forth much fruit the balsome or quintessence of the wheat remains after the corn is dead which recalls it to life So doth the Divinity of Christ which revives the humanity St. Paul useth the same similitude that which thou sowest is not quickened except it dye 1 Cor. 15. But Christ in the antitype performed that alone which in his type was most what in Scripture signified by the death and life of two Creatures Two birds were used in the cleansing of the Leaper whereof the one must be killed the other must be let fly Levit. 14. Two Goats must be taken to make expiation for the people whereof the one must be slain the other sent away alive Levit. 16.5 Our Lord is the Truth of both who by himself purgeth the leprosie of our sin Heb. 1.3 And by himself makes expiation for the the people who was put to death in the flesh but quickened in the spirit 1 Pet. 3.18 And though he were crucified through weakness yet he liveth by the power of God 2 Cor. 13.14 O Beloved Should not the love of Christ constrain us that we thus should judge that if one dyed for all then were all dead and that he dyed for all that we who live should not live unto our selves but unto him that dyed for us and rose again 5. Observe the Authority and Soveraignty of Christ To this end Christ both dyed and rose again and revived that he might be Lord both of the dead and of the living Rom. 14.9 The like we read Eph. 1.19 22. O then Beloved let us acknowledge his Soveraignty let us demean our selves as his members as we profess we will at this holy Sacrament should not the members hold conformity with their head He will be sanctified in all that draw near unto him 6. Observe the great strength and power of Christ seen especially in this that he hath abolished death and brought life and immortality to light 2 Tim. 1.10 That through death he hath destroyed him who had the power of death that is the Devil Heb. 2.14 That he the stronger man hath overcome the strong man Luk. 11.21 22. This victory was signified in that he hath spoiled principalites and powers and made a shew of them openly triumphing over them in himself Col. 2.16 Which was figured by the many victories we read of in Josuah Judges and the Books of Samuel Kings and Chronicles and therefore say he was typified by Josuah by Sampson by David as Epaminondas This all this and more we are content to ascribe unto Christ when we say he is Omnipotent But was he so powerful in his death and is he not more powerful if his power can be increased or at least as powerful having conquered death I am with you to the end of the world saith our Saviour if he be with us as yet so powerful where doth he exercise his power Is not that power exercised in us But then how comes it to pass that we are so weak to be overcome of every temptation Ezech. 16.30 How weak is thine heart since thou dost all these things How cometh our enemy so strong that he takes men captive at his will Judg. 3.8 2 Tim. 2.26 That he is so operative and efficacious in the children of disobedience Eph. 2.2 Judg. 6.12 13. O Beloved what benefit is it to us that Christ is so strong if we remain yet so weak What if Christ hath conquered sin and Satan if yet they be conquered if yet they bear rule in us if yet we have not Faith in the operation of God who raised up Christ from the dead Col. 2.12 We acknowledge Christ the true Josuah But hath he yet overcome Hiericho i. e. the power of the world and the Devil in us So Austin and others interpret Jericho Have the Gibeonites submitted themselves unto him Hath he cast down every high thing in us that exalts it self against the knowledge of God 2 Cor. 10.5 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Hath he subdued Jabin i. e. knowledge the false and erroneous knowledge or knowledge falsly so called as the Apostle speaks or the Devil or the wisdom of the Flesh So Origen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or the pride of knowledge 2 King 9.8 where instead of I will not leave one from Ahab to him that pisseth against the wall the Chaldee Paraphrase hath every knowing knowledge i. e. all pride as of knowledge as the Apostle speaks we know that we have all knowledge 1 Cor. 8.1 We confess that he is the true Sampson But hath he yet conquered the Philistins potu cadentes drunkenness and sensuality So another of the Ancients renders that word Hath he carried away the Gates and Bars of Gaza the strength and power of temptations So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfieth strength and contumacy Is he so strong to conquer Hell and can he not conquer our lusts O Beloved then we are fit to extol Christ's Power when we know and find by experience in our selves that he hath subdued or is now subduing and conquering the power of sin and Satan in us When he hath troden Satan not only under his own but also under our feet Rom. 16.20 This power the Apostle desireth to know in himself Phil. 3.8 9 10. I count all things loss that I may know Christ and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death if by any means I might attain unto the resurrection from the dead And this he acknowledgeth operative in himself Col. 1.29 Whereunto saith he I also labour striving according to his working which worketh in me mightily Then we are fit to triumph in Christ and extol his victory over Sin Satan Hell and Death When we know experimentally that he hath given the victory over these enemies in us when we can truly say with the Apostle Thanks be to God who gives us the victory through our Lord Jesus Christ 2. This is also a ground of Reprehension of those who out of superstition observe this and other days as if Christ's Resurrection were to be remembred only upon this day For howsoever for the commemoration of our Saviours benefits and the help of our own memories which are very slippery and weak for the retaining of what is good certain days are named after our Saviours actions yet as the benefits are continual perpetual and daily so likewise ought the memory of them to be And therefore every Lords day is a remembrance of the Resurrection of our Lord yea every day And therefore because beneficium postulat officium every benefit requires a duty our life every day ought to be suitable to the memory of our Savious Rerection and every day ought to speak the commemoration of it and belief of our own Resurrection and a life agreeable thereunto Not like many who seem very Religious this day or any other Lords day and that devotion excuseth them all the week after Or as I
of God for we shall be called to another reckoning 2 Cor. 5.10 Or 2. Whether the Metaphor be taken from fallacious reasoning in Logick Or 3. Whether indeed it be a Metaphor or no And not rather the most proper and truest fallacy as 't is a loss to be misreckoned so 't is a shame for a wise man to be deceived in their reasoning as sole hearers are For thus they commonly reason They that use the means and apply themselves to God's Ordinances they are God's people and shall be saved But they who hear Sermons and diligently receive the Sacrament they make use of the means and apply themselves to the Ordinances A plain fallacy à dicto secundum quid ad dictum simpliciter for these self-deceivers are willingly ignorant that not only the hearing of the word and receiving of the Sacrament which may be outwardly performed as well by an evil doer as a doer of the word are the Ordinances of God but the Commandments of God in Scripture are called God's Ordinances And so 't is true They that walk in my Statutes and keep mine Ordinances and do them they shal be my people and I will be their God saith the Lord Ezech. 11. 'T is true hearing the word and receiving the Sacrament are God's Ordinances but if we so hear and receive as to end our endeavours in hearing and receiving certainly we do no more than that which we object to the Papists only please our selves in opere operato For the end of hearing is doing and the end of the Sacrament is shewing forth the Lord's death till he come So that if we hear only and receive only we frustrate both Ordinances of the end for the end of these Ordinances are the Ordinances of God Such another fallacy is that as by much learning men become great Schollars Philosophers Physicians Lawyers and Judges so likewise good men and good Christians A fallacy non parium ut parium there is not the same reason a man may be a good Physician perhaps with hearing only though some doubt may be made of it but he will never be a good Patient by hearing only and therefore the Philosopher Ethic. 1. saith that they who are content with the knowledge of moral Philosophy without the practice are like those Patients who hear the Physicians prescripts attentively but do nothing of all they hear and as those for all their hearing are never a whit the more near the cure of their bodies so neither are those to the cure of their souls Judge in your selves Beloved should a Physician tell you of a most soveraign receipt were you ever a whit the nearer your health unless ye made use of his prescripts And what a foul shame is it for any man epecially for wise men for learned men for Schollars thus to deceive themselves thus to be over-reached in their own Profession Though they did but look into the glass of the word and away as men do and therefore our Apostle speaks not of a woman who stayes longer at the Glass but of a man yet if they discover their spots what a shame were it not to wipe them off How much more to be always hearing to be always learning yet like those foolish women the Apostle speaks of never come to the knowledge of the truth but to deceive themselves in the end to be always in speculation always beholding their natural face in the glass and like women Dum moliuntur dum comantur anni sunt To spend many years in the study of the Word and then go away from the consideration of themselves to outward things And straightway forget what manner of men they were For shame Beloved let not us who pretend learning and knowledge incurr the just imputation of folly suffer our selves so grosly to deceive our selves and that in a matter of so great consequence as this is wherein we err but once and that in the very foundation doing or not doing obedience or disobedience which tends either 1. To the everlasting Salvation Or. 2. Utter loss of our own souls An argument that for the weight and moment of it commonly goes alone as our Apostle useth it here in this Epistle Let not us suffer our selves to be deceived by the false Prophets of these latter days these Jannes and Jambres who withstand our going out of Egypt who teach rebellion against the Lord of Hosts and tell us that we cannot be doers of his Word these wizzards who bewitch us with their easie doctrine of hearing only and say we cannot obey the Truth Beloved we are men let not us be such cowards as to be discouraged by these false these lying spirits who tell us we are not able to go up against our spiritual enemies and that they are too strong for us who teach us that an idle credulity a dead a devilish faith as our Apostle calls it is enough to save us No no let us rather take St. Peters counsel add unto our faith though he saith they had faith equall to the Apostles themselves yet saith he add to your faith virtue that is prowess and courage as the Word there and elsewhere signifieth if we believe that the Word is possible add courage to our faith and be strong in it and we shall do it and add to virtue knowledge experimental and to knowledge temperance and to temperance patience That Word of the patience of Christ which enables us to endure the assaults of temptations unto evil and the discouragements from doing good and yield not to them That that of all the rest we have need of if we would abound in the work of the Lord if we would be fruitful in every good work for the most fruitful trees the trees of righteousness are most cudgelled and the most fruitful soil the best ground is most plowed and harrowed and therefore we have need of patience that having done the will of God we may inherit the promise and no doubt we shall for God who renders unto every man according to his works will render to us who by patient continuance in well doing seek for glory and honour and immortality eternal life And to all these add Prayer the Duty which names this day and week first occasioned they say by a plague and that deservedly by some who having lived soberly righteously and Godly the time of Lent and received the Sacrament at Easter then not remembring that they had bound themselves to the Lord of Heaven and Earth for ever afterward to lead a new life following the Commandments of God and walking from thenceforth in his holy wayes yea as if they had entred a Covenant with Hell and Death let loose the reins to all manner of licentiousness riot and excess I need not apply this story to our selves God avert this and the like jugements from us for I much fear we have well deserved them And let us learn of our Church to perform the duty of this day praying unto God
the Laws brought to three Answer There are no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudes of God's Laws Hos 8.12 They who have accurately summ'd up the Laws of God See Notes on the place above But how then come they to be contracted to so small a number See Notes as above Observ 1. There are degrees of Gods Commandments See Notes as above in Observation the third Observ 2. Hence we learn that there are diverse Wills in God not one contradictory to another as some say that God would have all men to be saved this openly and above board But his secret Will is that far the greatest part of Mankind should be damned Such contradictions of Wills one would not suppose to be in an honest man which these ascribe unto God But diverse Wills there are in God one principal and onother subordinate thereunto 1. The principal Will is of the weighty things of the Law Judgment Mercy and Faith or Truth 2. The less principal is of all lesser Commandments as serviceable thereunto Observ 3. Since our Lord blames the Scribes and Pharisees for omitting the greater and weightier things of the Law it follows that the weightier things of the Law may be kept Our Lord the Wisdom of God and Righteousness of God would not give a Law that is impossible nor blame men for omitting and not fulfilling that is impossible and not feasable to them Observ 4. The Character of Hypocrites they are intense in doing smaller Duties remiss in doing greater The Jews would not enter into the Judgment-hall lest they should be polluted but took no great care or thought lest themselves should be polluted by shedding innocent blood yea great care was taken lest they should shed blood but they put the Magistrate upon it that unless he shed blood he should not be Caesar's friend Just so have the Scribes and Pharisees done to the true Christians in all Ages the Magistrates must be their Executioners O hypocrites do they not know that quòd quis per alium facit id ipse facit what any one doth by another he doth it himself that in Murders all are principals Observ 5. The deplorable condition of the Jews Nation when our Lord came in the flesh the Scribes and Pharisees were of all other the most religious of that Age in appearance before men they carried all before them as the Scribes and Pharisees of our days yet regarded only a few outward Duties and neglected the greater and weightier things of the Law The wo and judgment here was not far from them and since we are like them can it be far from us Repreh 1. The Scribes and Pharisees hypocrites of our days far more worthy of reproof than those for there was not any one of the three Sects of Jews Essenes or Pharisees or Sadduces but they thought the Law belonged to them and that it ought to be kept But our Scribes and Pharisees hypocrites think the Law belongs not to them nay they judge it to be strange Doctrine according to that of Hos 8.12 they counted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Martin Luther turns Kerzery 1. e. heresie Coverdale turns strange Doctrine Diodati Doctrine that belongs not to them if the Doctrine belong not to us the Wo will certainly belong unto us Repreh 2. If our Lord call those Scribes and Pharisees hypocrites who tythed Mint and Dill and Cummin but omitted the greater things of the Law what will our Lord call those Scribes and Pharisees who not only omit the weightier things of the Law but the less and lighter Commandments also Repreh 3. Those who dishonour the honourable things of God's Law c. See Notes on Hos 8.12 Exhort Let not us omit these great and weightier things of the Law as these did but as they are weighty and honourable so let us observe them with due and honourable regard See Notes on Hos 8.12 NOTES AND OBSERVATIONS UPON MATTHEW XXIV 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jesus went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple And Jesus said unto them See ye not all these things Verily I say unto you There shall not be left here one stone upon another that shall not be thrown down THe words contain part of a Divine Dialogue between our Lord and his Disciples wherein we have 1. The Disciples address and the end of it occasioned by our Lords words Mat. 23.38 39. concerning the Temple and his departure from thence vers 1. 2. Our Lords speech thereupon partly expostulating with them partly foretelling them what should come to pass 1. Jesus went out and departed from the Temple 2. His Disciples came to him to shew him the buildings of the Temple 3. The Lord Jesus expostulates with them concerning their admiration of those buildings 4. The Lord Jesus foretells that there shall not be left one stone upon another that shall not be thrown down 1. Jesus went out and departed from the Temple There are Two words which signifie the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes all that whole Area or holy place which contains in it all the Courts and Buildings 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially that part of the building which contains the Sanctuary and the Holy of Holies Now when it is said that Jesus departed from the Temple we must understand by the Temple only the Porch and outward Court of the Temple for as for that inward building it was proper to the Priests only Heb. 9 1-7 And therefore it is not said that he departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Sanctuary for he was never in it because not a Priest according to the Order of Levi for it is evident That our Lord sprang of Judah of which Tribe Moses wrote nothing concerning Priesthood but the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Evangelist here saith That Jesus departed out of the Temple We are not to understand such a going thence as ye read Mat. 21.12 where it is said vers 18. that he returned thither This going out of the Temple was his dereliction his ultimum vale his final and last departure thence Our Lord had been in the Temple two dayes together one after the other First he came riding in Triumph thither Mat. 21. v. 12. where the Chief Priests and Scribes offended with the Childrens acclamation of Hosannah and he justifying them departed thence to Bethany whence the day following He returned and Taught in the Temple where again he was encountred by the Chief Priests and Elders of the People who questioned his Authority vers 23. Whence may appear the Reason why our Lord left the Temple Observ 1. That the Lord Jesus departed from the Temple supposeth that he had first come unto the Temple which is not unworthy our observation because this was prophesied of him
