and iniquity they busie themselves about Divine Truth whereof they have no more true understanding than blind men have of colours Beloved while we are in our sins we are in the dark we are blind I have heard of blind men who have disputed of colours Truly so it is with us as if many men were faln into a dark pit and we should strive among our selves about the way how we might get out of it So the Devil deals with us as the Philistins with Sampson He puts out our eyes and then sets us to make him sport such sport as the young men made to Joab and Abner See the blessed condition of those who are escaped out of the Devils Dominion Blessed are your eyes for they see Col. 1.12 13. Giving thanks to the Father who hath made us meet to be partakers of his heavenly inheritance c. Here we see the Reason why men are offended with a spiritual sence they are inured to the letter which is dark Our Saviour bid his Disciples what ye hear in the dark speak in the light Hence we see that this is not such a precious time that there is so much light of the Gospel 2 Pet. 1. 'T is not only a light of Knowledge but a light of Life that makes a glorious time The Glow-worm and rotten wood shine in the night Light without heat Moon-light but the light of the Sun hath both but when iniquity abounds the love of many grows cold Cons Isai 50.10 In tenebris posuit latibulum suum 2 Sam. 22.12 The Lord said he would dwell in the thick darkness 1 King 8.42 Exod. 14.20 The pillar of the cloud was darkness to the Aegyptians but light to the Israel of God light in Goshen darkness to the rest of the land of Aegypt What though in darkness if thou hear Gods voice out of the darkness Deut. 5.29 Christ is a light to them that sit in darkness and the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O but there is a power of darkness True but stronger is he that is in you than he that is in the world 1 Joh. 4.4 Act. 26.18 These darknesses are now upon us would we have the light break forth unto us Mark what the Prophet speaks Isai 58.7 10. But he believes not to come out of darkness Job Isa 50.10 Reason Why the Devils are Rulers of the darkness of this world God gives them up to be ruled by the Devils who will not be ruled by him See Notes in Rom. 6.19 Eph. 2.1 2. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it rests it self in the evil c. Observ 1. Observe what is the Reason of the present judgements of God upon us the Devil rules the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his goods are in peace when the strong man keeps the house The people of Laish were at ease c. then came Dan Judgement Judg. 18. Observ 2. This represents their dreadful estate who are subject unto the Prince of darkness Deut. 28.29 Job 12.25 The Sun shall go down at noon their way is like to darkness they know not whereat they stumble Prov. 4.19 Their works are works of darkness because they see not God they think that God sees not them Ezech. 8.20 Seest thou not what the Elders of Israel do in the dark they say the Lord sees us not Psal Let their way be dark and slippery c. Observ 3. See the Reason why the world is so wicked there is a world of wickedness in it What a world there is of detraction slandering back-biting the slanderer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tongue is a fire a world of iniquity c. Can so great mischief arise from no cause or from some small cause The Devil himself is at the tongues end and guides it The tongue is set on fire of hell Jam. 3.6 Why is there so much pride He is a King of all the children of pride Job Envy is the Devils own Nature as God is LOVE Wrath is the Devils harbinger which prepares room for him in the Soul Ephes 4. neither give place to the Devil or to the Backbiter By wrath the Devil useth to bring to pass all his designs by this he becomes Abaddon and Apollyon Covetousness is the root of all evil Reproof Of those who take advantage of evil times to do deeds of darkness little do they consider that the Devil rules them because Inter arma silent Leges This is your hour and the power of darkness Exhort To come out of the Devils Dominion It was God's Call and Invitation unto Abraham Gen. 12.1 and yet is unto every Son of Abraham 2 Cor. 6. Come out of them my people Rev. 18.4 The meaning is not that we should go out of the world that 's an absurdity to the Apostles own reasoning O how many are there in this dark world who yet think all things clear and themselves extreme quick-sighted Joh. 9. Who put darkness for light and light for darkness Isa 5.20 The light that is in them is darkness He who should tell a man this that he is in darkness that he is led with the Spirit of Errour that he walks in darkness and knoweth not whither he goeth that he is misled by the lying Spirit he would fare no better than Michajah did at the hands of Zedechiah This very stoutness and presumption that a man is in the light is an Argument that he is in darkness Joh. 9. He that hates his brother is in darkness even till now when the true light shineth 1 Joh. 2.9 10. Christ came for judgement into this world that they that see not might see and they that see might be made blind Paul thought he saw He thought he ought to do many things contrary to the Name of Jesus of Nazareth All this while poor Man he was blind and in the darkness till the glorious light shined unto him and that struck him stark blind that he knew himself to be blind Then was he led by the hand Ananias laid his hands upon him then was he sent to open their eyes Act. 26.18 Paul himself saith he was a Pattern 1 Tim. 1.16 Pray unto the Lord for Repentance that they may escape out of the snare of the Devil c. NOTES AND OBSERVATIONS UPON PHILIPPIANS II. