A Paraphrase on the New Testament

CHAP. IV.

1. FOrasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin: 2. That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God,

1, 2. Let then the sufferings of Christ have their due effect on you, in conforming you to his death, that you may, as crucified or dead men, give over sinning, being as dead to fleshly lusts; that ye no longer live the rest of your time in the flesh, according to the lusts of yourselves, or any tempting men, but wholly live to the will of God, as your Rule and End.

3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquettings, and abominable idolatries:

3. Alas, we did too long live according to Heathen Sensuality (and that time cannot be called back) even in lasciviousness and lusts, (either fornication or immodesties that tend thereto) and in excess of wine or strong drinks, in revellings, and banquettings, or unnecessary feastings, to gratify fleshly appetite and lusts, and in the bacchanals and jovialties of their Idolatry.

4. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you:

4. And though it is monstrous & against humanity, that reasonable men should thus live like brutes, yet they stand and wonder at you, as if you were the monsters, or strange people, because you will not be as bad and mad as they, and run with them brutishly against God, and Faith, and Reason, into this sensual excess of sports, lust and riot.

5. Who shall give account to him that is ready to judge the quick and the dead.

5. But the time is near when, for all this, they must come to Judgment, and a sad account they must shortly give to the Righteous Judge of all the World.

6. For, for this cause, was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

6. But wonder not at their obloquy, nor imitate them; but look to the Example of the Martyrs, and those that are dead in Christ, who received and obeyed the Gospel preached to them, that while they were judged and persecu • ed in the flesh according to the rage of men, they might live in the Spirit unto God, and obtain his glory through all such suffering.

7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

7. But the time of their foolish rage, and of your patient suffering, will be but short: The end of all earthly things is near; therefore let soberness be to you instead of lusts, and revelling, and fleshly pleasure; and by watching and prayer, seek and wait for grace and glory.

8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

8. And above all things, be sure that you have, and carefully preserve and exercise (not only peace and mutual forbearance, but,) a special love, yea fervent love to one another, even to all Christians, and specially in your Societies and Relations: For as love covereth, and not aggravateth faults towards one another; so God who hath said [ Blessed are the merciful, for they shall obtain mercy; and if ye forgive, you shall be forgiven ] will cover and forgive the many sins of sincere, loving Christians.

Note 1. The two Extreams that in all Ages have torn the Church, should have regarded these words of Peter.

1. The Papal Church-tearers, that persecute all that consent not to their Canons, Forms and Shadows, should have remembered [ above all things ] (even above your pretended plea for Obedience to you, and Decency and Order,) have fervent Love: 2. And the passive Separatists, that can find faults enough in the Orders, and Forms, and Ceremonies of Churches, to separate from the Communion of almost all on Earth, should have deeplier received such Texts as this [ above all your superstitious pretences to more purity of Churches, and better Discipline, have fervent Charity. ] 3. It is but partiality and jealousy of the Cause of Justification against the Papists, which maketh some excellent Expositors distort this Text, so as to exclude from its sense, God's covering of our sins; because they consider not aright, 1. That Pardon, as continued and as renewed for daily renewed sins, hath more for the condition of it required in us, than the first Pardon and begun Justification hath: The first act of sound Faith serveth for the beginning, but the continuance of it, with its necessary fruits, is necessary to the continuance and renewing of Pardon. 2. That the Faith which is required to Justification and Pardon, is giving up ourselves to God the Father, Son, and Holy Ghost, in the Baptismal Covenant: That is, our Christianity, which is not put in opposition to that Love or Repentance, which is still implied as part of the same Covenant Consent, or its necessary fruit, but to the Works of the Law of Moses, or of Works, or any that are set in competition with Christ, and Free Grace.

If prejudice hindered not men, the reading of the Angel's words to Cornelius, and of Christ's [ forgive, and ye shall be forgiven ] and the Parable of the pardoned Debtor cast into Prison for not pardoning his Fellow-servant, with Jam. 2. and Matth. 25. would end all this controversy.

9. Use hospitality one to another without grudging. 10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.

9, 10. As God hath given more or less of Riches or any of his gifts to any one, let him proportionably use them by free communication to them that need, remembering that all you have is freely given you of God, and that you are but his Stewards, and receive it not for provision for your pride, or fleshly lusts, but for your Master's use, of which you must give an account.

11. If any man speak, let him speak as the oracles of God: if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ; to whom be praise and dominion forever and ever. Amen.

11. Let your discourse be holy, grave and true, specially when you speak of Divine things: Let your contribution and bounty to all good uses, be proportioned to the estate and ability which God giveth you, that God may be glorified in all you do, by the exercise of your Faith in Christ, &c.

12. Beloved, think it not strange concerning the feiry trial, which is to try you, as though some strange thing happened unto you.

12. Note 1. Persecutions are for the trial of our Sincerity and Strength; and therefore our use of them is, to come out approved and refined. 2. No Christians should count them strange, because Christ taught us to expect them, and calls us to count our cost, and forsake all. And counting them strange, showeth that we came not to Christ on his terms of taking up the Cross, and Self-denial, as we ought.

13. But rejoice, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.

13. But instead of dejection, let it be your joy, that ye are now partakers of Christ's sufferings, that you are conformed therein to him, and suffer for him, that so you may have assurance that you shall be glorified with him; and meet him with exceeding joy at his great appearing.

14. If ye be reproached for the Name of Christ, happy are ye, for the spirit of glory, and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

14. Your patient suffering reproach for Christ, is a part and prognostic of your happiness: And should they that believe this, be impatient of their own good? For the Spirit of God, which is your glory, and glorifieth him, and proveth his Love to you, is it that for • ifieth you: And as he is dishonored by their reproaches, for which they will suffer; so he is glorified by your fortitude and fidelity, for which you shall be fully rewarded.

15. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy-body in other men's matters.

15. But sin is worse, and more shameful than suffering: and therefore be sure that you avoid guilt, and that none of you suffer, 1. As a murderer, or hurter of others; 2. Or as a thief, or defrauder of any; 3. Or for any evil deed; 4. Nor for playing the Bishop in other men's Charges, or meddling with other men's matters busily without a just call.

16. Yet if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf.

16. But if any suffer patiently for Christ, or for well doing, take it not for a shame, but for an honor, and so behave yourselves in it, as to honor God who honoreth you.

17. For the time is come, that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

17. As it is said, Ezek. 43.4, 5. So now God, being entering on a course of Judgment, will begin with the correction and trying of his Children, in which the Infidels will by execution increase their guilt: And our sufferings now are a dreadful prognostic of theirs that follow in the end.

Note; How little cause wicked men have to be glad of the Churches sufferings, when it prognosticateth a far more heavy Judgment of themselves!

18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?

18. And if the righteous be saved (though certainly, yet) by so much labor, cost and suffering in this life, O how will ungodly sinners stand in Judgment before a just condemning Judge!

19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful Creator.

19. Therefore let us see that, if we suffer, it be for matter and manner according to God's will, and let our duty and well-doing be our care; and so let us wholly commit our Souls to the keeping and Love of our faithful Creator, and quietly trust him to preserve and save them.

CHAP. V.

1. THe elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. 2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind.

1, 2. The elder and wiser sort being usually made Pastors of the Churches, I, who am an Elder in Age and Apostleship, and a Witness of Christ's Sufferings, and, on the Mount, had a glimpse of the Glory which shall be fully revealed and communicated, and have my right to it, and part in its fore-taste, do exhort and beseech them faithfully to over-see, and feed, and take care of, all the Flock which is among you; taking the Over-sight, or Episcopacy, of it, not as a burden unwillingly, but willingly; not for filthy Lucre, because the Pastors have double Honor and Main •• nance, but out of love to Christ and the Church, with a ready cheerfulness to undergo all the trouble and danger of it.

Note, 1. The Office of true Bishops is to [ feed and guide the Flock that is among them. ] What are they then, that have the name and title of being sole Bishops over a thousand, or many hundred or score, of Flocks, which are so far from being among them, or being fed by them, that the hundredth person never heard them teach, or saw their faces?

2. Though most Expositors apply 〈 in non-Latin alphabet 〉 , not by constraint, but willingly, to the Bishop's willingness of his work, yet Dr. Hammond applieth it to the Bishop's manner of guiding the Flock, as not constraining them by force, nor using violence in an active sense. And whether these words prove it or not, other Scriptures, and the nature of the Case, prove that Bishops have no power of Corporal Force, but ruling by God's Word, and that none but Volunteers are capable of Church-privileges and Communion, and Pastoral Conduct.

3. They that seek and take a Bishopric for filthy Lucre of the Benefice, Wealth and Worldly Honor, are Intruders that come not in Christ's way: And they that also cast out the use of the Keys from the particular Churches among them, and instead of it, rule secularly, by destructive force, and profane the power of the Keys, by committing them to uncapable Lay-men, to be used, suo modo, contrary to their nature and end, yea, against men for obeying God; do take God's Name and their sacred Titles in vain, for which God will not hold them guiltless.

3. Neither as being lords over God's heritage: but being ensamples to the flock.

3. Nor, as if they were Lord's of the Church, to domineer over the people of God, and rule them by the Sword or outward Force, or command them by Laws or Impositions of their own, besides the Ordering of Christ's own Ordinances in subservient Circumstances, for the Churches Edification, nor to extort from them a large Maintenance: But as becoming Ensamples to the Flock, of all the Humility, Self-denial, Love and Patience, and all other Virtues which they preach.

Note; How can Men be such visible Examples to many hundred Flocks that never knew them?

4. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

4. And though you have no reward from men, when Christ, the Redeemer, and Owner, and chief Ruler, Lover and Defender of his Church, shall come to Judgment, you shall receive from him your full reward, even a never fading Crown of Glory.

5. Likewise ye younger, submit yourselves unto the Elder: yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

5. And as Juniors are usually fittest to be subject, you that are young, and Inferiors, submit yourselves to the Teaching and Guidance of the Elder, especially the Pastors: Yea, let all Christians be as teachable, and willing to learn, and to please the righteous Wills of one another, as if they were your Rulers, and you their Subjects; not insisting too much on your Self-will, and Self-interest, or Liberty. And let Humility, which will cause this Condescension and Complaisance, be to you as your very Clothing and Ornaments, instead of proud Ostentation in Garb and Carriage: for God sets himself against proud men, to bring them down; but the humble he doth countenance and exalt.

6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: 7. Casting all your care upon him, for he careth you.

6, 7. Seeing then that God's Judgments are abroad in the Earth, and it is the Almighty God in whose hand we and all things are, humble yourselves under his hand, that he may exalt you in his appointed time: and wholly trust him with all your Concerns, and cast away all distrustful Care, for his Love and Providence will be your full Security.

8. Be sober, be vigilant; because your adversary the devil, as a roaring lyon, walketh about, seeking whom he may devour.

8. Be sober, and not entangled with Baits of fleshly Pleasure; and be not careless, but as always watching: for the Devil, who pleadeth against you as your Accuser, is unwearied in ravenous, murderous Rage, seeking night and day to deceive you with his Temptations, and destroy you.

9. Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

9. Be steadfast therefore in the Faith, from which, Satan, by Temptations, would discourage you; and resist his ill Suggestions, occasioned by your Sufferings remembering that it is not your case alone, but others also suffer with you: Yea, all that will live Godly in Christ, shall suffer Persecution.

10. But the God of all grace, who hath called us into his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 11. To him be glory and dominion forever and ever. Amen.

10, 11. But the God of all Grace, who hath already effectually called us into that state of Grace, in which we have right and comfortable hope of attaining his eternal Glory by the Redemption and Intercession of Christ Jesus, after you have suffered the short time of his Appointment, compaginate and perfect you, and your several Churches, and stablish, strengthen and settle you more firmly by the shaking of these Trials, blessed by his Grace. And the Glory and Dominion which are his, be acknowledged in his praise forever. Amen.

12. By Sylvanus, a faithful brother unto you, (as I suppose) I have written briefly, exhorting, and testifying, that this is the true grace of God wherein ye stand.

12. By Sylvanus, a trusty Brother to you, as I reckon, I have written with sufficient Brevity; the scope of all being to exhort you to stand fast, and to testify to you, that this Christian Faith which we have preached, and you profess, is that true State or Kingdom of Grace, foretold by the Prophets, and exp • cted by your Fore-fathers, and that there is no other Savior, or way of Life; and therefore let no Deceivers or Persecutors shake you.

13. The church that is at Babylon, elected together with you, saluteth you, and so doth Marcus my son.

13. Note ; Some by Babylon, understand Rome: But seeing forced Senses are not to be received without cogent Reasons, I rather take it plainly for Babylon in Assyria, or that in Egypt.

14. Greet ye one another with a kiss of charity: peace be with you all that are in Christ Jesus. Amen.

14. Let the constancy of your mutual Christian Love be, on all meet occasions, expressed, by friendly kissing of Men with Men, and Women with Women (being now the ordinary expression of it.) Holy Peace (the Summary of Prosperity) be with you all, that are the true Members of Christ, the great Peace-maker. Amen.

Note, 1. That the thing made a common Christian Duty, is not Kissing, which is a mutable signification; but it is Indeared Love expressed. 2. But Kissing being then the common signification of Love, was a duty, where that signifying use, by custom, was continued as needful. 3. That 'tis doubtless, that all significant actions, even in Worship, which are mentioned in Scripture, are not of standing duty; nor such forbidden, that are not there mentioned or commanded in particular. For when God commandeth in general, the expressions of Love, Humility, Reverence, Consent, &c. he leaveth it to the custom of the Countries, or natural Aptitude of the Action, or the Consent of many, or the Conduct of Rulers, by what fit Action these things shall be expressed: As Love, by this Kiss, or by Embracing, or shaking Hands; and Humility, by putting off the Hat, bowing, kneeling, &c. or Reverence, by the same actions (even in Worship) kneeling, bowing, standing, prostration, being uncovered, &c. Consent, by holding up the hand, standing up, writing, &c. But this is no Warrant for them who will invent many practices, or things, which have no such signifying Aptitude, and put on them a signification of their own devising, and command this to be used, as a Badge and Symbol of Christianity, and sederall sign with God and Man, like Christ's own Sacraments, at least in a great part, and then to make the these Test and Condition of Christian Communion, ejecting and silencing all Christ's Ministers, and cutting off all Christians from Church-Communion who dare not use them, lest thereby they break the Law of God.

CHAP. I.

1. SImon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God, and our Savior Jesus Christ. 2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord.

1, 2. Simon Peter, &c. to all Christians who have obtained the same precious. Faith with us, which is founded in the precious price of our Redemption, and advanceth us to the dignity of being Sons of God, through the Righteousness of God, which is manifested in his way of justifying us by the Merits of Christ's perfect Righteousness. Grace and Peace, which are the greatest Blessings that Man is capable of on Earth, be multiplied to you, which must be only through the Knowledge of God, and of Jesus our Lord.

3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue.

3. As his Divine Power hath, in and by Christ, provided and given us all things necessary to Life present and everlasting, and to Godliness, which is the right use of this Life, and the way to a better: and this through the Knowledge of Christ, who hath called us to future Glory, and present Virtue.

Note ; some read it [by Glory and Virtue ] and expound it [by the Voice from Heaven that called Christ, the Beloved Son, and the virtue or power of signal Miracles. ]

4. Whereby are given unto us exceeding great and precious promises; that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

4. By which Calling are given to us exceeding great and precious Promises, even God's Coven • nt of Grace, sure and s • aled, that by these, as his Deed of Gift, or Instrument, conveying to us our Right to Christ, and Grace, and Glory, we may be made partakers of the Divine Nature, not only relatively, as it is in Christ, but also inherently, as it is the Renovation of our own Souls, to a holy Inclination Godward, by the Spirit of Adoption, like the love and likeness of a Child to the Father; being advanced hereby above the sensual corrupt Nature, and escaping the pollutions of fleshly Lusts, which the World is defiled with, and would defile us by.

Note; Though a Nature strictly signify some essential part, or inseparable Inclination, it here signifieth a holy Inclining Habit, called, A Nature, by resemblance; it being not the effect of a mere Art or Opinion, but a fixed Complacency, Love and Bent of the Soul towards God, and Holiness, and Heaven.

5. And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; 6. And to knowledge, temperance; and to temperance, patience; and to patience, godliness; 7. And to godliness, brotherly kindness; and to brotherly kindness, charity.

5, 6, 7. And having the Divine Nature, let diligent Exercise reduce it to particular holy Habits. As you are Believers, let your Faith show itself in holy Strength and Fortitude in all that is your duty; and to that add a daily increase of Knowledge in the things of God; and to that add a careful mortifying all fleshly Lusts, and abstaining from all forbidden Sensuality; and to that add, Patience of Mind under all Wrongs, Crosses and Afflictions; and to that add, a zealous, holy, heavenly Observance of all the duties of the first Table, or of Religion, public and private; and to that add, a special Love to all Christian Brethren and Friends: And let all grow up to that highest Love to God, and to all men, as he is interested in them, with an Addictedness to do them all the good you can, which is the top of all our Graces.

8. For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ.

8. If you have these blessed Graces of Sanctification, you will be clearly differenced from formal Hypocrites, whose Faith and Religion is but a barren, unfruitful Speculation; an Art, and not the Divine Nature.

9. But he that lacketh these things, is blind, and cannot see far oft, and hath forgotten that he was purged from his old sins.

9. But he that b • asteth of his saith without these virtues, is like a pur-blind man, that can see nothing, but what is just near to him. Could they, with a lively faith, foresee the things to come, it would waken their sluggish Souls to all this: And could they rightly look back to their Baptism, they would remember that they there virtually vowed all this, and were sacramentally washed from their old sins.

10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

10. Therefore see that ye use your utmost diligence in the things aforesaid, that your Calling and Election may thereby be made firm, stablished and sure: For if you do these things, you shall not miscarry, nor come short of Salvation.