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
vile person shall be no more called liberal nor the churle said to be bountiful For the vile person will speak villany and accordingly shall be accounted vile As his name is so is he Nabal is his name and folly is with him 1 Sam. 25.25 and v. 8. The liberal person deviseth liberal things and by liberal things he shall stand as his life is so he shall be accounted It was prophesied of him Esay 11.3 He shall not judge after the sight of his eyes if he had he would have judged the Scribes and Pharisees holy men according to their profession and glorious ostentation of holiness but he knew their hearts and inward thoughts accordingly denounced woes against them Wo to you Scribes and Pharisees Hypocrites He judged not according to the hearing of the ears for when some came to insinuate themselves into him under fair pretences Master we know that thou art true and teachest the way of God in truth neither carest thou for any man nor regardest thou the persons of men though the words were true yet he judged not according to these pausible insinuations but he perceiving their wickedness said why tempt ye me ye Hypocrites Mat. 22.17.18 Obser 3. This discovers the false judgment of many who judge unjustly of things and persons as when we call an action in it self indifferent good by name and esteem our selves the better for performing of them Thus men call abstinence from meat which of it self and in it self is indifferent by the name of a fast whereas indeed abstinence from sin is the true fast and therefore the Lord justly reproves the Jews and I believe he may as justly many of us Esay 58. for their false judgment They seek me daily saith he and delight to know my wayes i. e. judgment and justice as a Nation that did Righteousness and forsook not the ordinance of their God They ask of me the Ordinances of Justice and delight in approaching to God And thence it was that they judged highly of themselves as if God in justice could not but respect them for it and just so do we we think we have done God some notable good service when we have kept such a fast as they did yea we are ready to expostulate with our God Wherefore have we fasted and thou seest not wherefore have we afflicted our souls and thou takest no knowledge we expect God should upon these performances presently subdue all our enemies and return our prosperity But what 's the answer of the Lord unto them Behold saith he in the day of your fast ye find your own pleasure ye fast from meat and macerate your bodies mean time ye cocker and make much of your own lusts as covetousness and pride and wrath and fleshly delights and pleasures ye whip the the cart only and let the horses go free Is it not thus with many of us are not many of them more cholerick and passionate and proud after their day of humiliation than before and think it a great credit that they have sate so many hours and eat nothing not considering that in God's judgment a fast requires the emptying of our selves of our lusts and doing our Christian duties not only the abstinence from meat and therefore vers 4. Behold saith he ye fast for strife and debate and to smite with the fist of wickedness is this the fast that I have chosen for a man to afflict his soul for a day A like errour in judgment we commit when we call things in themselves good by the names of the best things as I observe it and you may that we call Prayer hearing the Word the receiving of the Sacrament by the names of God's Ordinances they are indeed ordained of God but I never read them called so in Scripture yet magnifie these under that name and judge highly of our selves for the performance of these yet as the Papists glory in opere operato as they call it while mean time we neglect those which the Lord calls his Ordinances i. e. his Commandments so ye shall find them called Levit. 18.4 Ezech. 11.2 Psal 99.7 See how the Lord discovers this false judgment and false righteousness they pleased themseves in their long Prayers Esay 1.15 20. hearing the word Ezech. 33.30 receiving the Sacrament Luk. 13.26 27. 3. Justice and judgment are fallen in the earth ye shall see the truth of this Esay 59. where the Prophet describes the state of things in the world before Christ's Kingdom be erected in judgment and justice and before he rules in us None calleth for justice nor any pleadeth for truth their works are works of iniquity wasting and destruction are in their paths The way of peace they know not and there is no judgment in their goings they have made them crooked paths whosoever goes therein shall not know peace Therefore is judgment far from us neither doth justice overtake us we look for judgment but there is none for salvation but it is far off from us In transgressing and lying against the Lord and departing away from our God Judgment is turned away backward and Justice standeth afar off for truth is fallen in the streets and equity cannot enter yea truth faileth and he that departs from evil maketh himself a prey or is accounted a mad man And the Lord saw it and it displeased him that there was no judgment It is somewhat a long but a most pertinent description of our times wherein we have lost the true estimate and judgment of things as the Prophet there complains Now when Judgment and Justice are fallen what is set up what else but spiritual wickedness in heavenly things spiritual pride and high mindedness high opinions of our own knowledge our own made-holiness outward shews of Religion whether they be pompous and glittering Ceremonies wherein some men place all their Religion or outward ostentation of zeal without knowledge or common honesty and what ever else exalts it self against the Justice and Judgment of Jesus Christ of all which our Lord passeth a common judgment Whatsoever is high among men is an abomination before God Luk. 16.15 Which is done commonly one of these wayes when either 1. We call an action indifferent by the name of an action simply good or 2. When we call a good action by the best name or 3. When we call that which is evil by a good name This discovers that abominable partiality which reigns among false Christians in place of the Judgment and Justice of Jesus Christ they judge unrighteous judgment and that both in respect of things and persons ye have this prophesied of to be under the Gospel whereas the Prophet Esay had described Christ's Kingdom chap. 4. chap. 5. He discovers their degenerate and apostate condition and denounceth a woe upon them for their covetousness v. 8. their drunkenness v. 11. and â— 20. Wo unto them that call evil good and good evil Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wâ—â— pronounce judgment of
on the Sabbath as our Saviour speaks expresly Mar. 2.27 The Sabbath was made for man and not man for the Sabbath whereby our Lord evidently puts a difference between the Commands of God as that which is from everlasting and immutable and that which for mans sake was ordained and annexed thereunto Obser 6. The excellency of this duty of obedience 't is preferred before all Sacrifices all outward worship of God and hath not in vain a Behold set before it Repreh 1. Those who are defective in this excellent duty as I may fear the most of us are Obedience is the submission of our own Will unto the Will of God so that his Will alone ought to be done and we yet will every one have our own Will This our Lord complains of Ezech. 6.9 I am broken with their whorish heart which hath departed from me Our Will was once one with the Will of God but we have broken our selves off from his Will and are contracted and centred in our selves Thus did not our Lord Jesus Christ He submitted his own Will to the fulfilling of God the Fathers Will. Repreh 2. Those who judge quite contrary that to offer Sacrifice is better than to obey I speak not here as if any man maintained in dispute any such tenent but without doubt what the life speaks is the truest tenent the life followeth the judgment Since therefore the Jews of old and we now prefer Sacrifice before Obedience in our practice surely it was theirs and is our judgment They taught the people that if they brought their gift toward the reparation of the Temple they were free from honouring their Parents Mar. 7. Thus the Learned Scribes of old when blindness in part had happened to Israel they knew no difference between the Holy Life which God requires which is this Everlasting Commandment and the Ceremonies of the Law which were annexed and joyned unto the Commandment as serviceable thereunto And therefore when Jesus Christ the true Life appeared in whom God was well pleased O what hatred what strife what contention there was for the Ceremony against the Life and Obedience Mat. 12 1-8 10 13 and 15.1 9. and 23.23 And truly Beloved if we will judge impartially we cannot but think that many men at this day are of the very same opinion There are many gifts offered there are some outward duties which are observed among us and I would to God they were more strictly observed than they are as the observation of the Lords day hearing the Word and receiving the Sacrament c. all which may be done as plausibly and speciously by a wicked man as by the best Saint on earth and for these we contend one with another as if these were the only or the principal Service of God and Christ whereas I have shewed before in what rank they are serviceable unto greater duties mean time the great duties of obedience the love of God and our neighbour wherein eminently consists the service of God and Christ and the Christian Life which are the effects and the end of all these They are I fear neglected by the most of us as judgment mercy and faith in the power of God the love of God which our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Mat. 23.23 Luk. 11 42. Thus we contend one with another about an outward form of serving God and neglect that which the Apostle tells us is the true service of God Rom. 14 17 18. Beloved this is one of the depths of Satan one of the most subtil wiles of the Devil that he perswades us to think sleightly of obedience and to set the highest estimate upon the Sacrifice do we not perceive it in these dayes that men account little or nothing of the Christian Life as Patience Humility Meekness c. they are esteemed beggars virtues which such poor men use because they cannot live without them for what are men wont to say the Turks are true and just in their dealings the Mahometans lead good and honest lives that 's the poorest thing of a thousand But if the Turks and Mahometans maintain Justice among them and love one another c. surely these are none of their faults for whither doth the Grace of God direct us doth it not teach us that we should deny ungodliness c. Tit. 2.11 12. Whither are we invited is it not unto the life of our God from which we are alienated Eph. 4.18 and what is that which is the truth in Jesus is it not to put off the Old man c. Eph. 4.20.24 Is it not to be made partakers of the Divine Nature having escaped the corruptions that are in the world through lust 2 Pet. 1. Surely if Tyre and Sidon shall rise up in judgment against Chorazin and Bethsaida and Sidon against Capernaum Mat. 12. because less disobedient than the other were Sure for the same reasons shall the Turks and Mahometans rise up in judgement against us if they be more obedient than we are Mysticé Obedience is better than Sacrifice What is that which is offered in Sacrifice but the bodies of beasts what but beastly affections and lusts which are called slain beasts and then they are more acceptable by far than when they were living But it 's possible a man or woman may abstain from following their lusts and so as to the notification of them by the world they may be sacrificed Thus the foolish Virgins which for some by-end and not for the Kingdom of Gods sake kept themselves chaste and were Virgins yet they were shut out To hearken is better than the fat of Rams I have saved my labour in part touching the explication of this point only let us enquire briefly what is here meant 1. By hearkening and 2. by the fat of Rams 1. This hearkening presupposeth an object in Nature before it that we must hearken unto and that is contained in the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The voice of the Lord which is either mediate or immediate 1. Mediate is that which sounds in Nature as the thunder is the voice of Gâ—d Gods mediate voice also sounds by the man for so the Lord saith He that heareth you heareth me 2. Gods Immediate voice is that whereby he speaks inwardly unto the man in his heart Audiam quid in me loquatur Dominus Do ye seek a proof of Christ speaking in me 2 Cor. 13. The Angel spake מ This voice speaking in the man is no other than that inward Tractus or the drawing of God Joh. 6. Job 33 14-17 This voice requires hearkening unto 2. Hearkening is here meant hearing with attention such hearing with attention as inferrs the understanding will and affection as also the effect answerable thereunto Cor est fons omnium actionum ad extra terminus omnium actionum ad intra So that all actions of piety and obedience ought to proceed from the heart Mat. 15.8 This people draw nigh
