion, he excuses his writing so short an Epistle to him, seeing he hoped shortly to see him, and to speak much more to him than now he had written. And so concludes with his Apostolical Valediction and Salutation.