Note; It is a frivolous Contention that is raised about this Text; some disputing that it is only meant of sure Notification to our Consciences; and some, that it is to make us meet Objects of God's Decretive Election, and to make an ineffectual Calling turn to a more effectual. By Election is oft meant God's actual taking us out of the World, into the Church; and is the same with Calling. The Greek here signifieth, to make firm, and not only to make known. God's Promise is our Title to Salvation: This Promise maketh Faith the Condition of our first Right; but the Fruits of Faith, the Condition of our continued and final Right to Salvation. Therefore, as there is somewhat on our part necessary to our first Justification, besides God's part; so is there something more on our part necessary to our Right to Salvation, if we survive our Initiation (which Christ describeth, Mat. 25.) And the doing of this, making us capable Receivers of God's free Gift, may as properly be said to make it sure, as our Faith to justify us: that is, It maketh up our Title to Life, which else would be defective; and so maketh our Calling and actual Election to be confirmed and sufficient on their part, and not frustrate as to their end: And then, being made firm and valid in itself, it follows that our Title may the easier be known to us.

11. For so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ.

11. And your Baptismal Faith and Covenant proving not ineffectual, these Performances being the Condition of your actual Salvation, your Covenant Title will be complete, and you shall have sure entrance, and full possession of the Kingdom of Glory.

12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

12. And holy Diligence and Improvement being so necessary to you, I must not be negligent to put you in remembrance, and stir you up to it, though you know it already, and believe it.

Note ; We have great need to be diligently stirred up to the remembrance and practice of that which we know already, as well as to know more.

13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in remembrance. 14. Knowing that shortly, I must put off this my tabernacle, even as our Lord Jesus Christ hath shown me.

13, 14. Note, 1. The Body is but the Soul's Tabernacle. 2. Ministers must never give over pressing known Truths while they live. 3. The knowledge of approaching death must quicken us to diligence.

15. Moreover, I will endeavor, that you may be able, after my decease, to have these things always in remembrance.

15. Note ; That we must not be careful only for our own life time, but for a Succession and Continuance of Truth and Godliness when we are dead; lest it die with us. Therefore we write.

16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.

16. For our Doctrine of the Glorious Coming and Kingdom of Christ, is not a cunningly devised fable; For we were eye witnesses of a glimpse of that Glory in his Transfiguration, which he foretold us of as a resemblance of his last coming, and his Kingdom.

17. For he received from God the Father honor, and glory, when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased.

17. For he then received in his human nature, a communicated splendor, and celestial honor and glory, when God from the Heavenly magnificent glory, said, This is my &c.

Note, 1. It is the highest honor and perfection of a Creature, to be Loved and Pleasing to God. 2. God's Testimony of his Son from heaven is our Great obligation to faith and obedience to him.

18. And this voice which came from heaven we heard, when we were with him in the holy mount.

18. This voice three of us heard, when we were with him in that mount which was sanctified by this glorious appearance, and may well be called, The holy mount.

19. We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts:

19. And we have also in the Old Testament a firm prophetic word, many prophets foretelling the Kingdom of Christ: And ye do well to search and take notice of these, as to a Light that was set up by God, for the use of those darker ages, to lead them to the Knowledge of Christ, and so is very useful still, till the clearer Preaching of that Gospel come, and the Spirit of Christ, as his agent and witness, possess your hearts.

Note, The word [ more sure ] signifieth not more sure than the Gospel, but [ very sure. ] Or more sure to the Jews, than Peters bare word of the Transfiguration, and voice, on the mount.

20. Knowing this first, that no prophecy of the scripture is of any private interpretation. 21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost.

20, 21. But this you must first know, that no prophecy of Scripture is to be expounded as speaking only of those persons, whom the speaker first meant, whether himself or others, nor according to the speakers proper private thought: For the prophecy came not in old time, by the Speakers own Wisdom, Knowledge, Invention or will, but holy men of God, were moved by God's Spirit to speak those words which signified more than they designed, or always meant and understood themselves.

Note, It seemeth strange to me that 〈 in non-Latin alphabet 〉 [ proper or private interpretation ] should be commonly by excellent Expositors misinterpreted, as if it spake of [ pr • per or private expositors ] and so set men on disputing who must be the public Expositor; when the words plainly speak of [ proper or private sense, or objective exposition. ] As when David oft speaketh words which are immediately true of himself, or of Solomom, you must not expound them as meant properly of them who were private persons, and but types : For it was the Holy-Ghost speaking in them, whose sense must be known, who meant Christ the public person as typified by the private, of whom they were first verified: And whether David (as in Psal. 2. & 22. and such other) meant more than himself, and his Kingdom, or not, the Holy-Ghost meant more. If Grotius were in the right that Isa • meant but Jeremy or Josiah in Isa. 53. its certain that they were but typical, and the Holy-Ghost meant Christ. So that the plain sense is, that Scripture prophecy, receiving its full sense, from the Spirit and not from the Speaker, must not in our exposition, be appropriated narrowly to those private men, by whom or of whom they were proximately meant by the Speaker.

CHAP. II.

1. BUT there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

1. But one of your great Trials will be, as theirs of old, by false Prophets, so by false Teachers, who will rise up among yourselves, who will by secret seducing persons, wi • h whom by familiarity they have advantage, bring in Sects, holding damnable Errors, even by plain consequence denying Christ that bought them, while they deny what is essential to his Person and Offices (or teaching that he many be denied with the Tongue in dangers for self-preservation, because God will have mercy and not sacrifice, as long as the heart doth not deny him.

Note 1. That all Christians have need to be fortified against false Teachers, as well as against persecuting enemies.

2. Christ is called The Lord that bought them, not because they falsely professed that he bought them, as some say, but because he purchased and made to them a Deed of gift of Christ, pardon and life, to be theirs on Condition of believing acceptance. And because they should not perish for want of a sufficient sacrifice for sin.

2. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.

2. And many that professed Christianity, shall be seduced by them and follow their pernicious ways, by reason of whom, malignant enemies will take Occasion to speak evil of Christianity, and make a reproach of truth and godliness, as if we were all like this scandalous Sect.

3. And through covetousness shall they with feigned words make merchandise of you; whose judgment now of a long time lingereth not, and their damnation slumbereth not.

3. Note, 1. That its worldly covetous men, who are most to be suspected to be Traitors to the Church, as Judas was against Christ for [ for what will ye give me? ] 2. All their seducing confident harangues, to this end, are but false and feigned words. 3. Their business is to sell Souls to the Devil for their own worldly Benefice, Gain or Honor, as Judas did his Master. 4. God is hasting to judge such men with speed, as he did Judas when his gain was too hot to hold, and he hanged himself for betraying the innocent.

4. For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment: 5. And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly:

4.5. Note ; 1. These Angels were not in a fixed immutable state, but mutable by free will. 2. Their own sin was the cause of their misery. 3. For it they were cast down to hell, that is a state of misery, reserved for more; though they are said to be the Powers of the air, and to rule in the Children of disobedience. 4. There they have their Prince and Kingdom. 5. Pride and Malice against God and man, and wickedness is their quality, warring against Christ and his Kingdom. 6. Tempting men to sin is their employment. 7. Their way against the Church is by LYING, MALICE and MURDER, in which wicked men are their slaves and instruments. 8. So far as men yield to sin by their temptations, they fall into the fuller power of them, both for further temptations and execution, by God's permission.

6. And turning the cities of Sodom and Gomorrah into ashes, a condemned them with an overthrow, making them an ensample unto those that after should live ungodly:

6. And with fire from Heaven destroying Sodom and Gomorrah and the adjacent villages, both men and houses, that the history of them, and the stinking lake that now possesseth the place, might be a warning to the ungodly.

7. And delivered just Lot, vexed with the filthy conversation of the wicked: 8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day today with their unlawful deeds.)

7, 8. Note, 1. Lot is called Just, from the tenor of his life, though after he fell into very great sin.

2. Just men are grieved at the over-spreading wickedness of the times and places where they live, specially their filthiness and their rage against the Just. 3. God will deliver the Just from the Wicked, and from his Judgments on them.

9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

9. We may well trust, that God, who as he is just and a hater of sin, and a lover of righteousness, so knoweth how to deliver the godly out of temptations, so far as that they should not be conquered by them, though they be tried, and to reserve the wicked and oppressing Enemies to a full vindictive punishment at the day of Judgment, though they prosper and triumph now.

10. But chiefly them that walk after the flesh, in the lust of uncleanness, and despise government: Presumptuous are they, self-willed, they are not afraid to speak evil of dignities:

10. Note ; Dr. Hammond, who supposeth this spoken of the Gnostics, would sure think it a heinous aggravation, if Governors themselves should prove Borborites or Gnostics, and walk after the flesh, in the lust of uncleanness and suppress Piety by power. To use Dignities for sin, is worse than to despise them, or speak evil of them, for being evil; though this also is bad, and must be avoided. 2 The Dr. thinks that the Dignities here meant, are Apostles; I rather think it is Civil Rulers.

11. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.

11. Whereas the blessed Angels, which have more power than Men, when they plead against Devils themselves, do it not by railing accusation (as the instance in Zechariah shows.)

12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption.

12. But these are like wild brute Beasts, whom all men seek to destroy for their hurtfulness, and do speak evil in proud ignorance of Doctrines, Practices and Persons, which they understand not, do stir up men against themselves, and shall be destroyed in their sin.

13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime: spots they are and blemishes, sporting themselves with their own deceivings, while they feast with you; 14. Having eyes full of adultery, and that cannot cease from sin, beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

13, 14. They shall be doubly punished for living in unrighteousness, and sensual riot in the Light of the Gospel and Profession of Christianity. You admit such to feast with you, even as if they were of your Societies, at Love-feasts and Sacraments; but they are disgraceful spots and blemishes in your Assemblies, and a dishonor to the Christian name: Their unclean hearts have ungoverned eyes, fed with enticing objects of lust, and let in the impressions of filthy pleasure into their imaginations, deceiving themselves, and sporting away their own Souls, while they allure and deceive others. Their imaginations and minds are so habited to such filthy vice, that they cannot cease from it, being unstable, and by the power of sensuality cannot obey their own convictions: And where lust reigneth, covetousness ruleth to maintain it: They are such as God's Word doth pronounce accursed, whatever they profess.

15. Which have forsaken the right way, and are gone astray, following the way of Balaam, the son of Bosor, who loved the wages of unrighteousness. 16. But was rebuked for his iniquity: the dumb ass speaking with man's voice, forbad the madness of the prophet.

15, 16. Covetousness hath drawn them from the right way of Truth and Godliness, and they stray in the way of Balaam, the Son of Beor, whom the Hire that bribed him to do evil, was prevalent with to attempt it: But he that by reason of the love of Money and H • nour, could not see the evil of his own way, was rebuked by a dumb Ass, whom God made speak, to evince and forbid the madness of such a Prophet.

17. These are wells without water, clouds that are carried with a tempest, to whom the mist of darkness is reserved forever.

17. These are like Wells that have no Water, having a barren Profession, that will not save them: Clou • s, that seem to be for fruitful Rains, but are only for tempestuous Whirlwinds or Hurricanes, dark in themselves, both now and forever, as well as troublesome and hurtful to others.

18. For when they speak great swelling words of vanity, they allure through the lust of the flesh, through much wantonness, those that were clean escaped from them who live in error.

18. For when they boast of their extraordinary knowledge (of Angels, and other unknown things, as the Heretics described by Irenaeus, Epiphanius, &c. then did) and withal make fleshly licentiosness to be Christian Liberty, their vain boasting words are but to serve their fleshly lust, alluring by base lasciviousness, some who were quite come off from Heathenish and Jewish Errors.

19. While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage.

19. They tell the simple, that flesh-pleasing and lust is part of their Christian Liberty, and that we are ignorant that know not such things; when under all these promises of Liberty, they are the slaves of lust themselves, being conquered by them, and in bondage to them.

20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome; the latter end is worse with them than the beginning.

20. For if after they have been convinced of the Heathen abominations, and filthy practices, and have renounced them in Baptism, and forsaken them, and joined in the Communion of Saints, by the acknowledgment of Christ, and the Christian Verity, they shall again return to the practicing of the same sins, on pretence of Knowledge and Christian Liberty, and so be overcome, their end will be more sinful and miserable, than was their Heathen state of ignorant pollution.

21. For it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them.

21. For their sin and misery had been less, if they had never known the way of Righteousness revealed by the Gospel of Christ, than after they have known it, to forsake the owning or practice of the Commands of holy and righteous living, which they received.

Note ; Sins against present or former knowledge in great instances, have dangerous aggravations, as coming from contempt of God, or odious depravation of Judgment after.

22. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire.

22. But it is with them according to the Proverb, The Dog, &c. Their Natures were not renewed by the Holy Ghost, and made Holy or Divine; they were Dogs, though they had disgorg'd their vomit, and Swine, though they were washed: No wonder then if temptation draw them to return to their vomit, and to the mire of filthy sin again.

Note, What sort of men these here described were, is not agreed on by all Expositors: But thus much seemeth clear, 1. That they were professed Christians. 2. That they lived in sensuality and fornication. 3. That they taught that these were lawful, and the use of them was Christian Liberty. 4. That to make this good, they joined with some Sect-Masters, that boasted of more knowledge than the Apostles and their followers had, (as most Heretics do.) 5. That yet they did not wholly separate from the Christian Churches, nor the Churches cast out them (as they ought) For they are said to feast with them, to be spots and blemishes to them. And Rev. 2. & 3. shows that too many Churches had such among them, and did tolerate them; and that whole Societies were in danger of being corrupted by them, and the Churches threatened to be punished for having such Members. 6. Whatever name some put on them, its plain they were those that are called Nicolaitans in Rev. 2. & 3. Qu. What if Bishops, Priests and People, should become such debauched, covetous Sensualists, and also set against serious godliness, and seek the reproach of it as Hypocrisy and Fanaticism, and the silencing and excommunicating of the most godly Ministers and People, and so become a Gnostic or Nicolaitan Church? Ans. Forsake their local Communion, if you can have better; and if you cannot, do not approve or commit any of their sin, nor own any uncapable of the Ministry by Heresy, or open enmity to Godliness, but either worship God only in private, or protest against their sin, when you join with them only in good.

CHAP. III.

1. THis second epistle (beloved) I now write unto you, in both which I stir up your pure minds by way of remembrance: 2. That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior,

1, 2. This second Epistle, with the former, I write to you, as to those that are pure from the evils which I describe, but have need to be remembered of what you have learned from the Prophets, and been commanded by us the Apostles of Christ.

3. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4. And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

3, 4. And I here first remember you, that, as you have been foretold, in the last days before Christ's coming there shall arise unbelievers, that shall make a mock at the promise of his coming, and thereby harden themselves in a fleshly wicked life, saying, How long shall we stay ere we see Christ come? What's become of the promise of it, which you so long awed men with? It's long since the Fathers, who you say, Believed in him, were dead; and none of them are risen again, nor yet see Christ come; the World continueth as it did from the Creation.

5. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water. 6. Whereby the world that then was, being overflowed with water, perished. 7. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men.

5, 6, 7. For it must be long of themselves, if men professing Christian Knowledge do not know what a change was once made since the Creation; that God's Word made the Heavens and the Earth, and that this Earth being partly in the Water, and partly out of it, separated from Seas and Clouds; by this Water, the world of men that lived in the days of Noah, were drowned. But by the same Will and Word of God, the Heavens and the Earth that are now, are kept from being drowned, being reserved to another sort of ruin, even by Fire, when the time is come, in which God will publicly judge and destroy ungodly men.

Note ; It is strange how any Expositor can think that this Text speaketh only of the destruction of Jerusalem and the Gnostics, when 1. It is resembled to the drowning of all the World; 2. And it speaketh of the Heavens and the Earth that are now, which are more than Jerusalem ; 3. And it referreth to the promise to Noah to drown the World no more; 4. And saith, it is reserved to Fire; 5. And that at the day of Judgment and Perdition of the ungodly, and not of the Jews only.

8. But (beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

8. But you must not ignorantly measure God's time by the measures of us men: For one day is with the Eternal God, as a thousand years, and a thousand years as one day: Time is soon gone with us, but to Eternity it is as nothing.

9. The Lord is not slack concerning his promise, (as some men count slackness) but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

9. The delay is not because God is slack as to the performing of his Promises, (as slackness signifieth some culpable omission among men:) But it is because he is longsuffering to us men, not delighting in, or willing any men's destruction as such, but that all should come to Repentance.

Note 1. God's will, as totally distinct from all effects, is only his Essence, and is immutable, and is not denominated his, Willing This or That ; 2. But his Will, which is but the Effects of his Essential Will, is manifold, and doth begin, and end, and change. And 3. His Will, as it is but the Relation of his Essential Will to these Effects, and an extrinsic denomination from them, is also manifold and mutable: And it is in these two last senses that Peter saith, that God is not willing that any should perish, but all come to Repentance ; that is, God hath provided a sufficient Sacrifice for their sin in Christ; he reprieveth them from deserved damnation, and patiently endureth them; he offereth Pardon and Salvation to all that will accept it, who hear his offer; he giveth all the World undeserved mercy, and obligeth them to repent in hope of more, and bindeth all the World to certain duties as means of their Recovery and Salvation, and useth none according to the mere terms of the Law of Innocency [ obey perfectly or die. ] His daily mercies lead to Repentance and Hope: He commandeth his Ministers to beseech them to be reconciled and saved; He bringeth Life to their own wills, and giveth them abundant reasons and motives to accept it, &c. 1. That he doth this de facto, no Christian can deny. 2. Therefore he is said to will their Repentance and Salvation, 1. As these Effects of his Will are called his Will; 2. Or as his Will is named only as related to these Effects. Thus much well considered may end this Controversy.

10. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up.

10. But as men sleep, not knowing when a Thief will come in the night; so shall Christ's coming surprise men unexpected; in which the Heavens, so far as they belong to man, and partake of any of the Curse for our sins, shall pass away with a great and dreadful noise like a storm; and the Elements shall be dissolved with fervent heat; and all this Earth, and all men's works thereon, shall be consumed by this fire.

Note ; It is marvelous prepossession that could make any Learned man think, that all these words signify nothing but the destruction of Jerusa • em.

11. Seeing then that all these things shall be dissolved, What manner of persons ought ye to be in all holy conversation and godliness.

11. Note ; The true belief of the day of Christ's coming to Judgment, and the dissolution of all this lower World by fire, should convince all Christians, that a holy conversation and godliness should be endeavored with all possible care and diligence. And those men that think they can be truly godly and holy over much, do not believe seriously such a change and day.

12. Looking for, and hasting unto, the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.

12. Looking for, and earnestly desiring the coming of this day of God, when the lower Heavens and Earth shall thus be dissolved, and the Elements melt with the fervent fiery heat. (The joyful day of our perfect Deliverance and Salvation.)

13. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

13. But we, according to his Promise, look that God should by these dissolving flames, refine Heaven and Earth, and having consumed with them all sin, and the wicked hence, should make (as he formed this out of the Chaos) a new Heaven, and a new Earth, an Habitation for righteous persons, where sin shall prevail no more.

Note 1. He that maketh this new Heaven and Earth to succeed the destruction of Jerusalem, surely forgot, 1. That the Heathens for near three hundred years after persecuted the Christians far more bloodily than the few poor Jews did, or could; and that Church History saith very little of the Jews Persecution in comparison of the Heathens, or of any Martyrs that died by them. And sure, if it was the time of the Ten Heathen Persecutions that was the new Heaven and Earth, it's strange. 2. And if it were at three hundred years after Christ, that the new Heavens and Earth come, it seems, far short of this here promised. What was in the days of Constantine, Martian and Theodosius, they in Peter 's days must never see. But the day of Christ they were all to see.

14. Wherefore (beloved) seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless.

14. Note 1. It is not before death that Peter would have them look for this change, whatever it was: He lived not himself to see Jerusalem destroyed, and he and Paul died by the Heathen Power, though the Jews accused them; and the Jews were more hated than they.

2. Whether the new Heaven and Earth be, as many of the old Fathers thought, a restitu • ion of all things to the state they were in before the fall, for which the whole Creation groaneth and travelleth in pain to be delivered; and that either for a thousand years, or for perpetuity; and who shall dwell in the new Earth, and whether Heaven and it shall be made so like, as that the same men shall inhabit both? &c. These are doubts, which I think, it must be the day of performance that must resolve. As also whether accordingly there were other Heavens and Earth destroyed for sin before the Creation of this. But Christians care should be to be diligent to be found in a state of safety and peace, and without spot and blameless, and leave unknown things to God; and then whatever this blessed change be, we shall have our part in it.

15. And account that the longsuffering of our Lord is salvation, even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you.

15. And think not that God neglecteth you by delays, but that he suffereth the wicked World so long, that he may gather all his Chosen to Salvation that are yet to be born and called, as Paul hath shown, Rom. 9.

16. As also in all his epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

16. Note 1. They that refer [ in which ] to [ these things ] and not to [ his Epistles ] pervert the Text; for it puts [ in which ] as contradistinct to [ other Scriptures ] and not to [ other things. ] And it's many other things much more than these, that were wrested to destruction. And Peter himself even here speaketh as hard things of this as ever Paul did. 2. It pleaseth God to put hard things in the Scripture for our exercise. 3. Yet it is men's ignorant instability that wresteth such to their destruction; For there is as much very plain, as may bring men to Salvation. And if, as to the difficult parts, they will 1. But search as humble Learners. 2. And not take on them to know before they do, but confess their ignorance, it may stand both with Salvation, and the Churches Peace. 3. And if they must by men be inclined to either side, let them say plainly, I hold not this by Divine Faith, as part of my Religion, but as an Opinion on the trust of Man.

17. Ye therefore, beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own stedfastness.

17. The scope of what I have said is to warn you, that having timely notice of all these things, ye most diligently take heed, lest any of these sensual Professors, or Heretical Backsliders, or Scoffers, deceive you, in wavering, or unbelief, or heresy, or sensuality, to fall from your spiritual stedfastness in Faith, and Hope, and Holy living.

18. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ: to him be glory both now and forever, Amen.

18. But contrariwise, labor diligently to grow in all grace (in Faith, Love, Holiness, Patience, Hope, &c. ) and in the Knowledge of our Lord and Savior Jesus Christ (his Person, Office, Undertaking, Performance, Humiliation, Resurrection, Doctrine, Example, Spirit, Intercession, Glory, Kingdom and Judgment:) That as Glory belongeth to him, you may glorify him now, and in the sight of his Glory, forever. Amen.

CHAP. I.

1. THat which was from the beginning, which we have heard which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life.

1. Whereas there are of late many Heresies sprung up about the Person, Doctrine and Works of Christ, I shall declare to you, that which was from the beginning (his Godhead, or say others, that of him which was decreed from Eternity, or as others, that which is true of him from his beginning or Incarnation) and [that same Christ whom we have heard and seen with our Eyes, and looked on, and our Hands have handled, even the Human Body of Christ the Word of Life.] Or as others, [that Gospel which we have heard, that Person, and those Works which we have seen, and him whom we have handled, as these concern the Gospel of life.]

2. (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us.)

2. For Christ, who is Life in himself, and the Fountain of Life to us, was manifested in flesh, and we have seen him, and bear witness, and preach to you the Eternal Divine Life and Nature of Christ, which was eternally one with the Father, and was manifest to us.

3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ.

3. I say, we declare to you that of Christ, which we ourselves have seen and heard, that so what we had by seeing and hearing, you may have from our Testimony, who have seen and heard Christ himself; and so you may by our communication partake of the same Faith and Grace, as we ourselves do, and may continue in our Communion; and that is no other then to have the same Father and Savior, from, and with whom it is that we have communication and communion, and not to turn from them.

4. And these things write we unto you that your joy may be full.

4. And the end of my writing this to you, is the completing of your own Joy and Salvation.

5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

5. The first and great part of Christ's Doctrine, and our Message, is to teach us to know God himself; and first, that he is Light, and in him is no darkness at all.

Note 1. The Apostle telling us what God is, speaketh in the Abstract, to let us know that it is his Essence ; and not a mere Accident that he meaneth. And as God's Image in Man's Soul hath three essentiating faculties, Vitality, Understanding and Will, which are eminently self-motions, Light and Heat, or resembled by these; so God is here called LIFE, v. 1. LIGHT, v. 5. and LOVE, c. 4, v. 8.

2. When God is called LIGHT, it is spoken but metaphorically, and signifieth his KNOWLEDGE or WISDOM, as it is his Essence, and as Communicative, giving the Light of Knowledge to all that have it, and wisely Ruling them by his Laws: And also the GLORY of this, and all his perfections, as refulgent to the Creature: For Glory and Light are oft the same in sense. 3. When it is said, There is no darkness in him, it meaneth, No Ignorance, nor Privation, nor Uncomfortableness, as Darkness is.

6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

6, 7. If we say that we live in communion with God, and yet are in the Darkness of Unbelief, Ignorance, Error and Wickedness, we do but lie: But if we walk in the Light of holy Knowledge, Faith and Purity, we have mutual communion with God, and with his Son Jesus Christ, whose Blood doth cleanse us from all sin.

Note ; Qu. Is it not Fanaticism to talk of Fellowship with God, or Communion either? Ans. Fellowship is too harsh an • nglish word: But Communion is the thing meant, consisting in receptive participation from God, and accepted returns to God : And this is no fancy, but the only rectitude and felicity of our Souls: If you conceive not how, think how the Eye hath Communion with the Sun : Really, 1. By receiving its luminous Beams, or emitted Light, by the receptive aptitude of the visive faculty and organs; 2. By such an emission, or active congress, by which the Light and Sun are seen.

8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.

8. If we say that we need not Christ thus to cleanse us from Guilt and Corruption, as having no sin; this is but self-dece • ving fa • shood.

9. If we confess our sins, he is faithful, and just to forgive us our sins, and to cleanse us from all unrighteousness.

9. But if we with true Repentance, confess our sins (always to God, and humbly to Man, wh • n either reparation of any ones wrong, or satisfaction to the Church offended, or the curing of scandal, and honor of Religion, or the ease or information of our own Consciences require it) God that hath promised it, is faithful and just to forgive us our sin, and to cleanse us from its guilt and power.

10. If we say that we have not sinned, we make him a liar, and his word is not in us.

10. But if we will either pretend to sinless perfection, or else break God's Command, and say, that it is no sin, but a duty, or an indifferent thing, and so justify ourselves or our sins; this is to give the lie to God's Word, which therefore doth not rule such men.

CHAP. II.

1. MY little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 2. And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

1, 2. I write to you as to Babes, who need help and confirmation, in your temptatious by Seducers, that you may not be drawn by them to take sensuality, or such like evils, to be lawful, nor to live willfully or impenitently in any sin: But if any man, contrary to the bent and tenor of his heart and life, be guilty of any sin of infirmity, let him not despair, but fly to our Advocate with the Father Jesus Christ, whose perfect Righteousness merited our Pardon: For he is the Propitiation for our sins by virtue of his Sacrifice, now interceding for us in Heaven: And he is a Propitiation sufficient for the sins of the whole World (so far as that none of them shall be damned for want of a sufficient Sacrifice, but only for want of accepting his Grace) and actually effecting the Pardon of all in the World, who believingly trust and accept him and his Grace.

3. And hereby we do know that we know him, if we keep his commandments.

3. And because ineffectual Faith is but self-deceit, and he pardoneth sin to none but to the sincerely penitent and obedient▪ it is by this that we must be known to be sound Believers, if we sincerely keep his Commandments.

4. He that saith, I know him, and keepeth not his commandments is a liar, and the truth is not in him.

4. He that professeth the Knowledge and Faith of Christ, and ca • ls himself a Christian, and yet doth not sincerely keep his Commandments, is an Hypocrite and Liar, and is not what he professeth to be.

5. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6. He that saith, he abideth in him, ought himself also so to walk, even as he walked.

5, 6. But as true Faith worketh by Love, so doth Love by Obedience ; and it is they that keep his Word, in whom the Love of God doth show its soundness and perfection. We cannot bear fruit, unless we are in him as the branches in the Vine. And it is by this fruit that we must know that we are in him. He that professeth to be a Christian, and in Christ must walk as Christ did (in Holiness, Love, Obedience and Patience.)

7. Brethren, I write no new commandment unto you, but an old commandment, which ye had from the beginning: the old commandment is the word which ye have heard from the beginning.

7. It is not novelty that I bring you, as Seducers do; but that same old Commandment which Christ and his Apostles preached when they first brought the Gospel to the World: I call it Old, because it is the Word which you heard from the beginning of Christianity.

8. Again, a new commandment I write unto you, which thing is true in him, and in you, because the darkness is past, and the true light now shineth.

8. Yet it may be called a New Commandment which I write, as it is the Doctrine of Divine Love newly and more resplendently shining forth in the work of our Redemption by Christ; and there is true and just reason to call it new, both in Christ and in you: In Christ, because he is the newly incarnate, crucified, glorified demonstration of God's Love to Man, and the eminent Messenger of it, accordingly obliging to a new and extraordinary Love to God, and one another: And in you, because, as you are renewed by, and to this special Love; so as new men you live therein: For the darkness of a life of malice and ungodliness is past, and the true Light now shining is ever accompanied, when it is effectual, with the Heats of Love and Obedience.

9. He that saith he is in the light, and hateth his brother, is in darkness, even until now.

9. The true Light of Knowledge and Faith is so inseparable from the Heats of Love, that whoever pretendeth to that true Christian Light, is deceived, and hath it not indeed, if he hate, or do not truly love his Brother.

Note ; We must love all in the various kinds and measures, as God appeareth in them; that is, 1. All men as men above brutes; 2. All professed Christians (not nullifying that Profession) as such. 3. All Christians of eminent wisdom, and goodness, and usefulness, as such. 4. All Rulers and Teachers, as such. 5. All kindred, friends and neighbors, as such. But 1. We must hate all the evil that is in any of them. 2. Not equally, but as it is in various degrees in them. 3. And no hatred to the sin, and to the man as a sinner, must cast out our Love to him, so far as he is lovely. 4. But Rulers may be obliged to put to death some sinners; but that must be more for love to Justice and the Commonwealth, than hatred to the man, though yet, as he is bad, some hatred is due to him.

10. He that loveth his brother, abideth in the light, and there is none occasion of stumbling in him. 11. But he that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

10, 11. He that truly loveth his Brother as himself, doth show that he is indeed a knowing, and true Christian: And he will be free from the scand • lous mischiefs of Persecution, Oppression, and other Injuriousness, which want of true Love doth cause in others. But he that hateth, abuseth, persecuteth, hurteth, or destroyeth his Brother, is but a dark, self-deceiving Pretender to Christian Faith and Wisdom, and knoweth not what he doth himself, when he exerciseth his Wit or Power against his Brother, for he is blind in sin.

12. I write unto you, little children, because your sins are forgiven you for his Name's sake. 13. I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because you have overcome the wicked one.

12, 13. And this Command of Love and Obedience is such, as all sorts of you must receive. I urge it on you that are Children in Christ, because, being washed lately in Baptism, and the Blood of Christ, from your sins, you should love much because much is forgiven you. I urge it on you, ancient Christians, because you have long been taught to know this Commandment, and to know the Love of God in Christ, which doth enforce it. I urge it on you that are strong Christians, because you have conquered the Devil, who is the Wicked One, and the grand Enemy of Love.

13, 14. I write unto you, little children, because ye have known the Father. I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

13, 14. Again I say, that you may not neglect it; I urge this Commandment of Love and Obedience on all sorts among you: On young Christians, because, to know God, as he is Love and a Father to us, is your chief Principle of Faith. On you, ancient Christians, because it is your old Religion. On you, strong Christians, because you that have most Strength and Victory over Satan, must have most of this Grace of Love and Obedience.

15. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

15. And I must accordingly warn you against the Love that is contrary to this Divine, Christian Love; which is the carnal, inordinate Love of this World, and Worldly Interest and Things. Avoid this with all possible care; for in that measure that you thus love the World, you are so far destitute of the Love of God; else it would prevail against it.

16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

16. For, All that is the Bait of Sensuality in the World, whether it be the pleasures of Appetite, Lust, and other Senses, or the pleasing of a covetous, lustful, or vain Imagination by the Eyes; or Preferment, Dominion, pompous Living, and Pride of Life, are none of them, the way to Communion with God, and Salvation; but are the Worldly Interest, and Temptation of the Flesh, which turn men's hearts to the World, from God.

17. And the world passeth away, and the lust thereof: but he that doth the will of God, abideth forever.

17. And the World, and all its Pomp, Plenty and Pleasure, and the Fleshly Lusts that are pleased by it, are hastily passing away, while they seem enjoyed: But the reward and the pleasure of those that do the will of God, will have no end.

18. Little children, it is the last time: and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time.

18. I yet speak to you, as Children liable to Deceit. It is now the latter part of the Age of the World; And, as you have heard that Antichrist shall come, so, even now there are many false Teachers risen up, who, in several sorts and measures, are Adversaries to Christ: which shows us that, indeed, it is already the beginning of the last Age.

Note ; Of the Controversy about Antichrist, see the Notes on 2 Thes. 2. there are four Opinions very commonly pleaded for; and others, by some few.

I. Most of the old Doctors and Christians, that have left us their Thoughts, took Antichrist to be a false, pretending Christ, that should rise up towards the end of the World; little dreaming that the Pope was he; much less, that all the visible Christian Church was then, in its most flourishing state, Idolatrous and Antichristian, as some hold. By which it appeareth, that it is a Point that Godly Men may be ignorant of: for few now, but the Papists are of this Opinion.

II. Others think that Mahomet is the great Antichrist, as being that open Enemy of Christianity; who by pretending hatred to Idolatry, hath set up himself, and won more of the World, than all the Christian part of the Earth, by far.

III. Most Protestants hold, that the Pope is the Antichrist; but they greatly disagree of the time when he began to be so: Some say, at the Churches Deliverance by Constantine, which was three hundred and four years after the Birth of Christ: Some say, About Anno 604. when Phocas named Pope Boniface the Third, Universal Bishop in the Empire. And thence riseth a Doubt, whether the same Claim made not John of Constantinople Antichrist before, and so there • e not two Antichrists: And whether the like Ambition made not Cyril, Theophil • s, and other Patriarchs of Alexandria, and divers other Bishops, to be so many Antichrists. Some say, He began about Hildebrand 's time, when the Claim of Universal Head, and Vice-Christ over all the World began, with Power over Princes; which was above a thousand Years after Christ. And some few say, He began about Innocent the Third; when the General Council of the Lateran owned that Power, with Transubstantiation, and the Murder of Reformers, as Heretics. The Reasons for the Opinion that the Pope is the Antichrist, you may find in many Volumes; and particularly, Bishop G. Downame 's.