Pharisees had their name from Separation so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to separate who for their great knowledge in the divine Rites and Ceremonies and glorious Profession and pretence of Holiness and Righteousness were separated from other men great Fatalists such as our Pharisees are great pretenders to Religion Others conceive they had their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is explicare to explain and expound the Scripture But that some think proper to the Scribes and Teachers only as I shewed before And that the Pharisees were only the religious people and hearers of the Scribes But happily some might extend their activity also to the teaching of others as the Pharisees did saith Drusius and if so we shall match them in our days for we have as great pretenders to Religion as ever the Pharisees were who for their opinion of their own Piety and Holiness separate themselves from all others And such as the Prophet mimically brings in Esay 65.5 Stand by thy self I am more holy than thou Thus they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separati Separatists they are also forward to teach others even before themselves have learned And so indeed we are all teachers at this day And so our Pharisees also have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to open and expoud the Scriptures But it seems they were such as said and did not for our Lord calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Stage-players who act the persons and parts of such men which they are not And certainly we can fit them in this Age for never was the art of seeming improved to such height as it is at this day for most men since the Stage-players were put down have set up their trade under the vizours and plausible shews of Holiness and it is most what the new Reformation of Religion The Apostle describes them 2 Tim. 3.5 Having a form of Godliness but denying the power of it The Scribes and Pharisees hypocrites tyth'd Mint and Dill and Cummin The Reason seems to be 1. These were easie Duties and of small charge and such they loved extremely Judas was of the same Religion Why saith he is this waste which was spent upon Christ 2. The Natural man such as all these were maugre all the shews of Religion he is capable only of some outward service of God such as may be seen heard and felt And therefore ye read that the Pharisees were notable at washing of pots and cups brazen vessels and tables Mar. 7.4 and other such bodily exercises 3. These Duties might be performed without parting from their Lusts He that sacrificeth offers the flesh of Beasts he who is obedient his own will Hypocrites are industrious in all parts of Ceremonial holiness I fast twice in the week I pay tythes of all things that I possess They in Zach. 7. had kept a Fast 70 years and never to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were toti in his Observ 1. Though payment of Tythes be not the Scope of this Text yet if we compare the latter part of it These things ought ye to have done and not to leave the other undone with this former its evident that our Lord establisheth payment of Tythes by this Text. And we may hence infer That the Scribes and Pharisees hypocrites were more just in paying them than many at this day are in detaining them though I never yet contended for them nor ever spake so much for them as now upon this just occasion which I could not wave Mysticé Why doth our Lord make choice of these three kinds of Herbs rather than others It seems there is some analogical resemblance between them and the great things of the Law They say that Mint by the scent and by the bitterness of it kills Lice and stays the Blood But Dill is of a lenitive nature asswaging pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for Cummin it dispels all kind of windiness These and the like effects the Herbalists tell us these Herbs have Mint therefore represents Judgment in the rigour of it whereby bloody men are suppressed Dill allays grief The Samaritane poured oyl into the wounds Cummin dispels windiness and so it answers to the living Faith which takes away all swellings and pride of heart as it is said of Abraham that he was strong in faith and gave glory to God Rom. 4.20 Now the Pharisees gave the tenth of these only to God whereas he requires all Let judgment run down like water and righteousness as a mighty stream Amos 5.24 That we be merciful as our heavenly Father is merciful that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of God The Pharisees are content with some parts and degrees of Judgment Mercy and Faith as our Pharisees are content with Sanctification in part and yet think themselves very holy yea the holiest of men O beloved if these gave the tenth of these yet are called hypocrites what are they who pay not to God the twentieth part of these Observ 2. Men may be very industrious and exact in performance of many Duties yet may be accounted hypocrites Herod heard John Baptist gladly and did many things Axiom 2. They omitted the weightier things of the Law Judgment Mercy and Faith 1. What are these Judgment Mercy and Faith 2. How are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law 1. Judgment Mercy and Faith these 3 are parallel to those 3 Mich. 6.8 See Notes on Hosea 8.12 2. These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the more honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text. The Reason seems to be because things that are light as dust and chaff are lightly esteemed and things which are weighty as gold and silver are highly prized So we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.6 we might have been burdensom unto you or rather as the Margin we might have used authority better than both we might have been in honour among you as it is evident by the Context neither of men sought we glory neither of you nor yet of others when we might have been in honour or honourable among you as the Apostles of Christ who in order are the most honourable in the Church according to 1 Cor. 12. God hath set in his Church first Apostles c. And ye find the like order Eph. 4. According to this understanding of the phrase we read a proof Esay 42.21 He will magnifie the Law and make it honourable Thus Judgment Mercy and Faith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law as Hos 8.12 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law Doubt Are these the only three weighty things of the Law Are all
voluntary motion Reason 1. Whence come they and 2. why come they 1. Whence come they Rev. 16.13 14. Out of the mouth of the Dragon out of the mouth of the Beast and out of the mouth of the false Prophet Hence it is that like those Rev. 9.19 Their power is in their mouth and in their tayls and therefore the Prophet that speaketh lies he is the tayl of the Beast Esay 9.15 2. Why come they even to do their proper work Joh. 10.8 All that ever came against me all spirits of unbelief which came against the spirit of Christ are thieves and robbers and their proper work is as vers 10. to kill and to destroy and therefore they appear as Ephes 4.14 Observ 1. Note hence how wickedly officious and active the grand Impostor is he comes before he is sent for so ye find in his first appearing in the world Gen. 3.1 Thus ye read how the lying spirit offers himself to deceive Ahab 1 King 22.21 22. Job 1.6 and 2.1 Mat. 4.3 And as active as Satan himself is so active also are his Ministers and Messengers Jer. 14.14 15. and 29.9 Mat. 7.22 Many shall say we have prophesied in thy Name Acts 19.13 The coming of deceivers is secret and successive not all at once it shall come privily Men enquire when began the Apostacy of the Church it came in secretly and so much the more dangerous Semper magìs nocere solet malum quod irrepserit quà m quod inciderit therefore called a mystery 2 Thess 2. and said then to work and this inconvenience is worse than a mischief Consol To the Disciples of Christ though the Devil and his lying and deceiving spirits be ready to do mischief yet is the Lord also as ready by his teachings and warnings to do them good The Lord had said eat not lest ye die before the deceiver had said eat for ye shall not die Gen. 3.3 And though wicked Ahab had rejected the counsel of God by Elijah and yielded himself to be seduced by the lying spirit in the mouth of the Prophets yet the Lord warn'd him afterward by Michajah 1 King 22. and if he be so good unto Ahab an unfruitful branch that was cast out of the Vineyard how merciful will he be to his fruitful Vineyard Esay 27 3-6 though deceivers come yet he riseth early and sends his Prophets to undeceive Though open enemies come he is Mahershalalhazbaz He makes hast to the prey to deliver Esay 8. Repreh Those who uphold the world of iniquity in the wicked wayes and courses of it and will not suffer the evil world to have an end in themselves or others as wicked Magistrates wicked Ministers wicked People The wicked Magistrates who oppress the Poor the Fatherless and the Widows who protect not the simple harmless and innocent who do not discountenance nor quel and punish the world of the ungodly The wicked Minister who having opportunity inform not the Magistrates in their duty that they should Parcere subjectis debellare superbos Who mis-inform them that they must still have their failings their errours their infirmities under which names they understand their habitual sins and sow pillows under their elbows and flatter them dangerously into the ruine of their own souls and others who teach an impossibility of fulfilling the Law of God and living soberly in this present world by any power given by God unto men in this life although the Lord Jesus the power of God the wisdom and righteousness of God hath promised to be with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.20 the very words of the Text untill the end of the world Exhort Sith all these things must be dissolved what manner of men ought we to be 2 Pet. 3. whether the world end to us or we to the world it comes all to one when the end comes the world ends to us So much the Tragedian implyed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I dye let the earth be burned Nero added of his bloody mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even while I live let me see it saith he and therefore having caused Rome to be set on fire he sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taking and burning of Troy Men are wont to say when they go all the world goes Truly if Satans world have had an end in us according to the promise Dan. 9. It cannot be but the end of the world the end of our dayes in this world must be most desirable and most acceptable Doth not he that labours and toyles desire to know the end of his labour how earnestly doth the weary traveller desire his Inn and the hireling the end of the day Job 14.6 that he may rest It 's hard duty alwayes to stand upon our guard against the enemy alwayes to be alarm'd We are in jeopardy every hour 1 Cor. 15. Our adversary the Devil beleaguers us Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets us in every circumstance How doth the Soldier desire the victory after all his dangers Redit agricolis labor actus in orbem How earnestly doth the husband-man after all his labour expect the harvest and the harvest is the end of the world Mat. 13. And victory crowns all the Soldiers hazzards and labours so saith the Soldier of Jesus Christ 2 Tim. 4.8 O that we could say so with him I have fought a good fight I have kept the faith henceforth there is laid up for me a crown of Life which the Lord the Righteous Judge shall give at that day As for the ungodly world far they are from believing that ever there will be an end unto the world for what they daily see and hear they believe not they hear and see and with their own hands carry out their dead yet believe not that they themselves are mortal Vers 4 5. And Jesus answered and said unto them Take heed that no man deceive you for many shall come in my Name saying I am Christ and shall deceive many These words contain our Lords answer to his Disciples questions wherein we have the narration 1. That he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jesus answering said to them 2. What he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we have his caution caveat or warning to beware of a danger imminent Take heed that no man deceive you 2. The cause or danger it self for many shall come in my name which we may resolve into these axioms 1. Jesus spake unto his Disciples in answer to their Queries 2. Jesus warns them to beware lest any man deceive them 3. Jesus foretells that many shall come in his Name saying I am Christ 4. Jesus foretells that they shall deceive many 1. Jesus spake unto his Disciples in answer to their Queries The Questions as ye perceive were concerning future things Observ 1. Wherein we may note the sufficiency and ability of our Master Jesus He is able to answer all Queries yea even before they are asked Joh. 16.20
dry Land and I will move all Nations and the desire of all Nations shall come and I will fill this house with Glory saith the Lord of Hosts Thus Simeon waited for the Consolation of Israel Luk. 2.25 And behold there was a man in Jerusalem whose name was Simeon this man was just and feared God and waited for the Consolation of Israel and the Holy Ghost was upon him so Anna waited for him also vers 36. and many others vers 38. She being a Prophetess a Widow of great age above eighty years who had served God with fasting and prayers coming at the same instant unto them confessed likewise the Lord and spake of him to all them that waited for Redemption in Jerusalem upon which the Apostle in the second of the Hebr. 14. acknowledgeth also saying Forasmuch as the Children were partakers of flesh and blood he himself also or likewise took part with them that he might destroy through death him that had the power of death that is the devil 2. There is also a waiting upon his appearing and coming in the Spirit this is not proper only to these latter times of the Gospel but even thus also the holy Fathers of Old waited for the Lords appearing and coming unto them thus Jacob professeth Gen. 49.18 O Lord I have waited for thy Salvation So Job 14.14 If a man dye shall he live again All the dayes of mine appointed time will I wait till my change shall come so Psal 25.5 Lead me forth in thy Truth and teach me for thou art the God of my Salvation in thee do I trust all the day also Psal 101.2 I will do wisely in the perfect way till thou comest to me I will walk in the uprightness of mine heart in the midst of mine house and Mich. 7.7 I will look unto the Lord I will wait for God my Saviour So the Apostle Rom. 8.25 If we hope for that we see not we do with patience abide or wait for it and Hebr. 9.28 Christ was once offered to take away the sins of many and unto them that look or wait for him the second time shall he appear without sin unto salvation Yea this was one main duty which the Apostles in their preaching and writings exhorted men unto as may in many places appear especially in the 1 Thess 1.9 10. For they themselves shew of you what manner of entring we had unto you and how ye turned unto God from Idols to serve the living and true God and to look for his Son from heaven whom he raised from the dead even Jesus which delivereth us from the wrath to come 2. They all slumbred and slept Slumbring and sleeping is either natural or spiritual good or evil so the Psalmist in Psal 4.8 I will lay me down and also sleep in peace for thou O Lord only makest me dwell in peace and safety Natural Actions are commonly defined to be such as we read in the 1. of Gen. 28. God blessed them and said Bring forth and multiply and fill the earth and subdue it wherein are comprised many Natural actions as Eating Drinking Ruling Subduing Obeying Sleeping Waking Procreation and the like all good in their kind No man will think that these Virgins are blamed here for Natural slumbring or sleeping all what is Natural and only so may be good or evil Nor can we conceive how slumbering and sleeping can be understood of the Natural clearly though there are of the Ancients who understand it so but there is no such Conference after the natural Death between the wise and foolish all their thoughts perish And therefore of necessity we must enquire what is the Spiritual slumbering and sleeping for which they are rather here all blamed There are Spiritual Senses answerable unto those Natural three of them we have together in 1 Joh. 1.1 That which we have heard which we have seen with our eyes and our hands have handled of the word of life a fourth we have in the 34. Psalm vers the 4. O taste and see that the Lord is good and gracious to them that put their trust in Him the 5. in Cant. 1.3 Because of the savour of thy good ointments thy name is as an oyntment poured forth therefore the virgins love thee the savour of thine oyntments the Savour of life unto life making life 2 Cor. 2.16 To the one the savour of death unto death to the other the savour of life unto life When therefore the Objects of our Spiritual Senses are propounded to us yet by reason of the fumes and vapours of outward things the thoughts and affections towards them are damped and our heart blinded so that the Prophecy becomes often fulfilled which we read Matth. 13.14 15. of Esay's which saith By hearing ye shall hear and shall not understand and seeing ye shall see and not perceive for their heart is waxed gross their ears dull of hearing and their eyes have they closed lest at any time they should see with their eyes hear with their ears and understerstand with their heart and should be converted and I should heal them Saepè oblata ob oculos non videmus oftentimes those things before our eyes we see not saith Scal. Luk. 21.30 Take heed to your selves lest at any time your heart be overcharged with surfetting and drunkenness and the cares of this life for as a snare shall that day come be watchful therefore and pray The slumbering therefore is a kind of supineness and negligence the sleep security and carelesness which steals sometime upon the wise Virgins a forgetfulness of their duty towards God and also towards their neighbour Hence may arise a Doubt Some may say how can all these Virgins both wise and foolish be said to slumber and sleep May we read the words distinctly they all slumbered as the wise and slept as the foolish for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise a Copulative is sometime taken for a disjunctive as in the Story of Jephthah's Daughter I have shewn but this is against the common Consent of all Antiquity perhaps some may say for all read the words copulative as common to both wise and foolish So that the words may be understood as common to both wise and foolish Virgins that they all slumbred and slept they have all more or less been negligent careless drowsie carnal and secure Observ 1. Hence may be observed if both wise and foolish Virgins slumbred and slept it 's a sad thing to be a man for if all whoever they are who serve God slumber and sleep great is the infirmity of all Mankind which inclines even the wise themselves to folly How good a God have we who would not that any should perish 2 Pet. 3.9 1 Tim. 2.4 but that we should all awake to righteousness and sin not 1 Cor. 15. Hence may arise another Doubt But is there no difference betwixt the wise and foolish To which I answer it 's true in regard of sleep in death there
the patience of Jesus Christ that through faith and patience we may inherit the promise even the holy Spirit of Lord. 2. Take up the Cross daily this imports continuance in bearing the Cross there is yet somewhat more to be done the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the day The reason may be 1. from sin by us contracted 2. from the object temptations which daily assail us 3. the duty our daily immitation of Christ our forerunner our example Observ 1. That the bearing of the Cross is the patient suffering of all things whatever that befalls us in this life whether inwardly or outwardly whether from Satan or from the Creatures yea the assaults and temptations of sin it self without consenting thereunto which is the true Catholick Doctrine it 's universal and that which concerns all men and every man The Lord said unto all If any man will come after me c. God would have all men to be saved and come to the knowledge of his truth and all have sinned and so fallen short of the glory of God and have added to the burden and matter for the Cross Observ 2. The spreading nature of sin and temptations unto sin it 's diffusive and extends it self like a common contagion and infection unto all hereditary diseases many times reach no further than to one family but sin infects us all 3. Note hence a Sovereign Catholicon and Universal Medicine a most precious remedy and as diffusing and spreading as the Malady The Apostle sets an emphasis upon it 1 Cor. 1.18 For the preaching of the Cross is foolishness to them that perish but unto us who are saved by it it is the power of God the Articles which declare the emphasis are neglected by our Translators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word that of the Cross 4. Mark here the wisdom and goodness of the great Physician of souls in reveiling this Sovereign Remedy so necessary for all men yet taken notice of I fear but by a very few in comparison of all whom it concerns In your patience saith the great Physician possess ye your souls do the lusts of the flesh press and assault thee daily to give them satisfaction deny thy self daily take up thy Cross mortifie these earthly members Great is the variety of Medicines for the Body how have these been made known to the Sons of men surely either by tradition or by communication of Angels but the preserver of Souls keeps the Sovereign soul-remedies and dispenses them himself and here we cannot but take up a common complaint of a general neglect of this so necessary a duty which concerns all men he said unto all Quod omnes curant id omnes negligunt Hitherto we have considered these two duties apart with the persons invited thereunto come we now to consider them joyntly and as they are a means to advance the end the following of Jesus Christ 3. Then if any man will come after me let him deny himself and take up his cross daily and follow me The invitation is propounded unto all and every man and brought home to his own bosom or door 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will come after me 't is a connex Axiom as we call it a conditional proposition wherein the antecedent preserves the consequent if any man will come after me c. The antecedent contains the end to be a follower of Christ the consequent contains the means self-denial and taking up the Cross I have spoken of the means in themselves considered let us now consider them in order to the end if we would obtain the end we must make use of the means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come after or follow Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are words taken from travelling and wayfaring and because the life is called a way coming after or following some leading example is imitating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to follow to accompany with one Plato would have it of α simul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via importing one who travels and follows another in the same way as here to follow the Lord Jesus Christ The coming after and following the Lord Jesus Christ is not in his Principles and Tenents only but in his life and practice also as for his Principles they are not speculative but to walk as he walked The reason may be if we rightly consider that beside the life of God breathed into us self-choosing is crept in and another life then God made in man Videt hanc visámque cupit potitúrque cupitâ Observ 1. To come after the Lord Jesus Christ to be his follower is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing desirable for it self the end is desirable for it self the means for the end and so they are both in the words if any man will come after me there is the end let him deny himself there 's the means The reason why the Lord requires his will to be obeyed to his own work may be even his justice and equity for we have suffered our wills and affections to run ryot to follow after vanity and so become vain and therefore it is just and reasonable that we withdraw them from their vain objects and return them to their proper centre so the Apostle reasons Rom. 6.19 For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness and hereunto is required Rom. 6.5 6. if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin if we suffer with him we believe also that we shall live with him Observ 2. Hence that though the means is most unpleasant and harsh yet it becomes most delightful because procuring the end we most desire who would not swallow down a most bitter potion to save his life who would not cut off his own right hand or foot or pluck out his right eye to save his whole body from perishing how much more are the most difficult and hardest things made possible and easie that we may enjoy the everlasting life Observ 3. See here the mercy and goodness of our gracious God who puts every man in a way to his own bliss and happiness if any man will come after me c. where I am there shall my servants be The Disciple is not above his Master but he that is perfect shall be as his master Luk. 6.40 Observ 4. Hence it may be made appear that the Lord Jesus Christ hath few very few followers for who so loves the divine wisdom as to reject and deny himself his own wisdom most young men are like him in the Gospel Mar. 14. they run away when they should bear the Cross Phil. 2.8 Observ 5. How self-love
shall be as the younger he saith not that the younger shall be as the greatest Reproof This reproves their preposterous ambition who are little of understanding weak and passionate and cannot rule their own spirits and yet will be ruling the Church of God Prov. 25.28 O Beloved it is Ars artium regimen animarum The government of souls is the Art of Arts. NOTES AND OBSERVATIONS UPON JOHN I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as many as received him to them gave he power to become the sons of God even to them that believe on his name I Have made choice of a Text fit for the Solemnity of the Time wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ fit also for the Solemn business in hand the receiving of the Sacrament of our Lord and Saviour Jesus Christ Festival dayes were not Ordained of Old for those ends for which they usually now are used namely that men should wholly feriari live idle and loose and as the Cynick could say wear better clothes and eat better meat but as to remember some thing past so to impose some duty on us In the verse before the Text the Evangelist having noted the rejection of Christ offered unto the world and to his own people in the Text he upbraids their egregious folly and unthankfulness who received him not by declaring the benefit redounding to those who receive him The latter part of this Text is an exegesis or explication of part of the former declaring what it is to receive Christ viz. to believe on him so that the words will afford unto us these Four Divine Truths 1. To believe on the name of Christ is receiving Christ. 2. Some received him 3. Christ gives power to as many as receive him and believe in his name to become the sons of God 4. How many soever thus believe to them he gives power 1. To believe on the name of Christ is to receive Christ As at the receiving of the blessed Sacrament the people are bidden levare sursum corda to lift up their hearts not to fix them on the elements of bread and wine so here I must exhort you to lift up your hearts when ye hear Christ named or his name or the receiving of him not to fansie the humane nature of Christ or any bodily shape nor any name that can be heard nor any outward receiving but all spiritual for by him in the Text is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word in the first verse which is said to be in the beginning and to be with God and to be God himself Confer Prov. 8.23 Mich. 5.2 the word is used for the shining forth of the Sun Nomen ejus ipsemet phrasi hebraica Luc. Burgensis By Name also is meant the same Divine Nature of Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned by the Jews among the names of God Thus thou shalt fear the glorious Name i. e. ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen gloriosum i. e. Deum Deut. 28.58 crediderunt in eum is Joh. 2. vers 23. crediderunt in nomen ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invocare nomen Domini invocare Dominum Syr. idem Thou shalt call his name Immanuel i. e. he shall be God with us The believing on his Name therefore and receiving of him must be spiritual and supernatural and not any bodily act for howsoever in Philosophy we say recipere est pati yet in Divinity to receive is an act as is manifest by this very place were there no more where to believe which is an act is said to be the same with receiving To believe and receive Christ is to entertain him into our hearts and minds as our wisdom our righteousness our holiness our peace our joy our power c. whatsoever Christ is said in himself to be to entertain him as such unto us and he being the object to be entertained specifieth the acts and means of entertaining him men are said credere Deum Deo vel in Deum The place wherein he is to be entertained is the heart Reason 1. In regard of the belief it self which is not a bare credulity that God is nor a bare giving credit unto him but also a confidence and trust on him an adherance and cleaving to him by Love which Love is the perfect bond which joyns the believers to God and draws forth all obedience He that abideth in Love abideth in God and God in him he that hath my Commandments and keepeth them he it is that loveth me and such a loving willing and resigned soul invites the Lord Jesus Christ who rides to her Psal 45.4 on the charriots of Amminadab Cant. 6.12 such a soul is like unto God and similitudo est causa amoris his likeness draws him to her as the birds resort to their like so truth returns to them that practise it Ecclus. 27.9 Christ is received both according to his death and according unto his life 1 Pet. 2.21 22 23 24. Object But he is in us already how then can we be said to receive him since he enlightens every one that comes into the world vers 9. Col. 1.17 and upon whom doth not his light arise and he is said to be in the world vers 10. in the heart and mouth Rom. 10.8 non longè à quoquam Act. 17.27 Howbeit there is a great difference between having Christ in us and receiving of Christ as our Lord and Governour Teacher Prophet Priest and King He is now in the world but the world knoweth him not nor acknowledgeth him vers 19. we esteemed him smitten of God and saw no beauty no comliness in him Isa 53. Thus St. John told the Jews that there was one among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them whom they knew not vers 26. and Christ so spake of St. John The difference is such as between David before and after he was chosen King He was King anointed by God long before the people chose him despised not acknowledged by his brethren God hath appointed his David to Rule although Saul and Ishbosheth kept it from him so St. James exhorts us to receive the word yet he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1.21 'T is now a light but under a bushel when received the whole body is full of light Observ 1. Faith is not a fansie or imagination such as it is too commonly conceived to be but a true and real receiving of Christ or his Name a point extreamly necessary for the common sort of Christians have a faith nothing at all differing from imagination like a dream Isa 29.7 8. Psal 73.20 a man hath a strong imagination that he is in Christ and that all his sins are forgiven him and in this imagination vain man walketh Psal 39.7 he leads an imaginary life but when God when Christ riseth up at the last judgement he will despise their image 2. A
we ever read that they spake with new tongues And why with other tongues This was needful in regard of the people of other Nations and Languages to whom they now spake and were to speak vers 6.11 This was according to the direction and distribution of the holy Spirit which gave them to speak with other tongues Object If this were the promise of God to his Church then why may not all expect the fulfilling of the same promise in our time yea this is a sign of Faith in Christ to speak with new tongues Mar. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this were a general promise and literally to be understood without doubt most men might justly suspect their faith in the Lord Jesus Christ I answer if this were literally to be fulfilled to every believer it had been no doubt performed to those of the Primitive Times but it was not what else is to be understood by the Apostle 1 Cor. 12 29.30 Are all workers of miracles Have all the gifts of healing Do all speak with tongues Do all interpret What 's meant by this Congeries this heap of questions but to imply even then when there was the true Faith in the Church All did not speak with tongues For our better understanding of this we must know That the manifestation of the Spirit is given to every man that is to every Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit 1 Cor. 12.7 Eph. 4.7 Now profit imports a respect unto an end whereunto a thing is profitable For what end therefore was the gift of the holy Spirit in fiery tongues to the Apostles and Disciples but that they might preach the Gospel of Jesus Christ unto all Nations according to their Commission Matth. 28. And at that time when the gift was given there were at Jerusalem devout men some of all nations under heaven vers 5. yea whereas elsewhere we read the same gift of tongues given it was unto such as were of another language as to Cornelius and his company Act. 10. to 12. to the men at Ephesus Act. 19.6 Generally for what purpose were the Gentiles tongues given to the Apostles and Disciples but for the conversion of the Gentiles And no doubt if God Almighty send men to convert other Nations he will furnish them with other languages even the languages of those Nations Yea where this promise of the Spirit is made Joel 2.28 there 's not a word concerning speaking with other tongues And surely the Divine Wisdom thought it necessary in the beginning of every dispensation of the Father Son and Spirit to make some visible manifestation of them 1. As of the Father in those horrible thunderings and lightnings Exod. 19. at the giving of the Law 2. So of the Son manifested in the flesh to shew the possibility to fulfil that Law in our flesh Rom. 8.3 3. The manifestation of the Spirit in fiery tongues But what shall we think that all these manifestations were to be gazed at or to amuse men and make them wonder at what they knew not Certainly then is the manifestation of the Spirit made most like it self when its least seen Were they not all made to us also to profit withal even to our obedience unto the holy Law of God St. Peter gives us a breviat of it 1 Peter 3.11 He that will love life and see good days let him eschew evil and do good The manifestation of the Spirit is profitable to us to help us in our infirmities in these two main duties And how doth the Spirit of God help our infirmities in shunning evil Surely it is the Spirit of God that works in us a compunction and repentance for sin and prayer for remission and pardon of it yea and strength for the removal of it and informs us remembers us instructs us and inclines us do good Vide Bernard Observ 1. Note here how the good God by a rare kind of spagirick Art proper to himself extracts good out of evil turns curses into blessing changeth punishments into rewards Simeon and Levi according to their Fathers curse must be divided in Jacob and scattered in Israel Gen. 49. But this dispersion proved a blessing to themselves and to their brethren For 1. The Simeonites were the Lawyers and learned men in the Laws of Israel 2. And the Levites being divided also in other tribes taught the people the will of God Thus for pride and presumption the Lord confounded the language of the Babel-builders and scattered them over all the earth because they understood not one anothers speech But the good God by divers tongues and languages gathers the scattered mankind Observ 2. Hence it appears that the contempt of tongues and languages in the Church of Christ is no other no less than a sleighting of Gods gifts even of those gifts whereby he gathers the members of his Church one to other and unto himself Observ 3. The Apostles and Disciples here might know when they were first endued with power to speak with other tongues and when that Spirit first moved them so to do But this is no sufficient ground to urge men to tell the very time and hour of their conversion unto God by whom they were first wrought upon The works of the Spirit they are secret and insensible there is little or no notice can be taken of them in their first beginnings yea in their progress Gen. 20.5 6. God with-held Abimeleck from Adultery The whole dispensation the whole preventing work of the Father is almost neglected among us The Lord complains of it by Elihu Job 33.14 'T is true there are some more notable manifestations of God's works in man which appear not at first in fieri while they are a doing as the tongue of the Dial is not discerned when it moves but when it hath moved in facto esse The Word and Spirit drop like water into the vessels which it prepares first by little and little insensibly till at length after long time it manifests it self When out of the belly flow the rivers of living waters Joh. 7.37 38. I would not be uncharitable or misinterpret the intentions of any But truly since this is so much urged by some that men should say determinately when and by whom they were first converted it s shrewdly to be suspected that they look for some notable effect of some powerful Preacher and restrain conversion to the Pulpit as if some precious man by his vehemency and sweating and some zealous thump on the Pulpit began conversion unto God O Beloved Conversion unto God is a secret work not easily discerned Paul was not then first converted Act. 9. He had lived in all good conscience before Act. 23.1 So in religious education we know not when it finds place in the Soul Joh. 9.25 Mysticè They spake with other tongues And what are those other tongues That which is said to be another that is either 1. Notable for some evil or 2. For some good 1. For some