IV. Others think that Antichrist was a false Christ, who was to appear in the days of some of the Apostles, or that Generation, to seduce the Jews into Rebellion against the Romans, to their destruction. And they are very confident that John here meant no other than Christ himself meant in Mat. 24. and received his Notice from none but Christ, and that Christ's own words are the surest Notification, who is the Antichrist: For, it is mentioned here, not as a thing known only by special Inspiration to them, or the Apostles, but as a received former Prophecy; [ As you have heard that Antichrist shall come. ] And which way did they hear it, but by the Apostles, as from Christ; whose words the Evangelists have not omitted? Now Christ's words were, [ Many shall come in my Name, saying, I am Christ, and shall deceive many. ] Here he doth not fix the name on any one, more than on others. And it is certain that Christ was not mistaken; but what he fore-told did come to pass: though we read not of any that was expressly called Christ and commonly so believed, that was not, because none attempted so to deceive men, but because their success was small, and soon stifled, and not like Mahomet 's. Biza, on the Text, Mat. 24. saith, [ In my Name, is, They shall usurp the Name of the Messiah, or Christ. Such was that Dositheus, whom Theophilact speaketh of, and Simon, and Theudas; and after these, Manes, who also chose his twelve Apostles. And in our Memory, the Munster- Anabaptists attempted the same; and after them, David George, the Prince of the Libertines. ] (So James Nailor lately, the Quaker whose Tongue the Parliament bored through, whipped him, and imprisoned him till he died, for solemnly personating Christ, riding into B • istol. ) But there were others that promised to deliver the Jews, till they drew them into Rebellion, to their destruction; and so took on them to redeem Israel, though they called not themselves the Christ. Almost all Expositors agree, that these were the Antichrists meant by Christ, Mat. 24. But, though these were then shortly to arise, it followeth not, but that more such might arise after them: and such was Mahomet. above all others, notorious by his Alcoron, Kingdom, and Success. And, as Ebion, Cerint • us, and some other Heretics, were against Christ in some degree, so more notably is the Pope in that degree, as he arrogateth Christ's Prerogative, and maketh himself a Vicarious Head of the whole Church on Earth. So that these grant, that such Popes are one sort of those Antichrists that should after arise; but that the Pope is not he that is meant by Christ, in Matth. 24. nor here by John.

And whereas 2 Thes. 2. is objected for One Man of Sin, &c. they say, that it is not Antichrist properly, that is there mentioned; but the Anti-God, the Roman Idolatrous Emperor, that should cause Jerusalem 's Desolation, and set up there the Idol of Abomination.

There is the like mention of Antichrist again, Ch. 4.3. [ Every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God: And this is the spirit of Antichrist, whereof ye have heard that it should come, and even now a ready is in the world. ]

So, Ch. 2.20. [ He is Antichrist, that denieth the Father and the Son ]

And, 2. Joh. [ For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver, and one Antichrist. ]

And (say they) when no other Text in Scripture hath the name Antichrist, and these four all thus expound it of such as deny Christ's Incarnation, and directly oppose him; and such as were then in being, and of many such Heresies, and not of one Man, or Order, alone; and when all this concurreth with Christ's own words, of many false Christ's, that should deceive the Jews to their destruction, whence can we expect a surer Exposition of Antichristianity, whether we take the name for an Adversary to Christ, or for a false Christ.

When Grotius singleth out Barchochebas, as the chief Antichrist, who called himself the Messiah, and seduced thousands, and even the Sanhedrin of Rulers, in • o his Error, to their destruction, it is answered by some, That this was all done before this Epistle was written. To which some reply; 1. That this is utterly uncertain, because that Epiphanius saith, John was first banished under Claudius : and because the contrary Tradition hath no good Evidence, and because the Apocalypse is the best Expositor, whose very Style implieth that, at least, much of it was written before the Destruction of Jerusalem ; and so may this Epistle. 2. Were it certain, John maketh no one to be the only, or grand Antichrist, and therefore Christ's words might be first fulfilled in Barchochebas, and such others; and yet more after may succeed them.

The two other Opinions, (1. That it is only Simon Magus. 2. Or Vespasian ) I think not worthy the confuting.

In these difficulties, I only advise the Reader, that he never forsake great and certain Truths, or Duties, for anything uncertain: And that Human Faith overthrow not Divine Faith: And no man's Opinion draw him to depose Christ, by denying all his Visible Church, and making it all, in any Age, (much less in its best state) to be Idolatrous and Antichristian: Or to b • frightened from Christian Love, Unity and Peace, or from any lawful thing, by the mere name of Antichrist. But to judge of Doctrines by Scripture, and of Persons by their Doctrines, Practices, and Personal Qualification; and to hate sin impartially, wherever he findeth it; and to accuse rashly and unjustly, neither Persons, Parties, or Societies.

19. They went out from us, but they were not of us: for if they had been of us, they would, no doubt, have continued with us: but they went out, that they might be made manifest, that they were not all of us.

19. These Deceivers (the Nicolaitans, Ebion, Cerinthus, &c. ) were indeed in our Communion, and went out from us; but they were never sincerely of the same Faith and Spirit with us; else they would have stayed with us: But they went out, and separated, and set up their Heresies, that they might show that they were never sound in the Faith.

20. But ye have an unction from the holy One, and ye know all things.

20. But the most holy God and Savior hath anointed you with his holy Spirit, which will lead you from pernicious Error, into all necessary Truth, if you obey him.

21. I have not written unto you, because ye know not the truth: but because ye know it, and that no lie is of the truth.

21. It is not as supposing you ignorant of the Truth, that I write to you; but because you know the necessary Truth, and therefore may the easier reject all inconsistent Falshoods.

22. Who is a liar but he that denieth that Jesus is the Christ? he is antichrist that denieth the Father and the Son. 23. Whosoever denieth the Son, the same hath not the Father: but he that acknowledgeth the Son, hath the Father also.

22, 23. And who is the dangerous Liar, but he that denieth that Jesus is the Christ; and consequently, denieth the Father?

Note ; The scantness of History leaveth it uncertain, what sort of Seducers John meaneth; whether some that fell to flat Infidelity, directly renouncing Christianity; or only such as Ebion, Cerinthus, and others, that denied somewhat of Christ's Being, his Manhood, or his Godhead, or his real Suffering: Or those that were for Moses 's Law, and held, that Christ may be denied with the Tongue, in case of danger, so that the heart deny him not; pretending that God will have Mercy to ourselves, and not Sacrifice.

24. Let that therefore abide in you, which ye have heard from the beginning: if that which ye have heard from the beginning, shall remain in you, ye also shall continue in the Son, and in the Father.

24. Hold fast the Doctrine which at the first ye received from us, and turn not after Novelties: and this will preserve you against Seduction, and continue you in the Faith, Relation and Love, of the Son and Father.

25. And this is the promise that he hath promised us, even eternal life.

25. And if you live by • aith upon his Promises, he will give you Eternal Life, which he hath promised, whatever you suffer or forsake here in the way.

26. These things have I written unto you, concerning them that seduce you.

26. It is the seducing Heretics, who occasion my writing these Warnings to you.

27. But the anointing which ye have received of him, abideth in you: and ye need not that any man teach you: but, as the same anointing teacheth you of all things, and is truth, and is no lie: and even as it hath taught you, ye shall abide in him.

27. But I hope I need no other Argument, to confirm you in the Christian Faith, against Seducers, than that the Spirit of Christ, which is his Witness, Agent, and Advocate, hath through his Apostles Preaching and Imposition of Hands, been given to you, and among you. His Miracles have sealed his Truth before your eyes; and his illuminating and sanctifying Grace hath been given you, if you be true Believers. And I hope you will not deny the Holy Ghost: As he is thus the Infallible Objective Evidence of Christ's Truth, so is he in you, an Efficient, Illuminating Teacher, and ready, within you, to plead Christ's Cause, and teach you all necessary Truth. Therefore you need not any man's Testimony and Teaching, as those do that have no other, but must take the Word of Man alone. Use Christ's Ministers but in due Subordination to the Spirit, and quench it not and he will keep you.

28. And now, little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.

28. Therefore, Children, waver not, but fixedly abide in Christ, and true Christianity; that when he shall appear in Judgment, we may see and meet him with joyful confidence, and not with shame unto Condemnation, as Apostates will.

Note ; 'It is wonder that he that expounds all this, of Christ's coming to destroy Jerusalem by the Romans (his Enemies) should think that all the Christians, to whom the Apostles wrote, should then meet Christ, or be so much comforted therein, when most were like to die first, and few living to be much the better for it: And Christian Compassion would fill them with Grief, as Paul had, Rom. 9. and 11. and not make them like men of utter malice, to take it for so great joy, to have the Jews so murdered, when Christ wept over them, that foretold it; and when the Romans were far more to persecute the Church, near three hundred Years. And this Exposition leaveth all the Christian World since, to this day, little more use of the abundance of Motives and Comforts of the New Testament, than of the fulfilled Prophecies of the Old. Do not Christ's and the Apostles words nearly concern us? Or should the Church be moved to Constancy, Patience and Comfort, chiefly, sixteen hundred Years after, because a Million of Jews were killed then?

29. If ye know that he is righteous, ye know that everyone that doth righteousness, is born of him.

29. And as ye believe that Christ's is just, and a Lover of Righteousness, so all that sincerely live a righteous Life towards God and Man, are new born, by his Sanctifying Spirit, to his Image, and shall surely be received and owned by him.

CHAP. III.

1. BEhold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God; therefore the world knoweth us not, because it knew him not.

1. Let us therefore, instead of forsaking Christ, admire the wondrous Love of God to us, that hath, in Christ, adopted us to be his Sons. Indeed our Dignity is unknown to the unbelieving World; for they knew not Christ to be the Son of God, and how then should they know us?

2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is.

2. And it is no wonder if our Condition be unknown to the unbelieving World; for though we are already the Sons of God, and have Right, by Promise, to future Glory, our future Glory is yet unseen, and what we shall be, doth not appear to the World, or to our own sight: But we know by faith, that when Christ appeareth, we that are his Members, shall, in our several measures, be made like our glorified Head, in the Perfection both of Soul and Body, and place and state of Blessedness. For he hath promised that we shall be with him, and therefore shall see him as he is, and therefore be made capable of such a sight, and glorious Communion.

3. And every man that hath this hope in him, purifieth himself, even as he is pure.

3. And knowing that, without Holiness, none can see God; and that, it is the Pure in heart that have the Promise of seeing him, therefore all that have a true effectual Hope of seeing him, will make it their chief care to purify themselves, that such Likeness to Christ may render them capable of such a blessed sight.

4. Whosoever committeth sin, transgresseth also the law: for sin is the transgression of the law. 5. And ye know that he was manifested to take away our sins, and in him is no sin.

4, 5. For, to sin, is to transgress, and break God's Law: for that is the definition of Sin. And ye know that Christ came in the Flesh, to be a Sacrifice for Sin, and to take it away, and destroy it, and never sinned himself; and all this, that he might vindicate God's Law and Holiness.

6. Whosoever abideth in him, sinneth not: whosoever sinneth, hath not seen him, neither known him.

6. So far as any man is in him, and is taught and ruled by him; so far is he freed from all sin: and all his true Members are delivered from the predominant love and practice of all known sin; and are willing to know all, that they may avoid it. And he that would not know it, and when he doth know it, doth not hate it more than love it; and so far forsake it, as to conquer the Dominion of it, and live in sincere and willing holy Obedience in the course of his Life, may boast falsely that he is a Christian; but indeed, hath no true saving knowledge of Christ.

7. Little children, let no man deceive you: he that doth righteousness, is righteous, even as he is righteous.

7. Be not so childish, as to be deceived by the vain words of any that pretend to be righteous before God, on any account whatsoever, while they live in Unrighteousness and predominant sin; as if God would justify the Wicked for their Opinions or Presumptions. It is he that, being called, justified and sanctified by the Merits and Spirit of Christ, doth live in a sincere Obedience to him, and labors to be like him, in Holiness and Love to God and Man, whom God will call a righteous man, and save him as such, when he is Judge.

8. He that committeth sin, is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

8. So far as any man sinneth, so far he is of the Devil, and like him: and he is the Servant of the Devil, in whom sin is predominant: or that liveth in the love and practice of any sin, not consistent with true hatred of it, and Repentance, and the predominant love and practice of holy Obedience. And Christ will be no justifying Advocate, or Judge, of the Servants of the Devil (though he may, by making them just and holy, turn them from the power of Satan, to God; and judge them just, when he hath made them just, both by Conversion and Pardon, but not before.) For the Son of God came purposely into the World, to destroy the Works of the Devil, in all that he will save; and not to call the Wicked, Righteous.

9. Whosoever is born of God, doth not commit sin: for his seed remaineth in him, and he cannot sin, because he is born of God.

9. He that is truly regenerate by the Spirit, is made a hater and forsaker of sin, and therefore doth not live in the ruling love or practice of it; nor indeed, commit any sin, in that degree that he is sanctified; much less, live in willful, gross sin: for God's Word and Spirit, by which he was regenerate, still abide in him. And it is a Contradiction to say that, at once, he is a holy person, born of God, and yet liveth in reigning sin.

Note; [Cannot ] Here signifieth a Hypothetical Impossibility, because 'tis a Contradiction, and not a natural Impossibility; much less, Impotency: for it is sinning, and not forbearing sin, that signifieth Impotency. And the Contradiction is only on Supposition that he continue sanctified.

10. In this the children of God are manifest, and the children of the devil: whosoever doth not righteousness, is not of God, neither he that loveth not his brother.

10. It is not by proud Boasting, nor barren Opinions, that God's Children are known from the Children of the Devil; but by the Image of God, which Faith in Christ doth cause in his true Disciples. He that doth not live in the true love and practice of Righteousness towards God and Man; abhorring and avoiding Ungodliness, Injustice, and fleshly Lusts, is no Child of God, but of the Devil: nor he that doth not unfeignedly love all Christians, as Christians; and men, as men; and live in Charity to them accordingly.

Note ; That wicked men are called, The Children of the Devil, because they are like him, and do his Will. And the World swarmeth with men so like to Devils, in Lying, Malignity and Mischiefs, as maketh it easy to believe, that there are Devils, and a Hell.

11. For this is the message that ye heard from the beginning, that we should love one another.

11. For this is the Message which Christ, the Lord of Love, did commit to us, and, from the first, we have preached to you, that Love is the very •• m and End of Law and Gospel.

12. Not as Cain, who was of that wicked one, and slew his brother: and wherefore slew he him? because his own works were evil, and his brother's righteous.

12. That we be not like wicked Cain, who was of the Diabolical Disposition and Practice, and killed his own Brother. And, Why did he kill him? Not for any ill desert, nor for any harm that he had done him: but because he was bad himself, and his Works bad; and his Brother's Righteous, and, by difference, condemned him.

Note ; Doubtless, God permitted Adam 's first Son to be wicked, and murder his righteous Brother, to show the World, what a state we are first in, since the Fall, by natural Pravity; and that we are, as such, the Children of the Devil, till Grace recover us: and to expound the Enmity put between the Seed of the Woman, and of the Serpent; and to tell us, what a War will be continued upon Earth, from the days Cain and Ab • l, till the End; and that Superiority and Cruelty will usually be against the Righteous, whose Victory is mostly by patient Suffering and Death.

13. Marvel not, my brethren, if the world hate you.

13. If the ungodly Successors of Cain, whose own Works are evil, do hate Godliness and Conscience, and hate you for them, take it for no strange or unexpected thing: It hath been so since Cain 's days, and will be so, as Christ foretold.

14. We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother, abideth in death.

14. Love being the great Work of God's Renewing Spirit on the Soul, it is by Love, especially to all true Christians, that we know that we are changed from the Cainish, corrupt state of Death, into the state of holy Life. Whatever else men have, if they have not true love to others, especially to godly Christians, they are yet dead in sin.

Note, 1. By [ The Brethren, ] here is meant, [ Christians, as such: ] Not only those of some Party in Opinion which we like, nor only those that are friendly to us, nor yet all men, or all called Christians alike; though all men must be loved as men. It is, to love God in man, and man for his sake, so far as God's Amiableness shineth in them; specially, to love God's Holiness in holy persons.

2. It is not all Love to godly Christians, as such, that will prove us translated from Death to Life; but to love them, and God in them, better than the Pleasures and Wealth of the World. The cheap Love of such as wish men well, but will be at no great cost or danger for any, because they love their Money better, is the Hypocrites Love.

15. Whosoever hateth his brother, is a murderer: and ye know that no murderer hath eternal life abiding in him.

15. Note, 1. How dreadful a Sentence this is against malignant, or factious Haters of Brethren.

2. But the Self-deceit of murderous Hypocrites is, by taking Brethren for no Brethren; but, as the Papists, first call them Heretics, Schismatics, Fanatics, Puritans, Rebels against the Pope or Church; that they may justify their hating, murdering, imprisoning, silencing, and ruining them. As the Scribes were loath to know who was their Neighbor, so are these loath to know who is a Brother: But God will know his Children, though men call them by reproachful names. Alas for the murderous Generation, that preach, write, and strive to destroy the Upright, and say, they killed them, or ruined them in Love; (that is, they hated them in Love.) Woe to them, when God shall judge them.

3. Every degree of unjust Hurt or Hatred is a Breach of the Sixth Commandment: But the meaning is not every degree, or mistaking wrong, is as bad as actual Murder, or as sure a sign of Death. Alas! how few else would live.

16. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren.

16. As God hath manifested his Love to us, by laying down for us the Life of our Redeemer; so if we be God's Children, we must learn of him (as to love our Enemies, so) if God should call us to it, as needful to better ends than our lives, to lay down our lives for Christian Brethren.

17. But whoso hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?

17. And if Love must make us die for others, surely those have no true Love to God, and to the Brethren, as God requireth, who cannot lay down part of their abundance (perhaps superfluity) for them; but while they are well able, yet cannot find in their hearts to relieve them, but shut up the bowels of their compassion from them.

Note ; O the dreadful account that many of the Rich must give, that feast all the year, while their poor Neighbors hunger! and spend forty times more in (needless) house-keeping, as they call their Luxury, than on the Poor.

18. My little children, let us not love in word, neither in tongue, but in deed, and in truth.

18. Let not your Love be hypocritical, which will bring forth no better fruit than good wishes, and fair words, but show the truth of it by your cost and real helps.