evil as because a swine was an unclean beast The Jews told their Children it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anothing thing that is somewhat that they would not have them know 2. Notable for good and excellency in goodness Caleb had another spirit that is a new spirit Numb 14.24 They must now speak with new tongues they are new men new creatures and therefore they must have all things new Zeph. 3.9 See Esay in locum Axiom 3. They were first filled and then they spake This is a Prime a principal requisite of him who ever he is who speaks in the name of the Lord 1 Pet. 5.10 Observ 1. Here is then the very best eloquence that which is given and taught by the holy Spirit of God That 's the true Flexanima Suada That 's that Rethorick that winns upon the minds and hearts of men Of this the Apostle speaks 1 Cor. 2.1 When I came to you I came not with excellency of speech or of wisdom declaring unto you the testimony of God vers 4. My speech and my preaching was not with enticing words of mans wisdom but in demonstration of the Spirit and Power Observ 2. Note hence What ought to be the Measure and Rule of our speech and especially of theirs who are Gods Truch-men and Interpreters unto his People surely the dispensation of the Spirit For how can any man speak of God or the things of God without the direction and teaching of God The Divine Philosopher knew this when he said No man can speak any thing of God without an Oracle Observ 3. Hence we may know among the manifold pretences to the Spirit of God who hath that Spirit at least in good measure if not in the fulness of it viz. if they speak as the Spirit gives them to speak if they speak a pure language He that offends not in his tongue is a perfect man and is able to rule Every Nation hath its Character sermonis some certain character by which every one is known The Ephraimite hath his Shibboleth by which he is known to be an Ephraimite The Galilean hath his proper Dialect Thou art a Galilean and thy speech agreeth thereunto Howbeit this is to be understood so that the hands and the feet agree with the tongue that our actions and life our holy affections and obedient walking be suitable to our pure language otherwise if the voice be Jacobs and the hands be the hands of Esau If we look no farther than the History it is no better than deceit and supplanting but if a man be a Galilean and his speech agreeth thereunto as it was said to St. Peter then no doubt the speech is a character of the holy Spirit if a man be a Galilean that is a Convert one turned about from sin to righteousness from Satan unto God and his speech his holy communication agreeth thereunto no doubt there is the Spirit of God as it is said of these Apostles and Disciples in the Text that they were all Galileans all Converts all turn'd from Satan unto God The Disciples were commanded to go into Galilee and there they should see the Lord Jesus And our Lord wrought most of his great works in Galilee If we be converted and penitent and bring forth fruits worthy amendment of life if we bring forth the fruits of the Spirit in our life and actions Galat. 5.22 then we are true Ephraimites i. e. fruitful ones though but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spica Observ 4. This discovers unto us the fountain of all errours and heresies which either in former Ages or especially in this latter Age have risen in the Church of God Men have not waited and expected until they have been filled with the Spirit of God until the Spirit hath given them to speak but they have heeded their own Spirit This St. Peter implyes is the reason of false prophesying and teaching in the Church 2 Pet. 1. ult cum 2. And hence it comes to pass that the woman speaks in the Church and usurps authority over the man Exhort To this holy ambition to be filled with the holy Ghost to speak with tongues as the Spirit gives to speak Surely this were vain and foolish presumption had not all the people of God the promise of the same Spirit even we that are afar off in regard of place in time in disposition and qualification Act. 2.39 The Promise is made to you Luk. 11.13 Your heavenly father shall give his holy Spirit to them that ask it The Lord gives his Spirit to those who obey him Act. 5.32 Means to attain this let us hear what Christ speaketh in us Psal 45. The Jews understood not Christ's speech Joh. 8.42 43. and he gives the reason vers 44. Ye are of your Father the Devil Observ 5. The Spirit must first speak to the Minister before the Minister can speak to the people Do ye seek a proof of Christ speaking in me c. And is there so great a filling so great a fulfilling of all things and are we empty Is the Spirit of God poured forth and shall we have no share of it Alas if we be filled with any thing else with any thing contrary to Gods Spirit how can we be filled with it the Spirit of Envy excludes the Spirit of Love if we be envious we cannot receive the Spirit of Love Christ's Spirit is a spirit of meekness humility truth Can we receive this Spirit while we have the spirit of pride wrath errour A brief defence of the Observation of Festivals and in particular that of Pentecost or Whitsunday from Ephes 4.10 THe only Wise God in all Ages hath preserved the memory of his wonderful Works by setting apart certain dayes Festival dayes and yearly Solemnities whereby all the People of God have been stirred up to a grateful remembrance of them and to the performance of such duties as the respective Solemn dayes and times required of them But Variè Diabolus aemulatus est veritatem affectavit illam aliquando defendendo concutere The Devil hath divers wayes envied the truth of God Sometimes he hath endeavoured to shake it by seeming to defend it saith Tertullian As in the business of Christian Festivals so on the other side under a pretence of Zeal for the truth of God he raised up Aerius the Heretick of old to deny the Solemn Feasts as Judaical and there have been of Aerius his Disciples and are at this day who oppose the dayes set apart for the memory of Christ's actions under the name of superstition Hence it is that the history and memory of Christ's birth death resurrection ascension and giving the Holy Ghost hath been obscured and their mysteries unknown and our duties required out of them wholly neglected and not performed So that they who have thus opposed the Christian Festivals as superstitious under a shew of greater piety and holiness they have done the Devil notable service as in special in regard of the present Festival The
the trumpet of the Jubilee was to sound and liberty was proclaimed throughout all the Land Levit. 25.16 when the servant was freed from his master and one of his brethren was to redeem him vers 48. all which pointed at Christ and our deliverance and redemption by him from our spiritual thraldom under uncleanness and iniquity so our Lord who best knew interpreted it Luk. 4.18 The spirit of the Lord is upon me he hath sent me to preach deliverance to the Captives recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord and vers 21. This day saith he is this Scripture fulfilled in your ears this day of Christ who is hodie Hebr. 13. and fulfilled it was then and God grant it may be fulfilled now for now daily the spirit of God calls upon us to day if ye will hear his voice Now daily the trumpet is blown proclamation made to the servants of sin to renounce their masters and yield their members servants unto righteousness For this Liberty is not wrought by a strong imagination which many a deluded soul calls faith but it 's really and truly wrought in him where ever the Son makes free if the Son make ye free then are ye freed indeed not only in conceit as I shall shew anon He is our elder brother and not ashamed to call us brethren Hebr. 2.11 and to him it belongs to redeem us as being our brother so the Law was Levit. 25. and he through death works a powerful redemption He overcame him who had the power of death i. e. the Devil and delivers or redeems them who through the fear of death were all their life time subject unto bondage vers 15. But now is the judgement and now the Prince and Ruler of this world is cast out This is that hard master that tyrant whom so long we serve as we serve uncleanness and iniquity from whence we are then freed when the Creature is redeemed from the bond of corruption into the glorious liberty of the Sons of God The Jubilee or blowing of the trumpet is the publication of the Gospel the joyfull tydings of redemption through Christ Lift up thy voice like a trumpet Isa 58.1 shew my people their transgression and the house of Jacob their sins let them know that they serve not those masters they owe services unto they are now called to serve righteousness Revel 1.10 11. and 4.1 Christ's voice is a great voice the voice of a trumpet the trumpet of Jubilee the last trumpet hath sounded to raise us up from the death of sin into the life of righteousness Rev. 1.15 1 Cor. 15. Psal 89.15 And blessed thrice blessed are they who can distinguish the sounds of the trumpet know the joyful sound There are many trumpets blown which give uncertain sounds Alas we are in Babel in a confusion we understand not one another but only according to the false conceit every man hath in his own heart and therefore no man prepares himself to the battle to go out of Babel We think the only thraldom is without us and that far enough in the Babel at Rome I excuse not them I believe they have the best share of Babel in the whole Christian world but while we all misunderstand and misapply the Scripture and mistake and oppose one another and continue still under the service of iniquity we are in a Babel in a confusion Out of this Babylonian slavery and captivity under sin uncleanness and iniquity the Prophet and Apostle call us by the trumpet of Jubilee Come out of them my people come out of their slavery out of the captivity of sin unto the glorious liberty of the Sons of God And blessed are the people that know the joyful sound they shall walk in the light of thy countenance in thy name shall they rejoyce all the day the day of the Lord and in thy righteousness shall they be exalted Psal 89.15 16. Psal 60.4 Cant. 2.4 Isa 13.1 2 3. That we may the better understand this we must consider Gods threefold oeconomy and dispensation under the government of the Father the Son and the Spirit and these three as in every Christian Man so in the whole Church These are commonly neglected and hudled all together confusedly and without distinction whereas there is indeed in Scripture a manifest distinction of them one from other 1. The dispensation of the Father and the Son as Rom. 3.19 We know that whatsoever things the Law saith it saith to those who are under the Law vers 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe vers 26. 2. Of the Son and Spirit Joh. 14.25 26. These things have I spoken unto you being yet present with you but the Comforter the holy Ghost whom the Father will send in my name he shall teach you all things 3. We have all three together 1 Cor. 13.11 12. I was a Child I spake as a Child I understood as a Child I thought as a Child there 's the dispensation of the Father toward the Child under the pedagogie and discipline of the Law of which St. Paul speaks Gal. 3. and 4. But when I became a man I put away childish things He understands the young mans age the age of strength under the Gospel of Jesus Christ the power of God yet though the man be then strong yet he hath not a clear sight of God but sees through a glass darkly he sees the back parts of God Exod. 33.23 as yet he sees through a glass But by the dispensation of the Spirit he sees God most clearly Numb 12.6 7 8. face to face Answerable to these three dispensations are the three degrees of obedience 1. to the Law 2. the obedience of Faith 3. the obedience of Charity Now of all these three dispensations the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now in the Text referrs to this time of Christ this accepted time the time of Jubilee the day of Salvation Christ the Redeemer challengeth this duty of us which is the end of his redemption That we being redeemed out of the hands of our enemies uncleanness and iniquity those who tyrannized over us might serve him in holiness and righteousness all the dayes of our life Let every one groan until the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text the time of Grace for as the whole Church so every member in it hath a time under the Law when lusts rule in our members Rom. 7. from which Christ the Redeemer in his due time redeems and frees us This was figured Jude 3. Gal. 4.4 Observe what is the true redemption wrought by Christ what else but redemption from uncleanness and iniquity for properly redemption is the buying again of that which was sold Thus Ahab sold
silentium laus the dumb the silent going on in well doing praiseth God As the work of a cunning Artificer as we are wont to say commends him that made it and such are the Saints of God even Gods work-manship created of God unto good works which God hath prepared that we should walk in them Ephes 2.10 Thus we confess to the praise of God that it is he that hath made us and not we our selves we are his people 2. That 's the other way of praising God by outward and vocal expression and this is proper to the reasonable and understanding Creatures as Men and Angels who beside that they really shew forth the virtues of their Maker as the meer natural and brute Creatures do they also express the praise of God by mutual reveiling one to other their thoughts as Aquinas speaks of Angels or as men by speaking outwardly one to other of the virtues and graces of God his glory his praise and wonderous works and both these wayes All Gentiles all People ought to praise God That 's the third thing to be enquired into and explained but what needs that you will say will ye add light to the Sun for what is plainer than that all Nations and all People are all men Beloved be not prejudiced be not deceived 't is true that in our worldly apprehension all Nations and People signifie all men but not in God's estimate it is but equal that our imagination stoop and submit it self unto the wisdom of God in Scripture which is not wont to account or stile multitudes of men dwelling together or in divers Countries by the name of Nation or People as having any thing to do with his service unless they submit themselves unto him Say I this or saith not the Scripture the very same Deut. 32.21 They have provoked me to jealousie with that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people who are they All Gentiles who walk in their own wayes all Nations all People only the Jews excepted who were Gods people while they walked in his way how doth that appear St. Paul quoting the same words Rom. 10.19 applyes them to the Gentiles in opposition to the Jews I will provoke you to jealousie by them that are no people if that be not convictive I am sure Rom. 11.11 is plain enough where he useth the same words through their namely the Jews fall salvation is come unto the Gentiles for to provoke them to jealousie But these may be some few Gentiles Then see the 12th verse If the fall of them the Jews be the riches of the world and the diminishing of them be the riches of the Gentiles how much more their fulness But St. Peter is down-right 1 Pet. 2.9 10. Ye are saith he a chosen generation a royal priest-hood an holy nation a peculiar people that ye should shew forth the praises of him who hath called ye out of darkness unto his marvellous light which in times past were not a people but are now the people of God so that all Nations in the world if unholy if profane if without God in the world are in Gods account not a Nation not a People So God called the Jews while they were disobedient Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my people and therefore all Nations in their latitude are not fit to praise God but such of all nations as fear God and work righteousness these are fit to praise God Psal But how then are all exhorted to praise God I Answer all Nations and all Men owe this duty unto God but all are not solvendo all are not in proxima dispositione they are not all fitly disposed to pay it and the reason of this is added in that Deut. 32.21 where Moses calls those whom he had called not a Nation presently after a foolish Nation Now we know Non est speciosa laus in ore peccatoris Ecclus. 15.9 10. Praise is not seemly in the mouth of a sinner or a fool for praise shall be uttered in wisdom and the Lord will prosper it and 't is true in this sence honour is unseemly for a fool Prov. 26.1 And therefore holy men are exhorted to praise God frequently throughout the Scripture especially in the Psalms Praise the Lord ye his servants praise the Lord ye that fear him magnifie him all ye seed of Jacob They that seek after the Lord shall praise him praise the Lord ye house of Aaron praise the Lord ye house of Levi ye that fear the Lord praise the Lord and rectos decet collaudatio praise becometh the upright 'T is in the congregation of the Saints Psal 149.1 In a word 't is a duty owing unto God from all Nations who shall one day so do but fit to be performed only by his Saints his chosen holy nation his peculiar people yet because all Nations owe this duty all here are commanded so to do And that for great Reason whether we consider the object praise-worthy beyond all praise his lovely his laudable nature so lovely that St. John calls him Love it self 1 Joh. 4.8.16 and because quod amamus facile laudamus that which we love we easily praise his laudable nature so laudable so praise-worthy that he is called praise it self Deut. 10.21 Or 2. Whether we consider his Command none more just none more frequent Or 3. Our Duty none more reasonable than that the work should commend the Maker especially since this is the end the Maker aims at in his work that it should praise him really and vocally For he hath chosen us before the foundation of the world that we should be holy and without blame before him in love there 's the real praise having predestinated us to the adoption of Children by Jesus Christ to himself according to the good pleasure of his will to the praise of his glorious grace there is real and verbal praise too Ephes 1.5 6. 1. But doth God then desire our praise and glory Not that he wants it but that we want it who by reason of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are come short of the glory of God Rom. 3.23 2. But if God desire praise and glory then may we who must imitate and follow him as dear Children Ephes 5. If any glory were our own we might without sin lawfully desire it but since all glory is the Lords it is pride and injustice for us to desire any of it and most just and equal for him to demand what is his own 3. But what then must we do when men give praise to us Not receive it for our selves O no that is unfaithfulness to our God to rob him of his praise For how can ye believe who receive honour one of another Joh. 5.44 Yet such unfaithful men are exceeding many Proverb 20.6 For a faithful man who can find for most men will proclaim every one his own goodness
God Psal 117.2 Rom. 15.9 This would alone require a large discourse This time of Advent remembers us of the sure Mercies of David which is Christ and all Spiritual Graces vouchsafed unto us in him for this all Nations owe thanks and praises unto the Lord our God But we above all Nations God tenders us as his peculiar people consider our peace fit to propagate the Gospel of Peace when all the world about us is in combustion our Plenty our Liberty and Freedom to meet together and praise our God For our selves in particular remember Gods late gracious dealing with us visiting us with Mercy after he had visited us with his Judgements his Plague Pestilence and Famine our good God hath left us nothing to do but to give thanks and praise him Sign 1. Whether do we this or no 'T is all one as if I asked the question whether our light shine before men or no that they might see our good works and glorifie our Father which is in heaven 2. Surely he that praiseth God knows God otherwise when we give many good words of God we speak by hearsay for what an unreasonable and ridiculous thing it were for a blind man to discourse of Colours or a deaf man of Musick you would presently say he took up all his knowledge upon trust Let me then ask thee the question thou praisest God dost thou know God know him yes he is a Spirit and a Spiritual substance Eternal Infinite c. True but that 's not enough dost thou so know him that thou keepest his Commandments or with all thy will thy desire thy power and might unfeignedly endeavourest so to do What 's this to know God look whether it be or no 1 Joh. 2.3 4. Hereby we know that we know him if we keep his Commandments and he that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him So our Saviour upbraids the ungodly Jews who sung the seven last Psalms the Hallelujahs every day in their Synagogue yet saith our Saviour to them ye have neither heard his voice nor seen his shape Joh. 5.37 Jer. 22.16 was not this to know me They who truly praise God must say as St. John speaks 1 Joh. 1.1 That which we have seen and heard c. that declare we unto you but that all Nations may praise the Lord as here they are exhorted I 'le name some necessary Rules 1. Repentance from dead works is most necessary all Nations must weep and wail before him Apoc. 1.7 before they can truly praise him 2. There must also be confession of sin confessio peccati antecedit confessionem laudis the confession of sin precedes the confession of praise 3. Fear of God ye that fear the Lord praise the Lord. 4. Yea there must be Hope in God first expresly Ephes 1.12 We are to the praise of his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having first hoped in God 5. We must avoid the praises of men Many confessed him not because they loved the praise of men more than the praise of God Joh. 12. 6. We must enter the gates the narrow gates of Righteousness and then praise the Lord. 7. Pray unto God that we may praise him Let the people praise thee O God let all the people praise thee Axiom 2. We ought to magnifie the Lord together This Notes not only the union of the persons praising but the concord of their praises Cajet super laudate Magnifiing is to shew forth his great praises Herein is a difference of praising God from praising of any Creature A man in praising the Creature may justly fear lest he be Hyperbolical and exceed truth Here there 's no such fear because God is major omni laude and we have his warrant to magnifie him Exhort David calls all the Creatures to do it Psal 148. Confer Euthym. in locum 't will be far more easier like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we do not the stones will of such stones God can make children of Abraham NOTES AND OBSERVATIONS UPON ROMANS XV. 26. For it pleased them of Macedonia and Achaia to make a certain contribution to the poor Saints which are at Jerusalem IT was wont in the primitive times to be a part of the Churches employment on the first day of the week to make Collection for the Poor and accordingly it is ordered by Authority to be the business of this day And therefore I thought fit also to make it my business to speak a word in season to that purpose to stir us up to the duty of the day that as St. Paul provoked the Corinthians by the Example of the Macedonians 2 Cor. 8.1.2 and here by the Examples of both he tacitely excites the Romans So by the Examples of them all we may be moved to a like Contribution to the poor Saints that are in Savoy Our Apostle in this and the former Verse acquaints the Romans to whom he writes with the occasion of his journey thither he was to go to minister to the Saints there And why so It pleased them of Macedonia and Achaia to make a certain Contribution c. And this was one main business of the Minister of the Gospel as appears 2 Cor. 8.4 Gal 2.9.10 Before we come to consider these words in particular let us endeavour to set the Text right and give a true translation of it The Greek words are these Rom. 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word found thus For Macedonia and Achaia thought Good or have been willing to make some Contribution or Communication to the poor of the Saints who are at Jerusalem In the particular handling of these words I shall endeavour to clear this Translation unto you In the words we have the necessity of the Saints at Jerusalem and the Macedonians and Achaians endeavour to make supply to that necessity Accordingly we may resolve the Text into these two Divine truths 1. Some of the Saints at Jerusalem were poor 2. Macedonia and Achaia thought good or were willing to make some Contribution or Communication to the poor of the Saints which were at Jerusalem 1. Some of the Saints at Jerusalem were poor The Saints the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is separated from evil dedicated unto God Sanctitas importat duo separationem ab aliquo applicationem ad aliquid A separation from something and an application to something both these are wrought in the Saints by the Spirit of holyness The word in the Hebrew answering to this in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving gratious merciful c. such are Saints some of these Saints at Jerusalem were poor So I render the words The poor of the Saints for so the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the Saints and so the V.L. also hath Pauperes Sanctorum and Castellio Sanctorum pauperes Thus also the French Italian and Spanish Translations have the poor of
and such as supported those that lived the like life worthy of the Gospel of Jesus Christ It is the grace of the Gospel only that can enable us to learn that lesson of the Wise Man Remove anger from thy heart and put away evil from thy flesh Eccles 11.10 Observ 2. Where God exerciseth some of his Saints with penury and want he in his providence stirs up some or other either near or in remote places to pity and relieve their wants as he did the widow of Sarepta and the Shunamite and here the Macedonians and Achaians Observ 3. Mercy and Bounty ought as well to be communicated unto the absent as present as well to those who ask us not as to those who crave our help as well to those afar off as those who are near and therefore this kind of Bounty is compared to sowing seed Psal 112. 2 Cor. 9. He hath dispersed and scattered abroad c. Now the Sower goes out to sow his Seed c. See Notes on Psal 112.9 And therefore Alms-giving in the Low Dutch is called handreichinge a reaching out the hand to help others And an Old Dutch Translation useth the word here gemein handreichinge a common stretching or reaching out the hand to the help and relief of the poor Saints Such relief the Philippians reached to St. Paul as he testifieth of them Phil. 4 10-19 Observ 4. This points us to the most acceptable principle by which our living Faith works in this Communication even our Love and good will So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth and thus the Syriack Martin Luther the Low Dutch and Miles Coverdale render the word here Sutably hereunto the Apostle 2 Cor. 9.7 The Lord loves a chearful giver yea this good will and chearfulness is better than the deed it self without it if our Apostle reason right 2 Cor. 8.10 See Notes on Gen. 12. Repreh 1. Those who communicate only good words toward the necessities of the poor Saints as if a few comfortable phrases out of the Scripture and a few good wishes could supply their needs James tells us the contrary Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say warm your selves c. notwithstanding ye give them not those things that are needfull for the body what helpeth it Repreh 2. The dead Faith of too many at this day who yet would be accounted believers and true Christians they pretend much strength in their hand of Faith to lay hold and assure themselves of Christ and Salvation by him but as for doing good being rich in good works ready to distribute and being ready to communicate to these duties their hand of Faith is altogether dry and withered Exhort 1. To become Saints truly such We have a powerful motive here from the great care of them taken by God and good men Psal 34.9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lions shall suffer hunger but they which seek the Lord shall want nothing that is good When the Decree of Ahasuerus issued forth in favour of the Jews many of the people of the Land became Jews for the fear of the Jews fell upon them Esth 8.17 And since Religion hath been in fashion and obtained favour what a world of people are turned Jews i. e. Professors so the word Jew signifieth O let not the Pharisaical profession and pretence of Saintship be so powerfull with us as the real practice of true Sanctity if we think it good to appear good how much better is it really to be good Exhort 2. Be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye willing to make some Contribution some Communication to the poor of the Saints in Savoy Nay as I understand we need not read the words partitively the poor of the Saints but the poor Saints they are all poor And poor they are because they are Saints because they are dedicated and consecrated unto God therefore they are plundered and spoiled they are poor impoverished Saints There are a sort of rambling lazy grudging runnagate poor to whom yet we must shew mercy we must make some Contribution I confess they are some of them but poor Saints poor they are and we ought to extend our Charity even unto them Si non homini humanitati They are of our own flesh and we must not hide our selves from those who are of our own flesh how much less from those who are of our own Spirit humble meek patient c. As we then have opportunity we must do good unto all men even to unbelievers God is good unto them gives them rain from heaven and fruitful seasons and fills their hearts with food and gladness And surely we ought to be followers of God and do good even to such unbelievers they are of Gods great houshold how much more then should we be good to the houshold of Faith Gal. 6.10 These of all other are most thankful to God 2 Cor. 9.13 they are best able among all men to recompence us and do us good with good counsels strong consolation powerful prayers c. and these are the better sort of good things which are more communicable than Gold or Silver or any outward Treasure Bonum quo communius eo melius These are the poor Saints at Jerusalem a people that fear God here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable people yet live among those who are enemies unto peace here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have heard their Necessity let us hear our Duty The Duty is called by most honourable names it 's called Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Psal 112. Rom. 12.13 Distributing to the necessity of the Saints To do good and communicate forget not Hebr. 13.16 This doing good requires it self for it is a more blessed thing to give than to receive Act. 20. and the greatest good redounds unto our selves Mark what a requital is promised 1 Tim. 6.17 18 19. Mean time what we give to the poor Saints we lend unto the Lord what we have we are but stewards of it And it 's required of a steward that he be faithful And the unjust steward will teach us a lesson to make us friends of the unrighteous Mammon We have a REMEMBRANCER of these things every one in his own heart if we will listen to him it may be our own case we may as well want the help of those of Savoy as they of Savoy now want our help And therefore Remember them that are in bonds as bound with them and them who suffer adversity as being your selves also in the body Yea our Lord and theirs will remember such bounty Psal 41.1 2. Blessed is he who considereth the poor and needy c. Yea he will remember it when we have forgotten it The King of Saints will take it as done to himself which is done to the least of his brethren Mat.