19. And hereby we know that we are of the truth, and shall assure our hearts before him.

19. It is by such efficacy and real fruit that we must know that we are true Christians, and not Hypocrites, and must have assurance that our hearts are true to God.

20. For if our heart condemn us, God is greater than our heart, and knoweth all things. 21. Beloved, if our heart condemn us not, then have we confidence towards God.

20, 21. For if our Consciences tell us that our Love is barren and fruitless, and so condemn us of Hypocrisy, God is greater, and more acquainted with our Hypocrisy than our Consciences: But if our Conscience truly witness the sincerity of our Love by the fruits of it, then this assurance of our Sincerity giveth us boldness towards God.

22. And whatsoever we ask, we receive of him because we keep his commandments, and do those things that are pleasing in his sight.

22. And if we do God's Will sincerely, in obeying his Commands, and the things that please him, he will hear our Prayers, and grant our just desires, and give us that which is good for us; whereas, if we love iniquity, and live therein, God will not hear our Prayers.

Note ; They that deny that holy, sincere Obedience, is any condition of God's hearing our Prayers (because Faith hath the promise) contradict the scope of Scripture.

23. And this is his commandment, that we should believe on the Name of his Son Jesus Christ, and love one another, as he gave us commandment.

23. And the sum of all this acceptable duty is but this, To believe truly in Jesus Christ, our Redeemer, our Teacher, King and Intercessor, and to obey his great Command of Loving one another; with all such God is pleased, and heareth them.

24. And he that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, by the Spirit which he hath given us.

24. And if we keep Christ's Commands (of fruitful Love in Faith) there is a near Communion between Christ and us; we dwell in Christ as his Members, and he dwelleth in us; and his dwelling in us is by the Spirit of Love and Holiness (the Seal of his Promise) which he hath given us: (He that keepeth Christ's Commandments (specially of Love) hath his Spirit:) And Christ dwells where his Spirit dwells.

CHAP. IV.

1. BEloved, believe not every spirit, but try the spirits, whether they are of God: because many false prophets are gone out into the world.

1. There be many false Teachers, who pretend to Revelation as Prophets, who teach you the Doctrines of Sensuality, Worldliness and Malice, contrary to the Doctrine of Holiness and Love, which I have taught you: Therefore believe not that every man speaketh by God's Spirit who pretendeth to it; nor that every strong suggestion in yourselves is from God's Spirit, which seemeth such before you try it: But try all pretences of the Spirit, whether they come indeed from the Spirit of God, or rather from Satan, or men's own imagination corrupted by pride.

Qu. How shall we justly try Spirits, or spiritual pretences? Ans. By somewhat that is more easily known, and no otherwise: And that is two things; 1. The common certain notices of the Light and Law of Nature. 2. By the Infallible words of the Spirit in Christ and his Apostles, and Prophets: For both these are the sure Word of God, who doth not contradict himself: Our gifts of the Spirit are lower than the Apostles, and must be tried by theirs, which were given them to record a Rule for us.

2. Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh, is of God. 3. And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God: and this is that spirit of Antichrist, whereof you have heard, that it should come, and even now already is it in the world.

2, 3. By this you shall know whether these Pretenders speak from the Spirit of God: For the Spirit of God is the Spirit of Christ, sent by him to be his Advocate, and plead his Cause, and do his Work in the World, and therefore beareth witness of him: If therefore these Teachers, truly and openly in the face of danger, do own, profess and preach Christ Jesus, as the Incarnate Word and Son of God, sent from Heaven to redeem, teach, rule and save us; this Doctrine is of the Spirit of God. But if they deny the Godhead, or Manhood of Christ, or that he is indeed the true Incarnate Savior, Prophet, Priest and King, or will not own him in hazards or sufferings, but deny him to save the flesh, and teach men so to do; this Doctrine and Spirit is not of God: But this is the Spirit of Antichrist, which you have been foretold should come, and is already in the World.

Note ; By the Spirit of Antichrist is not here meant, the Spirit sent by Antichrist, but the same Doctrine that Antichrist will vend, and therefore from the s • me Spirit that acteth Antichrist, which is a Spirit of opposition to Christ. And in those times Ebion, Cerinthus, and many other Heretics did, some deny Christ's Manhood, some his Godhead, some his Death, and some his Resurrection, and each part of his Office was denied: That among all there Simon Magus only should be the Antichrist, I see no reason to believe, of which more before and after.

4. Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.

4. But your Faith in Christ is of the Spirit of God, who dwelleth and worketh in you, and you have overcome the worldly seducing Spirit, its Doctrines, Baits and Temptations; for God's Spirit which is in you, is more powerful than the Spirit which deludeth the World.

5. They are of the world: therefore speak they of the world, and the world heareth them.

5. These Seducers are men of a worldly interest and mind, and therefore they preach a worldly Doctrine, fitted to a worldly Interest and Ear; and therefore worldly men believe them.

6. We are of God: he that knoweth God, heareth us; he that is not of God, heareth not us. Hereby know we the spirit of truth, and the spirit of error.

6. We are of God, and can prove our Mission by his attestation to our Doctrine, as being from God: And therefore all that truly know God, will receive and own our Doctrine as God's, and us as his Apostles: but he that is not of God, having not the same Spirit, receiveth not the same holy Doctrine, nor us. Thus differ the Spirit of God, and of Error.

7. Beloved, let us love one another▪ for love is of God; and everyone that loveth, is born of God, and knoweth God. 8. He that loveth not, knoweth not God; for God is love.

7, 8. And as true Faith in Christ, and open confessing him, is one sign ; so true Christian LOVE is another, to know that our Doctrine and Spirit is of God: Therefore be sure that you unfeignedly love one another: Most certainly LOVE is of God; (common Love is his common gift, and holy Love is his special grace;) and everyone that Loveth Saints as Saints, as well as Men as Men, sincerely for the Love of God, and goodness in them, is so far like God (who as the God of Nature, loveth Nature, and as the God of Grace, loveth Holiness,) and therefore is a regenerate Child of God, and hath true Faith and Knowledge of God, or else he could not love him in his Saints. And whatever they pretend, they have no true effectual Love of the most Holy God, or of his Will, who love not his Holiness in his Children, and are not dear to one another. For LOVE is not a mere quality in God, but his very Essence: GOD IS LOVE.

Note ; I know no sentence more worthy to be written in Letters of Gold, or rather written on all our hearts: But the other two prime Attributes written in this Epistle must be conjoined, GOD is LIFE, LIGHT and LOVE: And LOVE is complacency, and includeth Infinite JOY or PLEASURE.

9. In this was manifested the love of God towards us, because that God lent his only begotten Son into the world, that we might live through him.

9. And God's Essential LOVE doth tend to communication; he is good, and doth good: He loveth us, not with a barren Love, as Hypocrites do; but he chose this most woderful glorifying way of public manifesting his Love to us, even by sending his Son into the World, that we might live through him.

10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins.

10. And the Glory of God's Love to us, is not only that he consequently loved us for loving him; but that he antecedently loved us (that we might love him) and (while we were in sin and enmity) freely s • n • his Son to be the Propitiation for our sins.

11. Beloved, if God so loved us, we ought also to love one another.

11. And God's great works, and glorious manifestations of himself to us are purposely to be (as the Seal to the Wax) to make us like him in our degree: And he therefore chose this astonishing way of revealing his LOVE to us, that by it we might be brought to love him, and one another for him.

12. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

12. It is God himself that his Love • blig • th us to LOVE. But as we see him but in the Glass or Image of his Nature and Holiness in Man; so we must Love him 〈◊〉 we see him here, even in the Natu • e and Holiness of Man: And if • e thus holily love one another as God •• Image, God by his Spirit dwelleth in us, for it is his Spirit of Love that maketh us thus Love: And his Love to us attaineth its end, which was to make us like him in Love. (O that Christians would study this well!)

13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

13. By this sure evidence we know that God and we do, as it were, dwell in each other, and have blessed communion, because he hath given us this Spirit of holy Love.

14. And we have seen, and do testify, that the Father sent the Son to be the Savior of the world.

14. And we are the Preachers of Faith and Love; as we have seen, so we testify, that God the Father glorified his Love, by sending his Son to be the Savior of the sinful World.

15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

15. It cannot be that any man can soundly believe such astonishing Love, that God was manifested in flesh, or that the Father sent his Son into flesh, by his Doctrine, Example, Suffering, Merits, Resurrection and Intercession to save us, and shall confess this, whatever suffering it cost him, but that man must needs be possessed by God's Spirit of holy Love, and so God dwelleth in that man by his Spirit, and that man in God as the great Object of his Faith and Love. ( For with the heart man believeth to righteousness, and with the mouth confession is made to salvation, Rom. 10.

16. And we have known, and believed the love that God hath to us. God is love, and he that dwelleth in love, dwelleth in God, and God in him.

16. And knowing, and by Faith believing the Love that God hath to us, and hath declared in Christ, we again conclude, that GOD IS LOVE, and he that dwelleth in Love (as his ruling habit of Soul, and practice of Life) dwelleth by communion in God (as the Eye in the Light; and a Friend by Love dwells in his Friend,) and God by his Spirit of Love in him.

Note ; I pref • r this Verse before all the Human Learning in the World.

17. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

17. And our Love is for this blessed effect, that we may joyfully now foresee, and stand at last before him in Judgment, as the Lord, to whom by Love we are endeared and united: For as his Interest is dearest to us in this World, and we obey and follow him in suffering; so it is that we may come to him in Glory, with whom our Life is now hid.

18. There is no fear in love, but perfect love casteth out fear: because fear hath torment: he that feareth, is not made perfect in love.

18. For though our darkness and guilt would keep us under terror, lest God should destroy us, or our weakness make us fear the power of man, and bodily calamities and death, yet the Love that I speak of, hath none of this terror in it; but were it perfect, it would fully quiet the Soul, and cast out all distrustful, painful fear: For though cautelous preventing fear of all danger is necessary in this life to our safe avoiding evil, and the awe and reverence of God is the duty of every creature; yet tormenting, or painful troubling fear cometh from distrust, and showeth that our Love is yet imperfect.

Note ; This is spoken both of tormenting fear of God and Man, of Hell and of Death, Sicknesses and Crosses here. For he that by Faith is fully persuaded of God's great and special Love to him, such as he hath manifested by Christ, and thereupon doth love God entirely above all, in that measure, cannot fear that such a God will damn him, or leave him to the malice of Men or Devils, and by death itself do him any hurt inconsistent with dearest Love. If Wives and Children fear not being murdered by loving Husbands or Fathers: perfect Love would make us fully quiet in our trust in God. Painful fear of Hell, Death, Sickness, Poverty or Persecutors, doth show a distrust and doubting of God's Love (who could sure quickly save us by such a word as made the World) and an imperfection of our Love to him as caused by this distrust. Fear may stand with true Faith and Love, but not with perfect. Only I confess sensitive passion, through bodily disease or disposition, quite differing from rational Fear, is a Tyrant, which Faith and Reason will not overcome. As a man bound with Chains to the top of a Spire Steeple is rationally sure that he cannot fall, and yet is terrified with looking down. O how should fearful Christians study Trust and Love, as their only cure and quieting help.

19. We love him, because he first loved us.

19. And it is the knowledge of God's antecedent Love to us, giving us a Christ and Grace, and making us love him, which thus delivereth the Soul from fear, and turneth us to him with love and boldness: If his Love had been a mere dependent consequent of ours, how uncertain should we be of its continuance!

20. If a man say, I love God, and hateth his brother, he is a liar: For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

20. But still, I say, our Love to God must be shown in our hearty Love to our Brethren: To hate and persecute them, yea not effectually to love them, proveth him a Lyar, who saith, he loveth God: It is God in his Image that you must love and help: He needeth you not, but he will make you need one another, to try your Love and Obedience to him. If you love not his visible Image, how can you love the invisible God? This doth but detect yourself-deceiving Hypocrisy.

21. And this commandment have we from him, that he who loveth God, love his brother also.

21. And he • hat will be the Judge who love him truly, hath made this his summary great Commandment, that you must love God first, and above all, and your Brother or Neighbor for his sake as yourselves: And you love him not if you keep not his great Commandment.

CHAP. V.

1. WHosoever believeth that Jesus is the Christ, is born of God: and everyone that loveth him that begat, loveth him also that is begotten of him.

1. Note ; That it is believing God and not Man only, a Divine Faith, and not a Human, a sincere Faith, and not a doubting Opinion, that is here called [ Believing, ] Believing this on the word of our Rulers or Teachers is good, but it is but preparatory to Religion, and the Belief of God: And it is a matter of such great importance to believe it sincerely as God's Word, that God was manifest in flesh, and appointed Christ to the Office and Work of Man's Sanctification and Salvation, that it is not possible but such a sound Belief must fill the Soul with love to God, and carry it up to a holy and heavenly state, as the Regenerate are: Nor is it possible but such should love that Savior, who is the Image of God's Love.

2. By this we know that we love the children of God, when we love God, and keep his commandments. 3. For this is the love of God that we keep his commandments, and his commandments are not grievous.

2, 3. And you must know, that it is not all Love to one another, or to good People that will prove us regenerate (for men may love them as their Friends, for loving them, or for being of their Opinion, Sect or party, or for their Interest, &c. ) But your love to men as God's Children is sincere and saving, when it is God himself that you love most, and them for his sake: And when his Love maketh you keep his Commandments. And his Commandments are not heavy, nor have anything in them which men should be unwilling to keep, but should be both our work and pleasure.

4. For whatsoever is born of God, overcometh the world: and this is the victory that overcometh the world, even our faith.

4. God's Spirit is stronger than the evil Spirit that ruleth the ungodly World; and therefore all that are truly regenerate, do overcome the Love and Temptations of the World, though not perfectly, yet in prevalency. And how do we overcome the World, but by firm believing in Jesus Christ, and the Love of God, that will bring us to a far better World: The things believed prevail against the things seen, in all that are true Believers indeed.

5. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

5. Where do you see any truly overcome the Love of this World, but they that believe that Jesus Christ hath purchased, and promised, and will give them a better? And how else should we overcame the World, but by believing in him that overcome it, and is preparing a place for us in Heaven, and hath made us the Heirs of Glory.

6. This is he that came by water and blood, even Jesus Christ, not by water only, but by water and blood: and it is the Spirit that beareth witness, because the Spirit is truth.

6. This is he that, as he was baptized, so he instituted Baptism, for the cleansing of Souls: And as he was crucified, to be a Sacrifice for sin, so doth he, by his Sacrament and Grace, communicate this Sacrifice in its Benefits to us; which his Crucifixion signified, when both Water and Blood run out of his pierced Side. He cleanseth us, nor by Water and Baptism alone, but as a Sacrifice, by Water and Blood, and at a dearer rate. And the Witness, by which God attesteth all this to be his Truth, is, the Gift of his Spirit.

7. For there are three that bear record in heaven, the Father, the Word, and the holy Ghost: and these three are one. 8. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.

7, 8. For there are three in Heaven, who have given us their Witness to the Gospel on Earth; even, the Father, who hath from Heaven declared Christ to be his Son: and the Word▪ or Godhead of Christ, which he shown in his Miracles, Resurrection, &c. And the Holy Ghost, sent down for Infallibility, Miracles and Renovation of the Faithful. And these are so Three, as yet to be One. And on Earth, we have seen these three Witnesses attesting one thing by Agreement, even the Spirit in the Souls of Believers, in their Miracles and Holiness sealing the Truth; the Water of Baptism, and the washing of their Souls from Sin; and Christ's B • ood and Sacrifice, which is our Expiation, signified in the Lord's Supper; even as Christ, on the Cross, first recommended his Spirit into his Father's Hands, and then out of his pierced Side came Water and Blood.

Note ; Though much of these words, Vers. 7, 8. be not in many ancient Copies of the Bible, we have more reason to think that the Arians left them out, than that the Orthodox put them in; (other Texts that assert Christ's Godhead being so used.) But however, it need not offend the Faithful, there being so many other Texts which assert the Trinity.

9. If we receive the witness of men, the witness of God is greater: for this is the witness of God, which he hath testified of his Son.

9. If the Witness of credible Men and Controversies among us, much more must the Witness of God be believed: And this mentioned, is God's own Testimony of Christ.

10. He that believeth on the Son of God, hath the witness in himself: he that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son.

10. He that is a true Believer in Christ, hath the Spirit of Christ, which hath regenerated him: (for, if any man have not his Spirit, he is none of his.) And this Spirit of Power, Wisdom and Holiness, is most certainly from God, and an infallible Evidence, that God owneth the Gospel: therefore all these have the witnessing Evidence of Christ in themselves. And he that believeth not so sure a Testimony of God, doth make him a Liar; as if he gave the Holy Spirit as a false Witness of Christ, to deceive the World.

11. And this is the record, that God hath given to us eternal life: and this life is in his Son. 12. He that hath the Son, hath life; and he that hath not the Son of God, hath not life.

11, 12. And the sum of the Gospel, attested by God and his Spirit, is this; that God hath made a free Deed of Gift, of Pardon and Salvation to the World, even the Life of Grace and Glory; but so as that this Life is given us in and with Christ, who, with all these Benefits, is offered to Men, on condition of believing Acceptance: (As a Woman in Marriage, hath the Man with his Estate; and as we choose our Physician for Physic, our Teacher for Learning, our Ruler for Government, &c. ) He that hath Christ upon believing Acceptance, as his Savior, hath Life initially, and Title to Salvation: And he that hath not Christ, through his Unbelief and Refusal, hath not Life.

13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

13. These things I have written to you that are true Christians, that you may know what a Treasure you have in and with Christ; even, Right to Eternal Life, and its Beginning here: and that you may go on confirmed, and constant in the Faith.