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
well if thou believest as the Apostle did O Beloved We are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a very easie belief See Notes on Phil. 2.8 Observ 4. 'T is possible then to arise from spiritual death This is evident out of the Text it self for this resurrection is wrought by the operative power of God Now with God all things are possible 2. De facto the Believers in the Text were risen now ab actu ad potentiam from what is done by a possibilty that it 's possible to be done it 's a good argument Doth any deny this What else do they mean who say that it 's impossible but that of necessity we must sin is not this to deny the Resurrection from the death of sin to the life of Righteousness Object In many things we offend all Jam. 'T is true what then Therefore 1. Thou mayst curse swear lye steal c. the same excuse is for all 2. This takes not away the possibility Object 2. But the Apostle St. James he saith so See Notes on the place 2. No wise man no religious man will take offence at this Doctrine Why The Scripture is plain for it besides it attributes nothing unto mans power but ascribes all unto the all powerful God with whom all things are possible 'T is the operative power of God that raiseth us up from the death of sin into the life of righteousness 'T is Faith in that operative Power and that Faith is Gods gift that raiseth us up This reproves those who profess themselves Christians yet lye still dead in trespasses and sins and arise not unto newness of life nor seek the things above by Faith in the operative Power of God it is the case of most of us For either we 1. Superstitiously confine the commemoration of the Resurrection of Christ to one day in the year and that passed we think no more of it but as the day passeth so the duty with it Christians of old were wont to salute one another with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is risen So we salute the day make a formal ceremonial Complement of it fairly salute it and let it pass by till it return the next year Or else 2. We think we are risen well enough with Christ if we declaim against those who are risen no better We think it Religion enough for us to cry down the others superstition and justifie our selves and both sides please themselves in confuting and opposing one another and as it commonly comes to pass in controversies Veritas altercando amittitur The true rising and ascending with Christ is neglected by both and lost by both Beloved Suppose a company of men were faln into a dark or deep dungeon Were it not a great madness for these men to quarrel one with another and contend one with another which should be the best way to get out of this dungeon one saying This is the way another that 's the way and still continue in the dungeon the pit of transgression and sin and God knows not one of many of us know which is the way to get out of this pit but one gropes here for the way another there and we quarrel one another and every man will have his own way and be a guide unto another Like the Andabatae we fight in the dark but all this while we are in the pit and contend in the dark one with another Were it not a great deal a wiser course to entreat good Ebedmelech to help us out of the dungeon as he drew Jeremy out of it Jerem. 38.12 Ebedmelech Who is that The servant of the King of kings when I am lifted up saith he I shall draw all men unto me and with cast clouts and rotten rags even by holy examples of the Ancient Saints We all indeed acknowledge that Christ is the way and the way-guide and the means to arise is Faith but every man saith Lo here is Christ and lo there When yet scarce one of many of us knows Christ as we ought or the way how to arise with him or the operative power of God through him or Faith in that operative Power I will prejudice no mans growth and proficiency would God we were all perfectly risen with Christ But Beloved I beseech ye let us judge impartially of our own condition Do we think we have attained to the same pitch and growth that St. Paul had arrived unto when he wrote his Epistle the Philippians Phil. 3.8 11. He earnestly desired to know Christ and the power of his resurrection and fellowship of his sufferings Therefore surely he had not then as yet known it he had not yet attained nor was yet perfect as he saith vers 12. Had not the Apostle you 'l say known Christ nor the Power of his Resurrection How comes he then to write so much of Christ He speaks not there of Historical and Theoretical knowledge but experimental and tactual as I may call it such as ye read of Phil. 1.9 1 Joh. 1.1 2. Alas Beloved While we live this animalish sensual and brutish life we are far short of rising together with Christ If we have not the power of his Resurrection How shall we know the power of his ascension NOTES AND OBSERVATIONS UPON COLOSSIANS II. 20 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Touch not taste not handle not * We turn Which all are to perish with the using after the commandments and doctrines of men See Notes on vers 12. THe words are a reproof or expostulation with the Colossians for their superstition that they doted on the Jewish Ceremonies A sin against their profession They pretended to be dead with Christ to the rudiments of the world and therefore they ought not to live conformable to the world hold the Opinion and Tenents of the World 1. The first Argument is ab indecoro it mis-beseems the Christian profession 2. The other is a damnoso it is destructive so to abuse the commandments of God contrary to their institution So I turn these words Touch not taste not handle not all which by abuse are to destruction namely of those who use them 3. This comes to pass by the commandments and doctrines of men This is the structure of the Apostles reproof and expostulation part of which is the Text in vers 21.22 Touch not taste not c. Which we are not to understand so as if the Apostle here prohibited the Colossians the touching tasting or handling of any thing Although one of the Latin Authors of great name cite the Text to that purpose But it is evident by the Context that St. Paul personates and brings in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of imitation the false Teachers among the Colossians who usurped authority over them using their words Touch
of the end of all these for spiritual and heavenly things are imparted by God unto men and by men unto men for their edifying 1 Cor. 14. which cannot be without some outward Form of words or other expressions There is one Form of Godliness seems not at all to be used as singing of Psalms in the Congregation Why Because some there are very unfit to sing them Respon This cannot be denyed yet for this inconvenience it followeth not that the custom of singing Psalms in the Church should be laid aside For 1. Psalmodia hath been a Form of Godliness both in the Church of the Jews and all Christian Congregations wherein it 's probable there have been some as unfit as in our days 2. Though some unfit yet out of the judgement of Charity yea of certainty some are fit and the unfitness of some cannot debar others from the comfortable use of that Duty 3. It is a Duty 4. Our Lord himself fore-told Psal 22.25 and 35.18 That he would praise the Father in the great Congregation as the Apostle applys it Heb. 2.12 5. For the same Reason they who are unfit to sing should be unfit to read them 6. And 't is possible they may by the grace of God be made fit Many hear outwardly who are not fit to hear but thereby many become fit Observ 1. Note hence the great goodness of God and his love unto Mankind that having made Man for himself he could not satisfie his love with making him Lord of all the Creatures no not with any thing less than the Image of himself imparting the shape of himself unto him Joh. 5. And because similitudo est causa Amoris similitude and likeness is the cause of Love That he might love him more he makes man like unto himself Godlike or as in our language Godly that we should be imitators and followers of God as his dear children Eph. 5.1 Observ 2. Yea since the only Wise God hath so made us and embodied us and cast us into a fleshly mould that we cannot understand any thing from without otherwise than by outward Images and sensible representations of inward things He is graciously pleased to convey the inward by the outward and therefore he is said to have made the two disciplinary Senses Prov. Thus Circumcision the Passover all the Sacrifices and Oblations yea the whole Ceremonial Law are Forms of Godliness whereby the only Wise God condescended unto his people thereby to convey the true spiritual and inward Godliness unto them by those outward and visible signs representing unto them spiritual things Ezech. 37.18 These and such as these outward and visible Forms are called by sutable names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus also the Lord imparts his Godliness by something audible proportionable to the other disciplinary sense of Hearing Rom. 6.17 2 Tim. 1.13 Observ 3. Hence appears their errour who out of a pretence of a pure spirituality condemn all Forms of Godliness without any difference at all and condemn all those who use Forms of Godliness Thus the Sacrament of Baptism is with them such a Form of Godliness as is not to be used Thus also the Lords Supper Instituted of Christ himself is by such sleighted as a Form of Godliness Thus thanksgiving for Meats and Drinks is thought to be superfluous a Form of Godliness Why For all these are spiritual and inward duties and better performed within than acted outwardly I do not deny but these are all as well inward as outward duties and there best performance is inward But our Lord Jesus performed them outwardly and commanded also that they should be outwardly performed It 's true by the inward performance of these acts we are more strengthened But since every man ought to seek not only his own good but the good of others also These and all such like acts ought to be done in Love 1 Cor. 16.14 And all things ought to be done to the edifying of others 1 Cor. 14.26 And how can that be done without some outward form or other to the edifying of its self in love And although praying to God and blessing God may be done inwardly and with the spirit yet if we perform these Duties inwardly only no man else hath the benefit of these Duties but our selves And therefore the Apostle 1 Cor. 14.15 16 17. Else when thou shalt bless with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest Lastly whereas the Pharisees used all the outward forms of Godliness without the inward Duties Our Lord forbids not his Disciples the use of these Forms but implicitly commands the use of them where he saith Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the kingdom of heaven Now that which must exceed another doth not abolish but suppose that which it must exceed Nor did our Lord blame their Use of Forms wherein they placed their Righteousness but the want of this inward Righteousness as the foundation of it as its evident Matth. 23. and by that Pharisaical young man Matth. 19. Repreh Those who pretend to rest in the Godliness without the Form as also those who rest in the Form without the Godliness 1. Those who pretend to rest in the Godliness without the Form Let such know that the only wise God hath fitted the one of these unto the other so that although the outward Form be not perpetual as I shall shew more anon yet it is not to be despised as it is by many at this day who exalt themselves above all Ordinances above all Forms of Godliness above all mans teaching c. Surely the outward Ordinances and Forms of Godliness are not to be despised No say they Doth not the Prophet call them vain oblations See Notes on Gen. 27. 2. They are justly reproved who rest in the Form without the Godliness Thus did many of Gods ancient people the Jews And thus do too many at this day of the false Christians How much pain and sorrow did the Jews undergo c. See Notes on 2 Cor. 5.17 Exhort Let us endeavour after the inward Form of Godliness 2. Axiom Godliness hath a power There are three Principles of actions 1. Understanding 2. Will 3. Power The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Strength Vertue and Power by which great acts are atchieved So the Septuagint turns that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text above one hundred times Whence also it signifieth an army strong and powerful whence the Church is described to be an Army with banners Cant. 6.4 This power is sometime exercised by the body which in comparison to that strength of the Spirit is but impotency and weakness according to Esay 31.3 The
of their Country would willingly expose themselves to death If Humane Love could transport men so far as to neglect their own safety for their Countries how much farther will the Divine Love carry the Saints Moses Paul all the Apostles Yet all these though the rarest Examples of religious Love came infinitely short of our Lords love to us For I pray consider for whom became these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godrus for his subjects the Athenians Curtius and the Decii for their Country men the Romans Moses for the Israelites his Subjects he was their King Deut. Paul for his brethren his kinsmen according to the flesh So that that of our Saviour is true of all these Joh. 15.13 Greater love than this hath no man that he should lay down his life for his friends But how much Gospel-love is this that one should dye for his enemies Christ became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the just for the unjust but even for his enemies Rom. 5.10 Most rare and singular love There is no parable no example like to it Great difference between Christ and many Christians 3. This is yet more exceeding love if we consider Christ the Ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he condescended hereunto to purge delinquents when men get but a little power in their hand they purge not delinquents but make them such 4. So high our Lord was yet so lowly he condescended Phil. 2.3 4-10 Dominus Dominantium servus servorum the meanest officer in the house 5. This is a ground of love toward our Neighbour Eph. 5.1 2. 1 Joh. 4.9 10 11. If God loved us then should we love God No God requires first love to our Neighbour 1 Joh. 4.20 For he well knew if we should have the bestowing of our own love in our own order we would hate our brother Joh. 16.2 And that is now come for men hate one another not as their Neighbours but as the enemies of God But let me ask them are not they themselves the enemies of God Col. 1.21 They love one another who have suffered together The good Thief reproved the bad Dost thou not fear God sith thou art in the same condemnation What office then is there so mean that Christians ought not to condescend unto one in behalf of another Christ wash'd his Disciples feet to teach us this Lesson Joh. 13. How cautelous then how wary how fearful ought we to be of soiling and fouling our soul with the least sin It cost the Son of God his blood 1 Pet. 1.18 How careful were they under the Law lest they should be defiled The Apostle hath reference to it Col. 2.2 We lye still in the dust and cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord purge me Mean time we put not an hand towards the purging of our selves we would have God come to us we will not come unto him It reproves those who put off Christian duties to others Oftentimes the Father puts off Thanksgiving to his child who must lisp out a Grace This I believe is the common fault of all We cry out for a Reformation that the Church the Kingdom it self may be purged c. God send one and that a through one Mean time who is there goes about to reform his own life Every man thinks that work is done in his own heart and he would bring every man to the model of his own purging The dissolute and licentious man tells him that lives more strictly that he is an hypocrite He abstains from drunkenness upbraids the Drunkard as if that were the only sin c. We quarrel one with another about words and leave the main thing undone The good Wife bids her Maids sweep the House the one bids the other fetch a Broom she says it is a Besom They spend their time in pratle and leave the work undone so do men about purgatory c. But leave the business it self undone we pray that Gods will may be done yet who goes about to do it His will is our sanctification who hallows Gods name by being holy as he is holy We pray that God will forgive us as we forgive c. yet keep hatred and malice in our hearts c. that he would not lead us into temptation yet we rush into it that he would deliver us from the evil one yet deliver up our selves to be ruled by him Exhort Unto us all by exhortation reproof to imitate our Lord in this so far as we are able purge one another from our sins we little consider that every one of us is as it were the keeper of his brother Ecclus. 17.14 It was the speech of Cain am I my brothers keeper O Beloved Men say God hath put such an one into mine hand if I kill either a good or an evil man when they might as well say and argue God hath put him into my hand for his preservation The Laws of this land in case of robbery by the high way if the Malefactor be not found lay the charge upon the hundred and every man must bear his share and there 's equity for it every man should have taken care of his Neighbour Exhort one another while it is called to day the righteous shall scarcely saved Qui non vetat peccare quum possit jubet Object Have we not sins enough of our own that we must incur the guilt of other mens sins 1 Tim. 5.22 Charity commands this duty of us Levit. 19.17 Thou shalt not hate thy brother i. e. thou shalt not hate any man For whosoever hates his brother is a murderer 1 Joh. 3.15 Now whereby shall we discover our love unto our brother Thou shalt not hate thy brother in thy heart Thou shalt in any wise rebuke him and not bear sin for him He who rebukes not his brother when he sins hates him and shall bear the punishment both of his own hatred and his brothers sins we turn it Thou shalt not suffer sin upon him a most necessary duty which yet I fear few very few perform unto their neighbour What 's the reason we are loath to be reproved for our own sin and therefore afraid to reprove another Men make a tacite Covenant one with other not to touch one anothers sins much less to wash and purge one another from them which is a Covenant with Hell and Death He that turns a sinner from his evil way saves a soul from death and covers a multitude of sins Jam. 5.20 yet we let our brother go on in his sin and suffer sin upon him In matters of no moment O how loving we are tell him of a spot in his face and wipe away dust off his garment he hath spots many and those foul spots upon his soul thou sufferest them upon him neither wipes them off nor tells him of them thou takest care he should be pleasing to men not to God savest him from a little shame not his soul from death Our Saviours example and precept
but not Samuel in Christ's time who all these but not Christ and his Apostles these shall be rejected among the ungodly Ezech. 33.33 Then they shall know that a Prophet hath been among them 2. So we can allow Christ hereafter and for ever but not in our time It is not time yet that the Lords house should be built say they in Hagg. 1.2 Elias was to come that they all knew when he came they examine him by what Authority he baptized Joh. 1. The Messiah they knew was to come but when he came they must know by what Authority he did his Mighty Works They acknowledged neither John Baptist nor Christ present that they might take all the honour to themselves Tell us of sobriety spotlesness c. that must be in another world 1 Pet. 1.13 and 2 Pet. 3.14 Reproves the madness of the people who obtrude every new fangled Opinion of their own upon Christ Africa semper aliquid opportat novi Consol To the poor Soul frighted with the changeable condition wherein it is Jesus Christ is Jehovah he changeth not Mal. 3.6 That is the cause of my fear Nay that should be the cause of thy confidence in his Mercy though it be true of all the Divine Attributes that they are everlasting yet not any one of them is said so often to continue for ever as his Mercy his Mercy it endures for ever And therefore the Prophet having said I am the Lord I change not presently adds therefore ye Sons of Jacob are not consumed Sons of Jacob i. e. ye weaklings as Jacob is the type of the Church in the weakness nonage and minority of it as Isaac in the strength of it If Christ be mine enemy if he lay siege against us who can help us Our God is a consuming fire If Christ be for us who can be against us but if he be against us who can be for us Say unto the Righteous it shall be well with them Isai 3.10 When Joshuah besieged Jericho he gave special charge that Rahab the Harlot should live she that had gone a whoring from her God but had now returned with a large heart to entertain the messengers of Joshuah sent unto her yea and Joshuah himself The Jews have a tradition that she was married to Joshuah but Matt. 1. we read she was the Wife of Salmon however it will be true in the mystery But if mine iniquities be not consumed they will consume me it was the exception ye read the people made Ezech. 33.10 11. Thus ye speak saying if our transgression and our sins be upon us and we pine away in them how should we then live Say unto them thus saith the Lord Behold I even I will both search my sheep and seek them out as a Shepherd seeketh out his flock in the day that he is among his Sheep that are scattered c. If therefore thou turn from thine evil way thou shalt live To such weak Sons of Jacob the Lord Jesus Christ is promised Esay 59.20 The Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. O but mine iniquities pursue me and my sins lay fast hold on me c. Though I turn from mine iniquities mine iniquities will not turn from me But whether is the Lord Jesus Christ the Lamb of God that takes away the sins of the world Is he not said to be a Saviour Why is he called Jesus Is it not because be shall save his people from their sins And therefore mark how S. Paul read that very Text Esay 39.20 which he quotes Rom. 11.26 27. There shall come out of Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour or Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall turn away iniquity from Jacob They turn from their sins saith the Prophet He turns their sins and iniquities from them Yea thus doing he is a true Jesus a true Saviour he presently adds This is my covenant with them when I shall take away their sins But the troubled soul oftentimes is not so quieted For when after the rebellion of Core Numb 17. The Rod of Aaron had budded a token unto them of the Priesthood of Christ that flourished and should flourish and the Lord had commanded it to be kept for a token against the Rebels vers 10. and this promise added Thou shalt quite take away their murmurings from me that they dye not The children of Israel thereupon complain and speak to Moses Behold we dye we perish we all perish c. Doth the Lord so leave his poor weak people under their guilt and torment of conscience Look I beseech ye into chap. 18.1 There the Lord imposeth a task upon Aaron and his Sons That they should bear the iniquity of the Priesthood c. So Ezechiel the besieger bears the iniquity of Jerusalem besieged Ezâ—â—h 4.5 And what is the end of all this vers 5. That there be no wrath any more upon the children of Israel What is this to us Jesus Christ is the true Priest and the Priest for ever after the order of Melchisedec and Jesus is made a surety of a better Testament than Aaron Hebr. 7.23 The Priesthood of Aaron was continued in Aaron's Sons and in conclusion that Priesthood had an end But this man because he continueth ever hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unchangeable Priesthood or a Priesthood that descends not from one to another And what followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore he is able to save to the uttermost from his sin and that sin and that iniquity and all the degrees of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evermore Margin And he ever lives to make intercession for them NOTES AND OBSERVATIONS UPON JAMES I. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But be ye doers of the word and not hearers only deceiving your own selves THey are the first words of the Epistle appointed for this day wherein S. James claims our best attention and audience unto the word of God Be ye hearers of the word which some would have the principal scope of this Text but it 's the less of the two Duties he requires and his illustration is à minori He requires rather our obedience and action than our audience and attention only and accordingly by reason enforceth the performance of it Be ye doers of the word not hearers only So that ye may perceive it is not my purpose to set hearing and doing at odds the one is never well performed without the other for we never do as we ought unless we first hear what we ought to do nor ever hear we as we ought unless we do also what we hear And therefore when as in those first and purest times of the Church the Serpent had corrupted their minds by subtilty and taught them to abstract one Duty from another or rather to perform one and the same Duty by halfs our Apostle discovers the deceit and urgeth the performance of both Duties
was in them did signifie when it testified before hand the sufferings of Christ and the glories that should follow What time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the particular season or opportunity which the Scripture calls the fulness of time when God sent his Son Gal. 4. What manner of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This notes the coincidence and concurrence of things in the same time when Christ should appear and his Gospel be preached in the world As for the former what time the Prophet Daniel makes search and is taught by Gabriel Dan. 9.25 26. seventy weeks Jacob points at the time after the Scepter should depart from Judah Gen. 49.10 Malachy after the preaching of John Baptist Mal. 3.1 And the Prophet Esdras gives as clear a testimony of the time when the Messiah should appear as any of them all 2 Esd 7.28 My Son Jesus shall be reveiled with those that be with him and they that remain shall rejoyce within four hundred years 2. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of time that points at the very worst of times when the Messiah shall be cut off saith Gabriel Dan. 9. when my Son Christ shall die and not he only but all men also that have life 2 Esd 7.29 that notes the Primitive Persecutions of all those who had yet the life of God with them But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect also unto the latter times even those whereof our Lord speaks Matt. 24.12 When iniquity should abound and the love of many should wax cold Those times whereof St. Paul also speaks 2 Tim. 3.1 2. Then the sufferings of Christ or Christian sufferings must needs abound by reason of the abundance of iniquity when the daily sacrifice shall be taken away Reason The dignity and worth of those hidden things into which not only the Prophets and holy men of God but even the Angels also desired to look into them Object It seems then that the Holy Prophets were guilty of curiosity if they pryed and searched into these times of the Gospel surely no for they they searched not after vanities nor sought they after things too high for them nor were their searchings into speculations but practical truths the sufferings which lead unto Christ and follow Glories Nor did they follow the guidance of their own fancy and imagination but the guidance of the spirit of Christ Observ Hence appears the truth of that which our Lord testifieth That many Prophets and Kings have desired to see the things that his Disciples saw and had not seen them and to hear those things which they had heard c. Repreh 1. Those who pry and search into the word of God not by the Spirit of God and Christ but by their own Spirit The Prophet Ezechiel 13.3 denounceth a woe against such Wo unto the foolish Prophets that follow their own Spirit and have seen nothing These search not by the Spirit of Christ which is not in them but by the Spirit of Antichrist The old Serpent is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath his name from prying and searching into things that belong not to him Repreh 2. Those that search after though the great things of the Gospel yet not that they may live and practise them but only that they may know them Thus many abuse that place Joh. 5.39 40. Which words are Indicative not Imperative as if any shall look into them diligently he will easily find Thus many upon this and the like days set apart to hear the word of God there is much searching into the Scriptures but is it that we may learn our Duty and practise it that we may find what sufferings of Christ are required of us in hope of the following Glories Alas who knoweth not the common guise of most men to busie themselves on these days and turn their Bibles over but let them lye on the dusty shelf all the week after Exhort Let us suffer out those sufferings which lead us unto Christ After those sufferings follow the Glories Yea these sufferings work our Salvation 2 Cor. 1.6 They work for us an eternal weight of glory 2 Cor. I dare not make the way to life easier or broader than indeed it is It 's called by these terrible names death c. Vide Notes in Rom. 6.8 Exhort NOTES AND OBSERVATIONS UPON I PETER II. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore laying aside all malice and all guile and hypocrisies and envyings and evil speakings As new born babes desire the sincere milk of the word that ye may grow thereby THe Apostle having in the end of the former Chapter propounded unto us the lasting the everlasting spiritual food the living word of God vers 23.24.25 In the words I have read he 1. Removes what might hinder and dull our appetite laying aside all malice c. Then 2. He stirs up and quickens us thereunto The first words therefore vers 1. may be considered either 1. In themselves Or 2. With reference to the former and to those which follow vers 2. 1. In themselves they are an exhortation To lay aside all malice and all guile and hypocrisies and envyings and evil speakings so the Syriack turns the words hortatively of which something must be spoken 1. More generally as belonging to them all in common That 2. We may more presly and properly speak of every one of them in particular 1. Generally therefore the Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render diversly in divers places as Ephes 4. 1. To put off the old man and so the word hath reference to a garment that is to be put off which is there called the old man Eph. 4.21 And thus malice guile hypocrisies envies and evil speakings are as the old man's corrupt rotten wardrobe which is to be put off 2. It 's rendred also Jam. 1.21 To lay apart and so we may understand the Apostle there according to his main drift c. Vide Notes in Jam. 1.21 And thus malice guile hypocrisies envies and evil speakings are as it were all weeds to be rooted out and removed that the incorruptible seed may thrive and grow up in us 3. But here as appears by vers 2 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so to lay aside as ill humours are removed which vitiate and distemper the Palate and thus malice c. are as corrupt and vicious humours Because the Metaphor is taken from things so different I shall not confine my self to any one of them but use them indifferently as they come in my way Doubt But doth the Apostle exhort those who were begotten again unto a living hope c. For so he saith 1 Pet. 1.3 Doth he exhort these to lay aside all malice c. Were not all these laid aside at their Baptism It is true at their Baptism they renounced all these as we do such was that ancient form
Jews kept the Feast of Weeks in memory of the Law given at the same time in Mount Sinai And the Christians remember the giving of the Holy Spirit and the Law of the Spirit of Life to be written in our hearts How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in cloven tongues For hereby they extinguish the Law of God given in Mount Sinai as not belonging unto them or if belonging to them yet impossible by any power of God imparted unto them in this life to be fulfilled And hereby they frustrate the end of Christ's Ascension and damp the hope of obtaining the Spirit of Christ in this life contrary to what the Text holds forth unto us He who descended is the same also that ascended that he might fill and fulfill all things NOTES AND OBSERVATIONS UPON ACTS II. 37 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men and Brethren what shall we do Then Peter said unto them Repent THe Lord had now poured forth his Spirit to make a New Creation Act. 2.4 and that Spirit moved upon the waters as People are interpreted Revel 17.15 many people so that the waters were much moved and troubled They wondered vers 6 7 12. when St. Peter now became an expert fisher of men knowing it was best fishing in troubled waters casts forth his hooks and le ts down his net at the Lords Word in the Name of the Father Son and Holy Ghost and catches a multitude of men about three thousand souls vers 41. His Net wherein he took them was a Sermon consisting of two parts 1. A refutation of an Errour 2. A confirmation of the Truth 1. He begins with refutation of their Errour and that most fitly they had charged the Apostles that they were drunk vers 13. ye may observe it in all Ages the Prophet and Spiritual man is alwayes accounted mad or drunk for there being but a sober man among a company of drunkards they thought themselves sober and him drunk though the contrary in both is most true so it was here The Apostle takes occasion from that kind of drunkenness to tell them of another they supposed that they were drunk with wine wherein is excess Ephes 5.18 No they were drunk indeed but with the Spirit as Cant. 5.1 They were filled with the Spirit so ye may understand the words that the Apostle denies not that they were drunk but the kind of drunkenness they are not drunk as ye suppose in that kind of drunkenness but as the Prophet Joel had foretold vers 16 21. This effusion of the Spirit he refers to the Author of it vers 22. Jesus of Nazareth the righteous branch approved of God by miracles wonders and signs such as never man wrought such as God wrought by him yea and approved by you too sometime ye your selves knew him to have been such an one yet which is your greater condemnation if ye repent not even him ye have apprehended and with wicked hands have crucified and slain him 'T is true this was not without the determination counsel and foreknowledge of God yet that no way diminisheth your sin it was not your purpose to fulfill Gods counsel but your own malice and revenge nor was it without Christs own counsel passus est quia voluit Isai 53. which erects them that they sink not into the gulf of despair as Joseph comforted his brethren Gen. 45.8 Where he prevents an objection If he had been approved of God he would have delivered him let him deliver him if he will have him This was not out of impotency or want of love in the Father for he hath shewn greaâ—â—r power in raising him from the dead loosing the pains or as the Syriack the bands and cords of death because it was not possible that he the essential life the power of God should be held by them vers 25 26 27 28. Nor is this any new thing but prophesied of old Object But this David spake of himself Resp No that vers 27. Thou wilt not suffer thine Holy One to see corruption can belong to none but to the Holy of Holies Christ Jesus for vers 29 30 31. He reassumes the conclusion and proves it by another testimony Psal 110.1 which our Saviour also cites and puts his adversaries to silence Matth. 22. Thus having confirmed his Doctrine touching the Passion Resurrection Ascension and Session of Christ at the right hand of God with his effusion of the Holy Spirit he makes application of it unto his Auditory vers 36. by way of Reprehension See then what a great sin ye have committed ye have crucified the Lord of Glory an elegant Aposiopesis ye have crucified him to whom God the Father hath given all power in heaven and earth Matth. 28. Lest they should grow desperate by such a Reproof he tempers with it a tacite and secret Consolation in that he saith God hath made that same Jesus both Lord and Christ He is the Saviour Jesus and the anointed of God the Christ as he speaks Acts 5.31 A Prince and a Saviour to give repentance to Israel and forgiveness of sins and this is St. Peters Sermon Now behold a rare effect of this Sermon in the Auditors wrought both 1. Inwardly they were pricked in their hearts and 2. Outwardly they said unto Peter c. Men and brethren what shall we do 1. The inward effect is compunction and that twofold 1. Doloris of grief tantùm non desperationis almost of desperation they had crucified the Lord 2. Amoris of love they had crucified Christ their Saviour and Redeemer who deserved better of them O that consideration melts the Soul from these Two kinds of compunction proceeds a twofold sence of these words of the Text Men and brethren what shall we do 1. The effect of the first compunction Men and brethren what shall we do we have crucified Christ who came to seek and to save and to redeem us what shall we now do 2. We are willing and ready to do any thing there 's the effect of the second compunction O the wonderful power and mercy of our Lord Jesus Christ whether shall we admire rather 1. His power pricking and breaking their stony hearts and turning them into flesh making them relent and grieve begetting in them a godly sorrow that worketh repentance 2. His mercy and clemency suppling them and melting them into love making them willing and ready to obey They said unto Peter c. Men and brethren This phrase wants opening Men Brethren It 's an Hebraism or property of the Hebrew tongue to add man or men to some other word going before thus 1 Sam. 31.3 The Archers hit him in the Margin ye have according to the Original the shooters Men with bows hit him where the word Men may be left out as the same story being related 1 Chron. 10.3 it s said only The shooters with their bows hit him