14. And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us.

14. And through our Interest in Christ, his Merits and Intercession, we have sufficient ground of Confidence that, by and through him, our Prayers are heard, and that he will give us whatever we ask, which he hath promised to give, and we are fit to receive.

15. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

15. And if he thus hear your Prayers, we may reckon that, in his time and way, he will give us whatever Particular we ask, if we and our Prayers be qualified for his Promise.

16. If any man see his brother sin a sin, which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17. All unrighteousness is sin, and there is a sin not unto death.

16, 17. And this comfort you have, in your Prayers for others, as well as for yourselves: God will hear you for those, who are qualified for the Mercy which you beg for them, according to his Promise. Death, temporal and eternal, is the Wages of sin; but with great difference. There are many sins of Infirmity, which we hate and strive against; (as vain Thoughts, Words, Passions, Coldness in Duty, Imperfection in all Good;) and all sins that stand with true Repentance, and the predominant Love of God and Holiness. These the Law of Grace doth pardon, through Christ, and not damn any for: But Pardon must be asked, and shall be obtained, for the faithful, penitent, qualified person. But God hath told us, that he doth not pardon the Impenitent and Unsanctified, that had rather keep their sin, than leave it; and are unqualified for Pardon. Your Prayer to God, to pardon such, shall not prevail, while they are impenitent; much less for them that are Infidels, and blaspheme the Holy Ghost. And God's own Children may fall into some sins that are to be punished with Bodily Death, or • hame: Magistrates must put to death Murderers, and other capital Offenders; and when Magistrates do it not, God will oft times do it without them, himself; (as he did on Ananias and Sapphira, and others.) In this case, if one be to be executed by Justice, or be under God's Justice, that will put him to death, you may pray for his Soul, but you must not pray for his Life, though he repent; because it is against God's Law, and the common Good: And if you should pray for the Recovery of such a man in Sickness, God hath not promised you to recover him: No, nor any of his own Children, when their dying time is come.

18. We know that whosoever is born of God, sinneth not; but he that is begotten of God, keepeth himself, and that wicked one toucheth him not.

18. We know that all that are born of God, hate sin, and overcome it in the course of their lives; and live in no reigning sin which is predominant, but only hated infirmities, which consist with sincere, predominant Faith, Obedience and Repentance, (nor have any sin at all, so far as they have the Divine Nature;) but they watchfully keep themselves from the prevalence of Satan's snares.

19. And we know that we are of God, and the whole world lieth in wickedness.

19. And, though Christ's Flocks here be less than the World, we see by experience, that we are of God; guided by his Spirit, obeying his Laws, pleasing his Will, living to him, and hoping for his Glory, and that the unconverted World is wholly set on wickedness and mischief; so notorious is the difference between the faithful, and the ungodly World (which foretells the future difference.)

20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

20. In a word, by all aforesaid, we are certain of the truth of our Religion: We are sure that the Son of God is come, and Christ is he; and by his Doctrine and Spirit, hath enlightened us to know the true and only God, and his Will: and we are, by faith and the Spirit, planted into him who is the Truth; even into Jesus Christ. So that we are sure, it is the true God that we believe and serve, and the Gift and Title to Eternal Life, that by Christ we do receive.

21. Little children, keep yourselves from idols. Amen.

21. I speak to you in love, as if you were my own Children; but with care of you, as to your weakness, and what temptations the Idolatrous World assaults you with: As Christ hath called you out of the World, from Idolatry, which you have renounced; as you love God, and your Savior, and your Souls, hold close to Christ and return not to Idols, nor partake of their Sacrifices, nor seem to own them by Idolatrous Communion. Amen.

CHAP. I.

1. THe revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

1. Note 1. It is eminently called the Revelation, as being by Vision and Prophetick notice an extraordinary Revelation of future things.

2. Beza well observeth hence the Order of God's Revelation to his Church. First, God himself is the Fountain; he revealeth it to our Mediator, as Man, (who knoweth all things as God) that according to his Office he may be the Light and Teacher to his Church. Christ revealeth it to Angels; the Holy Ghost and Angels reveal it to Apostles and Prophets; they reveal and record it to the Church, where all must learn it, but specially Teachers, to tell it to the People.

3. It is things to come that are here revealed; therefore I cannot receive those two Learned men's Exposition, who make it a History in a Prophetick style, and say, that most, or very much of it, was done before it was written.

4. The word [ shortly ] made them expound almost the whole Book of things all fulfilled about Constantine 's time, or presently after Alaricus 's sacking of Rome. But [ shortly ] may signify no more than, 1. That these things will shortly be begun, though not so quickly finished; And 2. That a thousand years is with the Lord but as one day. But I confess that so much, as can be proved already done, we must not feign to be yet to come.

5. It is most like that this John was the Apostle, but it's not certain.

2. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

2▪ Who by this Writing truly telleth the Churches, what Christ by his Angel told him, as a faithful Witness of Christ, and of all that he saw and heard in this Vision and Revelation; some things that then were, may be mentioned, to introduce the Prophecy of things to come.

3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein for the time is at hand.

3. Note ; It is a desirable thing, and an addition to that man's wisdom and happiness, who understandeth this, and all other Scripture Prophecies; but this concludeth not that no other are blessed, or that many attain that degree o • happiness (For I think I never knew one su • h:) But the necessary parts of Christianity, which are in this Prophecy mixed with darker passages, all must keep that will be blessed.

2. The Time of their beginning was at hand, and the End not far off.

4. John to the seven churches in Asia, Grace be unto you, and peace, from him which is, and which was, and which is to come, and from the seven spirits which are before his throne:

4. I John send you this holy Greeting and Benediction Grace and Peace (the greatest blessings) be to you from the Eternal God, and those Angels whom he hath made your special Guardians.

Note 1. That it is Angels (and not the Holy Ghost's seven Graces) that is here meant, is after manifested.

2. Why they are called Seven, some say is, because seven goeth for a number of perfection, whence the Seven Planets, the seven days of the week, &c. But this is but men's conceit, and no part of God's Word. Nor can we prove hence, that God hath set seven Angels above all the rest. But all that we can know of it is, that John, being commanded to write to seven Churches, numbereth the Guardian Angels accordingly from their Charges.

3. This is no Prayer to these Angels, but a notice that God's Mercies are communicated to those Churches by their Ministry, and this message sent by them from Christ.

The naming of the seven Spirits before Christ, is no preferring them as above him: But Christ is after named, becausse much more is to be said there of him together.

5. Why seven Churches only are named, men variously conjecture; some say, because they are spoken of prophetically, as in their names seven states of the Universal Church, or its notable parts, to the end, are signified. But this (being impossible to be proved) is rather to pretend another Revelation, than to expound this. Others say, that it being only the Pro-Consular Asia that John wrote to, these seven being the Metropolitan City-Churches, did comprehend all the rest, as parts under them. But 1. T • is also is but a Human Imagination, without any proof. 2. If they mean that these were then made Ecclesiastical Metropolis's, it's a fiction without, and against, Historical evidence, which tells us of a far later date of Metropolitical Churches. 3. If they mean that they were Metropolis's only in a Civil sense, and that the Apostles, in planting Churches there, purposed or ordained that afterwards Church-Power should follow the Order of the Seats of Civil Power, I answer 1. That this is a crude unproved Assertion, and therefore of no authority or credit. 2. And it's known, that it was four hundred years after that this was decreed by a Council as a new thing. 3. And this was so far from being Apostolical, that it confounded the Church, setting in superiority the worst men that could but get into a Metropolis, and putting all Bishops and Churches at present under the Power of the People and Pr • sbyters o • one City, which was a Metropolis, and chose their own Bishop: Yea, Dr. Hammond thought that then no B • s • op had any Presbyters under him, and so there w • re n • ne but his People to choose him; (for the Neigh •• ur • ishops did not, though they ordained him;) Yea it turneth Churches upside down at the will of every Emperor, Heathen, Infidel or Christian, who can enfranchise or disfranchise Cities at his pleasure. 4. And there is no proof that these seven were all and only the Civil Metropolitical Cities of Asia.

3. Both these then being men's unproved Imaginations, yea and unlikely, it remaineth that these seven Churches were most eminent in Asia, both for greatness and those trials, virtues and faults which Christ was pleased to note as the occasion of this message; And if he see cause to send a message to seven, it belongs not to us to ask him, why he sendeth to no more.

5. And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the Kings of the earth:

5. Note, 1. By [ faithful witness ] is meant, the faithful and certain Messenger and revealer of God's will to man: 2. By [ first begotten ] is meant, both the Greatest and most Excellent, and the first in order and causality, who Rising from the dead, is the cause that we shall Rise 3. He is Prince of the Kings of the Earth, not only as Greater than all Kings, but as over them all in power▪ by whom they reign, and who d • th dispose of all, Eph. 2.23. Matth. 28.19. Joh. 17.2. Joh. 13 3. Joh. 5.22. Eph. 1.21. Col. 1.15, 16, 17. Phil. 2.9, 10, 11.

5. Unto him that loved us, and washed us from our sins in his own blood, 6. And hath made us Kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen.

5.6. To this Glorious Lord and Savior, who shown his wonderful Love to us, by his giving up himself a sacrifice for our sins, that the Merit of his Blood might cleanse us from guilt and sin, and justify us from it before God, and who hath chosen and sanctified us and made us by his Grace, a peculiar holy People to God, dignified in our Relation to Christ as Kings in honor, and brought us near to God like cons • crated Priests, to offer him our daily service acceptable through Christ; To him I say, shall be Glory and Dominion forever, in the acknowledgement whereof let all his Saints rejoice.

7. Behold, he cometh with clouds, and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall wail because of him: even so, Amen.

7. I have oft before inquired whether this Coming of Christ be 1. his Coming by the Roman Armies to destroy Jerusalem, 2. Or his setting up Christianity in the World, and destroying Heathenism, 3. Or his Coming at last in Glory. The matter is true as to all the three: But the text seemeth most strained by the first exposition, and least by the last: Every way he is dreadful to his enemies. But every eye seeth him not the first way; nor did the destroyed Jews acknowledge it to be by him.

8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

8. I am everlasting, before all Worlds and without end, and he who hath Power over all.

Note, These words seem to be the words of Christ, and not of God the Father; And with the sixth verse, which ascribeth to him everlasting Glory and dominion, do seem plainly to speak the Godhead of Christ.

9. I John, who also am your brother and companion in tribulation, and in the Kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

9. I John, who was your brother and companion, undergo the like sufferings as you do, in the same belief and subjection to Christ in his Kingdom, and in Patient enduring for his sake, was in the Isle of Patmos, whi • her I was banished for my Testimony, and preaching the faith of Christ.

10. I was in the spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

10. I was there in a transporting rapture by the Spirit of God, on the first day of the week, called by the Church, The Lord's day, (observed in commemoration of his Resurrection:) And I heard a voice call to me as loud as a trumpet.

Note 1. The vain cav • l of those that deny the [ Lord's day ] here to mean the Christians day of holy worship, even the first of the week, I have fully▪ confuted in a book called the Divine appointment of the Lord's Day. And it needs no confutation to those that are acquainted with Church History, who know that this day hath been kept holy as of Apostolical ordination and practice by the universal Church ever since the Apostles days, the heretics themselves consenting.

2. Christ owned his own day, and the suffering of his banished Solitary Servant, by the Communication of these extraordinary Revelations, and by the ecstacy of Spiritual influence.

11. Saying, I am Alpha and Omega, the first and the last: and what thou seest, write in a book, and send it unto the seven churches which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and Philadelphia, and unto Laodicea.

11. N. 1. The first sentence is out of divers Greek Copies; but is before spoken, & is the description of Christ's Eternity. 2. This was written by Christ's Command.

12. And I turned to see the voice that spake with me. And being turned, I saw seven golden Candlesticks.

12. To see who that voice came from which I heard.

13. And in the midst of the seven candlesticks, one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

13. One in the shape of a man who was a representation of Christ in splendid clothing like Aaron's.

Note, Whether it was the Angel that thus represented Christ, or Christ himself who assumed this appearing shape immediately, is uncertain.

14. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire. 15. And his feet like unto fine brass, as if they burned in a furnace: and his voice as the sound of many waters.

14, 15 Christ's apparition signifieth his Innocency & Glory by whiteness; his terrible majesty, by his fiery eyes and feet, and his dreadful voice; to affect all with Reverence, and his foes with terror.

16. And he had in his right hand seven stars, and out of his mouth went a sharp two-edged sword, and his countenance was as the sun shineth in his strength.

16. And in his right hand were held seven Stars, which signify the Pastors of the seven Churches, commissioned and upheld by him: And a two-edged Sword, from his mouth, signified his Word sent forth with power, to convert and save the Elect, and to convince and condemn the obstinate rejecters: And his countenance was glorious as the Sun in its clearest appearance.

17. And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying unto me, Fear not, I am the first and the last.

17. He laid on me his supporting hand of Love, when his terrible Glory had cast me at his feet and bid me Not fear, (for his Glory is joyful to his Servants, though terrible to his Enemies:) He is my Almighty, Eternal God, and my Hope.

18. I am he that liveth, and was dead: and behold, I am alive for evermore, Amen, and have the keys of hell and of death.

18. I am Christ who was lately Incarnate on Earth, and crucified for your sins, and now live your King and Intercessor in glory, and shall die no more: And death and all separated Souls are in my power, to be taken into Happiness, or cast out.

19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter,

19. Write these Revelations for posterity, which contain what thou seest, and the Exposition of some things that already exist, and the Prophecy of many things to come.

20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest, are the seven churches.

20. Note ; It is a great Controversy what is meant by Angels here; 1. Some say that the Prophetical phrase being primarily of proper Angels, as the Guardians of the Churches, yet as in their names intending the message to the Churches themselves, so it is here spoken of, and to the Churches, but as denominated from their several Angels: And this seemeth to me the most likely sense, viz. To the whole Churches, Pastors and People under the name of their Guardian Angels, though blaming the Churches, and not the Angels; which should not seem strange to them who feign such good men as Timothy to be the Angels, who were not guilty of the crimes here reproved. Thus Augustine d • Doctr. Christ. lib. 3. c. 30. citeth and seemeth to like Tyconius 's Exposition, who supposeth the whole Church meant under the Angels name.

2, Others suppose the Presbytery of each Church collectively governing them are called the Angels.

3. Others think that only the Metropolitans are meant as Heads of Presbyters, and other Bishops.

4. Dr. Hammond thinks there were Sub-Presbyters in Scripture times, and so that it is Metropolitans that are here meant; but such as were but single Pastors of Congregations, like a Parish-Pastor now that hath not so much as a Curate un • er him save Deacons, but was Metropolitan over many Dioceses of such single Bishops.

I am far from believing. 1. That any such Metropolitans were then settled; 2. Or that such Churches had but one Pastor; 3. Or that the single Bishop of a Metropolis was blamed for the faults of many Dioceses of Churches; 4. Or that the Bishops of the excellent Primitive Churches, were so quickly degenerate, and guilty of the crimes here mentioned, specially if Timothy was one. And this Exposition too grossly slurs Episcopacy. But if they were but single Pastors of single Churches, the difference is no great moment: What he speaketh of the Apostles intending so great a change afterward as Diocesans have made, requireth proof.

CHAP. II.

1. UNto the angel of the church of Ephesus, write, These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:

1. To the Pastors and Flock of the Church of Ephesus, meant by the name of their Angels, These things saith Christ before described, and commandeth me to write them.

Note 1. I believe not that Timothy was their Bishop in the ordinary sense as a fixed Pastor of that Church alone; but that he in his Itinerant course (described in Scripture, doing the work of an Evangelist) was there sometime, and is therefore by the Ancients called their Bishop, as Apostles were called Bishops, for planting and taking care for many Churches; when as there is not the least proof that they appropriated any Dioceses or Churches to each, as their proper charge, which other Apostles might not use the same Authority with, or were fixed to any.

2. I believe it yet less probable that Timothy was the Angel here accused, of leaving and falling from his first Love.

2. I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil, and thou hast tried them which say they are apostles, and are not, and hast found them liars:

2. Thy good works, and great labor in the Gospel, and thy patience in suffering for it, are not unknown or disregarded by me: And it is thy praise that thou dost not countenance nor tolerate among you, the seducing Heretics and wicked men; and that those that have pretended Inspiration, as sent of God, thou hast tried, and rejected them as proved liars and false Apostles.

3. And hast born, and hast patience, and for my names sake hast labored, and hast not fainted.

3. Note ; Chris • loveth and praiseth that which is good in the Churches, while he reproveth them for that which is evil.

4. Nevertheless, I have somewhat against thee, because thou hast left thy first love.

4. But for this I reprove thee, that you have not that hearty, servant Love to me, and to one another, which you had at the first; and that you grow colder when you should grow better.

Note ; Even good people may fall into a more cold, declining state, by negligence.

5. Remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly and will remove thy candlestick out of his place, except thou repent.

5. Look back on thy first Love and Works, and think whether it was not then better with thee, and whether thou hadst any cause to decline; Return to thy first works, or el;se I will shortly visit thee with the heavy punishment, of taking the Ministry and Gospel from thee.

Note 1. Declinings from former Love and Duty are displeasing to God, and tend to worse. 2. It is a grievous punishment to have the Gospel and Ministry taken away, either by Wars, Devastations, Persecutions, Silencing, and worst by willful Expulsion.

6. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.

6. It is commendable in thee, that thou hatest the deeds of the Nicolaitans, for I hate them.

Note ; It is lawful to distinguish such Heretics as are not to be tolerated in Church-Communion by the names of their Leaders: But this should not be done against tolerable differences, as tending to divide those that should all unite in the Christian name.

2. God hateth licentious Doctrines and Deeds, and so must we.

3. Whence these Nicolaitans had their name is not known certainly, but doubtful Tradition in History tells us, that Nicholas the Deacon, Act. 6. had a beautiful Wife, and he was blamed as jealous of her; and that thereupon he brought her forth, and bid who would take her, to show that he was above all fleshly lust; and that some people, misunderstanding him, thence took occasion to plead for the lawfulness of Fornication. The Heresy of these hateful Nicolaitans lay, 1. In making light of Fornication, 2. And in despising the Heathens Government, as if Christian Liberty lay in being from under its power; 3. And in teaching that to avoid suffering, men might deny Christ with the mouth, while the heart denied him not; 4. And that they might eat things offered to Idols, so they despised the Idol in their hearts. Paul, Act. 20. had before told these Ephesians, that grievous Wolves should enter and devour; and that of their own selves men should arise speaking perverse things, to draw Disciples after them: And it seems thus warned, they hated the Heresies. And St. John himself lived in Asia, and is said to die at Eph • sus, who no doubt would warn them (and was as above Timothy )

7. He that hath an ear, let him hear what the Spirit saith unto the churches, To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

7. Let all that hear or read these words of the Spirit to the Churches, set their hearts to them with regard, as of great and common importance: To him that in the day of Trial and Temptation doth overcome, by being true to Christ, and keeping his Innocency, I will give a part in everlasting Happiness, signified by the Tree of Life in Paradise.

Note 1. Striving without overcoming in Temptation, so far as to keep our uprightness and faithfulness, will not save men (much less lazy wishes.)

2. Though Faith put us at first in a state of Righteousness and Life, to those that survive, Perseverance and Victory are conditions of Salvation.

3. It seems that the sense of the Tree of Life in Paradise, Gen. 3. Is here expounded to be, Everlasting Life of Blessedness with God; and so in the New Jerusalem after, ch. 21.22.

8. And unto the angel of the church in Smyrna, write, These things saith the First and the Last, which was dead, and is alive,

8. Note ; Christ is not barely named, but described by Divine Properties, to awe the Church with reverence to him, and to resolve them to Trust him, who can deliver and reward them.

9. I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews and are not, but are the synagogue of Satan.

9. I know with approbation and praise, thy labor, and sufferings, and worldly poverty; but thou art rich in grace: And I know that blasphemous Sect, that tempt and reproach thee, who by obtruding Moses 's Law on the Churches, (or at least seem Jews to avoid their malice) do trouble the Churches against Purity, Unity and Peace, and are Satan's Synagogue, as thus doing his work.

10. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

10. Fear not though thou must suffer; and I foretell thee what thy sufferings will be: But I will fully reward thee.

Note 1. Certainty of suffering may consist with the Conquest of cowardly fear.

2. It is the Devil that imprisoneth and persecuteth Christ's Servants, when his wicked Servants do it by his Temptation.

3. Prisons and Persecutions are for the Trial of the Faithful. Our care therefore must be, that we fall not in the Trial.

4. Ten days is a short time, yet seemeth long to the flesh.

5. The Crown of Life Everlasting is the sure reward of true Martyrdom and Perseverance in Trial.

11. He that hath an ear, let him hear what the spirit saith unto the Churches. He that overcometh, shall not be hurt of the second death.

11. These Warnings of the Spirit to the Churches are recorded, as of great Concernment for all. It is they that overcome the Love of this Life and World, even unto death, if God call them to Martyrdom, that shall escape that sorer second Death that, after this Life, will befall the Ungodly.

12. And to the angel of the church in Pergamos, write, These things saith he which hath the sharp sword with two edges.

12. To the Pastors and People of the Church of Pergamos, noted by the word Angel, Christ, • hat hath his dreadful Justice, as well as saving Mercy, sendeth this Message.

Note ; Once for all here note, that Churches were then named from Cities, because Proximity was needful to Communion: And among Christians, there should be so great Unity, that they that live in one Proximity (like our Parishes or Towns) should always be of one Church, unless the uncapable multitude force them to divide in one City, into many Churches; in which still Proximity should be observed; or unless the great Corruption, or Violence, of any Church do necessitate any to congregate by themselves, for their safety and duty. For if the faults of a Church, and any of its Members, be but tolerable Weaknesses, it should not break their Communion, but they should bear with, and receive each other: But if they are intolerable, for which God disowneth and forsaketh them, or their Worship, they are no true Churches, and must be forsaken of all, as no true particular Christians, and must be cast out.

13. I know thy works, and where thou dwellest, even where Satan's seat is, and thou holdest fast my Name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

13. I know, with Approbation, all thy good Works, and that thou dwellest where Satan ruleth in the Heathen multitude; having there an Idol-Temple, and Roman, persecuting Powers; and that yet thou hast held fast the Profession of Christianity, and not denied me in Persecution; even in the days when Satan's Instruments murdered my faithful Martyr Antipas.

Note ; We have no other certain History of Antipas, and his Case, but only the uncertain stories of Metaphrasles, and the Menology. No doubt but there were many Martyrs, whose History is not come down to us: But Christ hath honored Antipas by this sacred Record: The time of his suffering is unknown.

14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

14. Though all this Good be found in thee, I am offended that thou so connivest at the Heresy of the false Teachers, as to permit some of them in your Communion, who, as Balaam for Gain taught Balac how to ensnare the Israelites into sin by Women, so they lay Snares and Temptations before men, by teaching them, that it is lawful to eat things offered to Idols, and to commit Fornication.

Note ; Had not this Church tolerated these filthy Heretics in their Communion, Christ would not have blamed them for their mere Neighbourhood.

15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.

15. And thou hast yet in thy Communion some that hold the Doctrine of the Nicolaitans, which maketh light of Adulteries, which is hateful to me.

Note ; Christ hateth all such false Doctrine as corrupteth Faith or Manners.

16. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

16. Repent of thy connivance at this wicked Sect and Doctrine, and cast out them that will not be cured; or else with the two-edged Sword, which goeth out of my mouth, I will shortly cut off these Heretics, and punish thee for bearing with them.

17. He that hath an ear, let him hear what the Spirit saith unto the churches, To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.

17. Let no man disregard what the Spirit saith to the Churches: To him that overcometh the manifold Temptations, of Persecutors, false Teachers, and fleshly lusts, I will give the bread of life, that hidden Manna which is laid up in the heavenly Sanctuary, even Christ and his Spirit; and in the grace of that Spirit I will give him a Pledge and Title to Eternal Life, and that new Name and Nature, Holiness and the Divine Image, the evidence of right to the heavenly Inheritance, whose Nature and Worth none rightly know, but those who receive it. Thus shall it be done to them whom I will honor.

18. And unto the angel of the church in Thyatira, write, These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass.

18. To the Church of Thyatira, Pastors and People represented by their Angel, hear and regard this message from the Son of God, whose glory and dreadfulness was signified by his appearing • o me, with Eyes like a flame, and Feet shining as burnishit Brass.

19. I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last to be more than the first.

19. I know and commend thy good Works and Charity, and Ministration to the Saints, and thy Fidelity and constant Patience in Trials, and that thy last Works excel thy first.

20. Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach, and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. 21. And I gave her space to repent of her fornication, and she repented not.

20. Note 1. Even a few faults in a laudable Church may be a provocation to the Justice of Christ. 2. Suffering corrupt Doctrines and Seducers in a Church, is a sin which Christ will not pass by. Suffering was not opposite to Banishing, Imprisoning, Killing: For the Church had no such power or command. But it was forbearing that sharp Reproof, Confutation and Excommunication which was the Churches duty. 3. Whether there were really a Woman among them that promoted this wickedness, by pretence of Prophetick Inspiration, or whether, by the Woman Jezebel, be meant the whole Sect of Nicolaitans or Gnostics, is uncertain. But it's certain that the Heresy tolerated was the same as was before reproved, and that Paul was put so oft to write against, viz. Fornication and Idol-Sacrifices, pleaded for as lawful for Christians to partake of, so they kept their faith and hearts to God. 4. Impenitence after God's Patience and Warnings, ripeneth men for Judgment.

22. Behold, I will cast her into a bed, and them that commit adultery with her, into great tribulation, except they repent of their deeds. 23. And I will kill her children with death, and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto everyone of you according to your works.

22, 23. Instead of a Bed of Lust, I will cast her, and all her seduced Sect, into a Bed of great Tribulation, except true Repentance and Reformation prevent it; so that all the Churches shall see my heavy Plagues on them, and shall know that I discern, and hate, and judge the most secret lusts and sins; and will judge you, and all men, according to your works.

Note; Judging is either Justifying or Condemning, and Executing accordingly. Our first Justification, which maketh us Just, and so Accounts us, is not according to any works strictly so called, unless you will call it a work, believingly to Accept a free gift : Nor is our Justification in Judgment according to the works of the Law of Innocency, or of Moses, or any that can be thought to make the Reward not of Grace, but of Debt: But it is according to our performing the Covenant of Christianity, made by Christ the condition of Salvation.

24. But unto you I say, and to the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you none other burden. 25. But that which ye have already, hold fast till I come.

24, 25. Note ; Some Copies have [And] and some leave it out. If it be [ you and the rest ] it must mean [ you Pastors, and the faithful People. ] And this would show that it is not One, but Many Pastors that is meant by [ the Angel ]. But if [ And ] be left out, then the sense is [All you of the Church that are not polluted with this filthy Doctrine, which the pretenders to Wisdom call Profound Knowledge, but is indeed the Depths of Satan ; I will put on you no new Doctrine nor Burden, but charge you to hold fast that Apostolic Doctrine which you have received; and wait in fidelity for my coming, who will reward you.

26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27. (And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers) even as I have received of my Father.

26, 27. This Promise is dive • sly expounded; 1. Some think that it is not the same persons then living to whom it is made, but those, that in Constantine 's time are found persevering, shall then be advanced by him to honor and power. Others think that it is to the same persons, and meaneth bu • , that they shall be made Bishops, and convert many Heathens. But all the Church could not be made Bishops; and Bishops then were the greatest Sufferers: and converting is not ruling, and dashing them in pieces with an Iron Rod. The Phrase is fetched from Psal. 2. Others think that it is meant of the Heavenly power of faithful, separated Souls; and that after death, the Saints join with Angels, • s invisible Rulers of this World. And others think that it is meant of a thousand years Reign on Ear • h, before the last Judgment. And others think it is meant, of the state after Judgment; and that the Damned shall be as Slaves to the glorified Saints. It is certain, that it signifieth a triumphant, glorious state in Heaven: but the • est is dark to us.

I think it meaneth, that they shall partake of Christ's Royal Power subserviently, in their degree; by which they shall now triumph over the World in faith, and in time, be delivered from men's Tyrannny; and at Death, initially, and at Judgment, fully, shall, with Christ, judge the World of wicked Men and Angels; which is here called, Ruling them. And it is not improbable that the miserable damned ones will be, in some sort, trod down by Christ and his Saints; but how, we yet know not. By the Morning-Star, seemeth meant, Christ and his Spirit to shine on them in Glory.

29. He that hath an ear, let him hear what the Spirit saith unto the churches.

29. Let none take themselves to be unconcerned in Christ's Message to his Churches; for it is recorded for our common use, and nearly concerneth us all.

CHAP. III.

1. ANd unto the angel of the church in Sardis write, These things saith he that hath the seven Spirits of God, and the seven stars, I know thy works, that thou hast a name, that thou livest, and art dead.

1. To the Angel, that is, the Pastors and People, of the Church in Sardis ; Thus saith he who is the Lord of Angels and Ministers.

Note ; Though the Spirits before were named before Christ, it was not as preferring them before him; for he is here said to have them, as he hath the Pastors.

I know what thou art and dost: and that thou art reputed by men, to be an excellent Church: but thou art declined to a cold and decayed state, even like to death.

Note ; Profession, and outward Splendor, make Churches and persons applauded that, wanting the life and power of the Religion they profess, are next to dead.

2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

2. Be awakened from thy Self-flattery and Coldness, and revive and exercise that Good which yet thou hast, that it may be strengthened; for I find much Hypocrisy and Formality in thee, and not that Soundness, Serious • ess and Zeal which God will require.

3. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

3. Remember what Doctrine my Apostles taught thee, and hold fast that, and receive no other. Repent of thy Back-sliding: for if thou do not awake and watch in holy Preparation, I will come upon thee with my Judgments, as a Thief cometh on men asleep, when thou art most fearless, and dost least expect me.

4. Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white: for they are worthy.

4. Though the greater part of that Church be as dead in their declining, some few there are yet in it, who have kept their Innocency from Heresy, Vice and Cowardly Shrinking: and these shall have the honorable Reward of their Uprightness; for they are worthy of it, according to the Law of Grace, which promiseth it to such alone.

Note ; Yet these few Names are not commanded to separate from the rest.

5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life; but I will confess his name before my Father, and before his angels.

5. He that overcometh in this Life of Trial, shall be clothed with the Glory which signifieth the Reward of Innocency, and is the mark of Dignity and Honor; (for such then was White Raiment:) and I will own him openly, before my Father and his Angels, as one who is enrolled as a Denison of Heaven, among the Elect of God.

Note ; If White Garments now be seemly for conquering Saints, they are unmeet for them that are overcome by the World, and the love of its Honor, Wealth and Power, and by fleshly Lusts.

6. He that hath an ear, let him hear what the Spirit saith unto the Churches. 7. And to the angel of the church in Philadelphia, write, These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth:

6, 7. Note ; Christ is described by his Holiness, and Truth, and absolute Power of Governing and Judging, to awe and to comfort the Faithful.

8. I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

8. I know and approve thy Fidelity: And I opened thee a Door of Advantage, to do good in converting Infidels, and to enjoy the comfort of it; and none shall shut this Door against thee: for thou hast kept some strength of Faith and Courage, and hast not denied me by Heresy nor Cowardize.

9. Behold, I will make them of the synagogue of Satan (which say they are Jews, and are not, but do lie) behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

9. And as for those Heretics that, pretending Judaism, corrupt Christianity, and are but the Synagogue of Satan; I will make them acknowledge the vanity of their Error, and the honor of thy Fidelity; and to confess that I have loved and justified thee therein, against their Accusations.

10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

10. I will give thee a special Exemption from the Persecutions which the Heathens will shortly use, to try those on Earth, that profess my Name. (Which, no doubt, was performed)

Note ; Though the best are oft singled out for Persecution, usually the most obedient Churches escape above others, and most have a hand in bringing it on themselves.

11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

11. My performance of all this, is not far off; for the Trial of the Churches, and thy Preservation. But see that thou hold fast still thy Innocency, Fidelity and Patience, that thou lose not the Crown, for want of Perseverance.

Note ; The best Churches and Christians have need to be warned to take heed, lest they back-slide, and lose all their labor and reward. Even where God decreeth to cause men to persevere, he decreeth to cause it, by holy fear of • alling, and by the use of Watchfulness, and diligent Obedience.

12. Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

12. Him that overcometh in all the Trials of this life, I will make an honorable Member of the glorified Church, (called a Pillar, as Timothy is called a Pillar and Bas • s of Truth, in the House of God;) and he shall there dwell forever: And I will signalize him, as with a written Name, both of My God, and of the City of my God, the New Jerusalem, which is now gathering in Heaven; and when it is complete, shall thence come, and appear with me in Glory: and I will write on him my new Name, The Glorified Redeemer.

Note ; The whole Name, thus set together, will be, [ An Adopted Son of God, and an Heir of the New Jerusalem from Heaven, and a living Member of Christ, the Glorified Redeemer. ]

13. He that hath an ear, let him hear what the Spirit saith unto the churches.

13. All that have ears, and hear what Christ, by his Spirit, saith to all these Churches, should lay it deeply to heart, for their own Instruction and Admonition.

14. And unto the angel of the church of the Laodiceans, write, These things saith the Amen, the faithful and true Witness, the beginning of the creation of God.

14. Thus saith he who is the Truth, and by whom, all God's Predictions are, and will be fulfilled; the faithful Witness of God, to Man, by his Word and Sufferings; the Head and Chief of all God's Creatures.

Note ; This Text is diversely expounded, as men's Judgments differ. 1. The Arians hence gather, that Christ is but the first of Creatures, by whom God made the rest. 2. Peter Sterry, and that Party, who hold three Natures in Christ; the Divine, the Prime-cre • ted (Super-angelical,) and the Human, say, It is his middle Nature that is here called, The Beginning of the Creation of God. 3. But the commonest Judgment of the Church is, that it is Christ, as in both Natures, thus called; because he is the Head, or Chief, of all Creatures: or, say some, as he is the Cause and Father of the new Creature, by Grace.

15. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16. So then because thou art luke-warm, and neither cold nor hot, I will spew thee out of my mouth.

15, 16. I know thy case and course, that thou art not for open Heresy or Infidelity, but professest Christianity; but it is with Tepidity, without such Zeal as the Faith and Hope of Christians requireth. If thou wert cold, and for downright Infidelity or Heresy, I would judge thee accordingly: And if you were sound and zealous Christians, I would own you. But being of a luke-warm Indifferency, like Hypocrites, that profess Christianity, with Reserves for Worldly Safety, I will disown thee with disdain.

Note, 1. Not that God had rather men were stark naught, than half Christians; but, as if he had said, I should sooner have judged thee accordingly, and thou wouldst not have aggravated thy sin with Profession of Christianity, nor have dishonored me so much by it. 2. God will disown luke-warm, worldly Hypocrites; not all, whose Zeal is defective, and are too luke-warm, but all that have not so much Zeal, as to prefer Christ before the World.

17. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.

17. Note ; 'It is like, The Ostentation of this Church came from some worldly Prosperity; and outward, lifeless Formality in Religion, with the decay of the Power of it. When true Religion decayeth in any, 'tis usually accompanied with Self-Esteem, and boasting, when they should learn, not to be high-minded, but fear. When they have turned Religion into a lifeless Image, they dance about that Image, and honor it.

18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.

18. I counsel thee to seek earnestly to me for sound Understanding in the Faith, against all Heresy; and for the Grace of Confirmation, against all deceitful Wavering and Reserves; and for the Grace of sincere Righteousness and Holiness, that thou bear not the shame of Hypocrisy, and halting between Heresy, or Infidelity, and saving Truth; and for the Illumination of my Spirit, to know the danger of Heresy and Hypocrisy.

19. As many as I love, I rebuke and chasten: be zealous therefore and repent.

19. If I forsake you not, but show my love to you, it will be by chastening you, to revive your Care and Zeal: If therefore you love not Chastening, prevent it by Zeal and Reformation.

20. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

20. I have my time of offering Mercy, and desiring you to entertain it: And if any man hear and obey this Call, I will come in by my Spirit, and take habitual Possession of him, and have spiritual Communion with him, and he with me.

Note ; Though it be not without the Grace of Christ that we open to him when he knocks, and receive his offered special Grace; yet, in this, he layeth so much on Man, as to make our Opening, that is, our Accepting-Faith, the Condition of his Entring for a fixed Habitation by habitual Love and Holiness. On which account▪ Divines use to say, that Faith and Repentance, wrought first in Conversion, are the Conditions or Qualifications for consequent Justification and Sanctification.

21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father, in his Throne.

21. To him that overcometh all the Temptations of this Life, so far as to keep his sincere Faith, Love and Obedience to the End, I will give a Participation in my Kingdom, Power and Glory; even as I obtained my Glory, by overcoming Satan and the World.

Note ; This expoundeth what is meant before, by Ruling the Nations with a Rod of Iron, &c.

22. He that hath an ear, let him hear what the Spirit saith unto the churches.

22. Note ; Let every man that hath an Ear and Heart, lay close to heart these Reproofs, Warnings and Promises of Christ to these seven Churches; for it concerneth them all.

Again note that, notwithstanding all Christ's Reproofs and Threatenings, to many of these Churches, he biddeth no one separate from them.

CHAP. IV.

1. AFter this I looked, and behold, a door was opened in heaven: and the first voice which I heard, was as it were of a trumpet talking with me, which said, Come up hither, and I will show thee things which must be hereafter.

1. After this the Vision, that I further saw, was as if a Door had been opened into Heaven, &c.

Note, 1. Not that Heaven hath a Door, but the Vision was to be suited to the Capacity of a Soul in Flesh. 2. The Notices which advance Man's Understanding on Earth, come all from Heaven. 2. And thither must we look and seek, if we will know the things of God.

2. And immediately I was in the spirit: and behold, a throne was set in heaven, and one sat on the throne.

2. And immediately I was in an Extasie, the Spirit acting me as above the Body: And God revealing things according to my Capacity, I thought I saw a Throne, the Seat of Royal, Glorious Majesty, and a Royal Person sat on the Throne.

3. And he that sat, was, to look upon, like a jasper, and a sardine stone: and there was a rain-bow round about the throne, in sight like unto an emerald.

3. And the Power and Glory of him that sat on the Throne was represented to me, as by the similitude of precious Stones, a Jasper, and a Sardine: And his Glory, and faithful keeping of his Covenant, was represented to me, by the Appearance of a Rain bow, like an Emerald in color, round about the Throne.

4. And round about the throne were four and twenty seats, and upon the seats I saw four and twenty elders sitting, clothed in white raiment, and they had on their heads crowns of gold.

4. Note ; The Apparition, being made to him that was a Jew, was a Representation of the Jewish Camp in • he Wilderness, with the Tabernacle in the midst; •• cording to which also the Temple-Worship was ••• med to bear some similitude: And the Christian-Assemblies had some resemblance to that: Some think it relateth to the Church at Jerusalem, which had (say they) twenty four Elders; say some, twelve Apostles, and twelve Elders; others that it is to the Bishop of Jerusalem, and four and twenty City-Bishops of Judea, who use to sit in Council with him; who yet (saith Dr. H. ) were then but the sole Pastors of single Assemblies, without any other Elders under them, but were after to have such: Others think it intimateth, that all Churches should unite in such Synods as consist of twelve Teaching Elders, and twelve Ruling Elders that are not Teachers. Rather all Churches and Pastors are signified by twenty four. But all these are but men's unproved thoughts, save only that in general, the Vision appeared in resemblance of such an Assembly as is here described: And it clearly intimateth, 1. That the Elders have a proper Dignity, and Honor, and Power, signified by their Seals, and White Rayment, and Crowns of Gold. I would not have ignorant, proud Lads, that can but get a Lay-Patron to present them to a Benefice, where they may live in the guilt of betraying Souls, to call themselves these Elders, nor to feign in White Rayment that they have Crowns of Gold.

5. And out of the throne proceeded lightnings, and thunderings, and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of God.

5. Note 1. The Glory and Terror of the heavenly Apparition is thus expressed: From the similitude of the Temple-Worship, and more fully of the Church-Worship and Sacred Assemblies, whence must proceed the Light of Doctrine, the Thunder of Reproof, and just Censures, and the Voices of common Consent and Praises to God. Whether it signify the scorching Lightnings, and Thundering • ▪ Excommunications of Lay-Chancellors, Officials, Surrogates, Commissaries, &c. that use an absent Bishop's name over (not one Parish only, but) many score or hundred Parish-Churches, I leave to the Arguments of the Affirmers.

2. The seven Lamps are expounded of the seven Spirits of God, relating, as some suppose, to the Lamps which were continually to burn before the Tabernacle, Exod. 17.20. and after before the Temple: And as others think, to the seven Deacons at Jerusalem. Others think it is the seven Guardian Angels of the Asian Churches, to whom John specially directeth all this Book, though for the use of all others.

But of this, and other such passages, the great doubt is, whether really there be not, in the Spiritual World which John saw, such things as he describeth, and the Institutions about Tabernacle, Temple, and Church-Assembles, be not formed to some resemblance of these? Or whether all be spoken only of the things below, of which the superior World hath no real similitude, but by fiction?

6. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts, full of eyes before and behind.

6. Note ; Before the Tabernacle and the Temple there was a great broad Vessel of Water, called a Sea, for the Priests to wash in, Exod. 20.18. 1 Kings 7.23. signifying the Purity required in the Worshippers of God; being as Crystal, tells us, that no spots or Hypocrisy is unseen to God. (Though some make this to signify the multitude of Worshippers.)

The four Beasts, some say, resemble the four Sta • dards and Camps of Israel in the Wilderness, or as others, the four Evangelists: But it is like to mean the Executioners by Providence and Miracles of Christ's Will and Power, full of Eyes, as knowing all the Affairs of the Sons of Men about which they are employed, called Living creatures for their executive power.

7. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

7. Note ; As these four agree with the Apparition in Ezekiel 1.10. in the main (notwithstanding some small difference) so it is observable which D. Hammond noteth from Ibn Ezra, that these were the Escutcheons on the four Ensigns or Standards of the Camp of Israel, a Lion for the Camp of Judah, a Man for the Camp of Reuben, an Ox for the Camp of Ephraim, and an Eagle for the Camp of Dan: And an Ox and Calf are oft used for the same. And these four are noted to be the chief in their several kinds; the Lion among wild Beasts; the Ox among the tame and serviceable; a Man among all Animals; and an Eagle among Birds. To conjecture what God would signify by them to Israel, must needs be uncertain: I know nothing liker than an intimation of Duty and Prophecy, that Israel should be victorious over their Enemies, and valiant as a Lion, wise, and in Dominion as Man, and should have a fertile and plenteous Land, signified by the Ox, and be Seraphic and Divine in the holy Worship of God, signified by the Eagle that mounteth Heaven-ward in her strength. And it's like such blessings are hereby signified to be conferred on the Church; some fix the signification on Angels, some on Ministers: And less probable are theirs that think Pete • , John, Paul and Barnabas are meant, or they that apply it to the four Evangelists, or four Patriarchs.

8. And the four beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

8. Note ; The Beasts resembling the Standard-bearer in the Camp, are likest to signify both the Angels in Heaven, who glorify God's Attributes, and serve him in the performance of his Promises to the Church; and also the Apostles, and Prophets, and Evangelists, and Pastors, who do their part herein on Earth. See Isa. 6.2. of their wings.

2. Holy, holy, holy, may relate to the Trinity, but certainly signifieth that the Holiness of God is that for which he is loved and praised by Angels and Saints. His Holiness is his Perfection, and Transcendency above all creatures, being the end of all, to whom they are to be devoted; and consequently his perfect contrariety to all evil.

3. The celebrating of the Praises of the most Holy God, is the uncessant work of heavenly Spirits, and most of the work of Ministers and Church-Assemblies on Earth.

9. And when those beasts give glory, and honor, and thanks to him that sat on the throne, who liveth forever and ever, 10. The four and twenty elders fall down before him that sat on the throne, and worship him that liveth forever and ever, and cast their crowns before the throne, saying, 11. Thou art worthy, O Lord, to receive glory, and honor, and power, for thou hast created all things, and for thy pleasure they are and were created.

9, 10, 11. Note, With the chief Angels concur all the heavenly H • st, in magnifying the Holy, Eternal God, as shining forth in the glory of all his works, by him, and for him, by his efficient Will, and for his complacential Will fulfilled, they being all created, preserved and ordered. And this heavenly work is to be imitated by the Churches on Earth, whose Pastors leading the People must concur in the Praises of the most Holy, Everliving God, And those Churches that are dry and scant in these Praises of God (how well soever the Word be there preached) are defective and unlike their Pattern. These passages are best expounded in the three first Petitions of the Lord's Prayer; Let thy Name be hallowed, Thy Kingdom come, and Thy Will be done on Earth, as it is in Heaven. Neither Heaven nor Earth must be left out in the Exposition.

CHAP. V.

1. ANd I saw in the right hand of him that sat on the throne, a book written within, and on the backside sealed with seven seals.

1. I saw a Roll called a Book, in his hand who sat on the Throne, written on both sides, but the Roll was sealed up with seven Seals.

Note ; The Roll contained God's Decrees, as they were to be fulfilled according to this Prophecy: And it's like they were seven Rolls together making one Book.

2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?

2. Note ; Every Angel or Man is not worthy or meet to be the Expositor and Messenger of God's Mysteries to Man.

3. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

3. It was a work and trust too high for any mere creature in all the World: None of them was worthy.

4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

4. I lamented that the creatures should, be found so unworthy, and God's Mysteries be kept unknown.

5. And one of the elders saith unto me, Weep not: behold, the lion of the tribe of Judah, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.

5. One of the Elders, that were at the Throne, comforted me, and told me that Christ, who is called the Lion of the Tribe of Judah, and the Son of David, and Root of Jesse, was found worthy by the Dignity of his Person, and his Merits by Man's Redemption, to open to the Church all the Mysteries of God, which it was meet for Man to know, and to loose the Seals.

6. And I beheld, and lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb, as it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.

6. Upon this glad tidings, I looked and saw Christ in the likeness of a Lamb, wounded and bloody, as he was sacrificed, which signified that it was by the Merit of Redemption that he had his power over all: And he seemed to have seven Horns and Eyes for the exercise of Government, by Judgment and Victory over his Enemies, and Illumination of his Church, and the full notice of all that concerneth his Government; which is done by the Spiritual Powers, or Angels and Ministers, whom he sendeth forth from God into all the Earth: Or, as others by the manifold Gifts of the Holy Ghost, which is his Agent or Advocate on Earth.

7. And he came and took the book out of the right hand of him that sat upon the throne.

7. He that alone was worthy, received Power from God, both to open the Mysteries, and execute them.

8. And when he had taken the book, the four beasts, and four and twenty elders, fell down before the Lamb, having everyone of them harps, and golden vials full of odors, which are the prayers of saints:

8. Note, Who were the four Living Wights (here ill translated Beasts, when one was a Man) was before inquired, but its hard to know, only they seem to signify some Greater than the Elders. Some Papists think they were the four first Patriarchs; and the Elders the Councils. Its more probable than so, that they were all the sorts of Ministers that were entrusted with the first gathering of Churches and sealing the Gospel by Miracles, as distinct from the fixed Church-Bishops called Elders. That is, that they were Apostles, Prophets, Evangelists and Miracle-workers as such. But all is doubtful.

2. That both the Living Wights and the Elders were men on earth, is plain by their work here described; They are Priests that, in the sacred Assembly, do by office Speak for and Lead the Church in offering up the Common Praises to God, and also the Prayers of the Congregation. That there be any Angels that resemble this office in Heaven, we cannot conclude from so obscure a Text.

Hence we see, 1. That Church Guides are the Worshippers of Jesus: 2. Though we cannot hence prove that God's praises must be used with harps and Musicall Instruments, they that use such have a fairer pretence hence to prove them lawful (as doing God's will, on earth, as John saw it resembled in Heaven) than any can show to prove it unlawful. 3. Ministers in offering up the Churches praise and prayers, are submediators under Christ.

9. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; 10. And hast made us unto our God, Kings and Priests: and we shall reign on the earth.

9.10. Note, 1. Christ is to be praised in the Church with a new song, or Praises suited to his works of Redemption and his Glory, and not only with the Jewish Psalms and Worship▪ (though those Psalms also may be used) 2. Though the Collective phrase of gathering out of every nation, &c. makes some think that it is an assembly of Glorified Saints in the heavenly Jerusalem, called the General Assembly of the first born, and the Spirits of the perfected just that is here primarily meant, it seems more probable that it is the Church on earth alone: And that it is the first ages by Faith, and the following also, by some experience of the Churches deliverance by Constantine, that mention reigning on the earth: The Saints departed indeed shall judge the World. To be Kings and Priests to God, is to be endowed with Power, and Honor, and Holyness, and employed accordingly in God's administrations and Holy Worship.

11. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;

11. As I looked I seemed to hear innumerable Angels, joining with the Living Wights, and Elders, in the Praises of Christ for man's Redemption.

Note, That this signifies the multitude of believers, or of Ministers through all the World, is not to be proved. But that it is meant properly of Angels is most probable. And it is to be noted that when the Living Wights are but four, and the Elders but twenty four, the Angels that praise Christ are millions and numberless. So Heb. 12.24. Whence note, that its ignorance that calls God more severe then merciful, because its but a few of this World that are sanctified and glorified; when as the vast and glorious Regions above seem, to Reason and by scripture, to have so many millions of Angels, that its like the damned are very few to them.

The greatest Kingdom is not near so great and glorious, in comparison of one Jail and one Gallows, as the Heavenly Regions are in comparison of this spot called Earth, or the place of execution called Hell.

12. Saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.

12. These Angels joined with the Churches in the Praises of Christ, ascribing to him, in their Praise; all Power and Glory, &c. as deserved by his Redemption of the World by his death.

Note, Those Angels that join with us in Christ's praises, and are present in our assemblies, and Guardians of us and them, and pitch their tents about us, and bear us up in their hands, and rejoice in our Conversion, and are ministering Spirits for our good, are not so ignorant of us and our concerns and our prayers, as some imagine. We have many ignorant men that think they know more of our case here below than the Angels do; when they scarce know so much as may keep them from being seducers, and deviders, of the Church. They are sure but ill Guardians who know as little of our affairs as these men think. Christ saith that the least Christians have their Angels who behold the face of God; And why are they called their Angels, and what do they for them with God, if they know not our condition and concerns? And though this will not warrant Praying to them, which themselves in this book seem to disown; yet we ought not to think that mistake of those ancient fathers and Churches to be greater than it was, who thought that, as Pastors on earth offer up the Congregations prayers and praises to God, so there is an answerable office of Angels to offer them, as from them to Christ, who offereth them to God the Father: And who thought, as a man might pray a Minister to pray for him, so he might do an Angel, though it be an error, one is no more Idolatry than the other.

13. And every creature which is in heaven, and on the earth and under the earth, and such as are in the sea, and all that are in them, heard I, saying, blessing, honor, glory, and power be unto him that sitteth upon the throne, and unto the Lamb forever and ever.

13. And as all the World, which was cursed for man's sin, was according to each Creatures capacity redeemed from that curse by Christ (to be performed in due time) so I seemed to hear all that part of the World, that belonged to man, to magnify Christ and God by him, for the Worlds Redemption: Ascribing to him all perfection, Blessing, Honor, Glory, Power, &c.

Note, Whether there be any reasonable Creatures in the sea is unknown to us: The reasonable Creatures praise God and Christ understandingly; the rest demonstratively and objectively. Those under the earth are the Antipodes on the other • ide of the earth.

14. And the four beasts said, Amen. And the four and twenty elders fell down, and worshipped him that liveth forever and ever.

14 And the four Living Wights, who are as the four Cherubi • s mentioned in Ezekiel, joined with the four and twenty Elders, (who answer the Jews Sanhedrims,) that is, with the Churches in the praises of God and of the Redeemer.

Note, If these four Cherubims signified only Angels, it is no wonder that they join with the Church in the Praises of Christ when they are of the same society with us, though the higher parts,

CHAP. VI.

1. ANd I saw when the Lamb opened one of the seals, and I heard as it were the noise of thunder, one of the four beasts saying, Come and see.

1. When Christ opened the divine decrees, in a noise like thunder, I heard one of the four Living Wights, or Cherubims, calling me to come and see.

2. And I saw, and behold, a white horse; and he that sat on him had a bow, and a crown was given unto him, and he went forth conquering, and to conquer.

2. Note, Some take this to be Christ going forth to convert men by the Gospel: Others to be Christ, beginning his Judgments on the Jews: Others to be the Roman power by their conquests preparing for further execution on the Jews.

3. And when he had opened the second seal, I heard the second beast say, Come and see.

3. The second Cherub called me to see, when the second seal was opend.

4. And there went out another horse, that was red: and power was given to him that sat thereon, to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.