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled himself and became obedient unto death even the death of the Cross THis is Verbum Dei a seasonable Text being part of the Epistle appointed to be read on the first day of this Passion week which contains the Humiliation and Exaltation of our Lord and Saviour Jesus Christ and an Exhortation unto us that we would conform our selves unto his Humiliation in hope of being made conformable to his Exaltation For the words from the 5th Verse to the 11th are a comparison inverted The Protasis is Christ's Example This mind was in Christ Jesus who being in the form of God c. The Apodosis is our conformity unto
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
process or proceeding with the Trespasser That is that we reprove him of which reproof there are Three degrees 1. Private which is conditioned by the effect 1. Good if he hear thee thou hast gained thy Brother 2. Ill if he hear thee not Then follows 2. The second degree of reproof less private before one or two more illustrated by the end or event that in the mouth of two or three witnesses every word may be established which degree of reproof is conditioned by the effect of it If he shall not hear them Then follows the third degree which is publick Tell the Church which is conditioned by the effect of it if he will not hear the Church Then followeth the vindictive or punitive dealing with him that is obstinate Let him be to thee as an Heathen or Publican 1. The offended brother must reprove his brother offending privately 2. If the offending brother hear reproof his reprover hath gained him 3. The offended brother must reprove him who neglects private reproof before one or two 4. This he must do that in the mouth of two or three witnesses every word may be established 5. The offended party must complain to the Church of him who neglects reproof before one or two 6. He who neglects to hear the Church must be as an Heathen or a Publican 1. The offended brother must reprove his brother offending privately Quaere 1. What 's here meant by trespassing or offending 2. What brethen these are offending and offended 3. What is it to reprove him that offends or trespasseth 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aberrare à via vel à scopo to wander from the way or scope It is wont to be questioned what kind of sin it is whether taken at large as committed against God or more strictly taken as committed properly against our neighbour It 's true indeed that the duty of reproving extends it self to all sin Lev. 19. But when it is enquired what sin is here properly to be understood the words put the matter out of all question that the sin is here understood which is committed properly against our neighbour This is yet farther evident by Peters question and our Lords answer thereunto yea such sin and trespass it must be as an offended brother may forgive this also is the drift of the parable Howbeit since all and every sin may be offensive unto a weak brother and every one in that case Lev. 19.17 We may take the Text largely as divers of the Ancient Fathers have done and understood the words of all kind of sins whereof our brother may be reproved 2. Brethren here understood are the Disciples of Christ who are all called Brethren Mat. 23.8 because born of the same Father whose will they do Mat. 12. And brethren of Jesus Christ who owns them for such Mat. 25.40 and is not ashamed to call them brethren Heb. 2. One of these offended must reprove another offending The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render here not amiss to tell a man his fault though primarily it signifieth to make manifest as the Apostle implies Eph. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So arguo is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white signifieth what is clear and manifest and so answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence secondly it signifieth to reprehend or reprove because he who doth so manifests and discovers a fault hidden before happily from the Author of it This act is enjoyned an offended brother in regard of him who offends him which he is to perform according to the degree of the offence either more gently or more severely as Tit. 1.13 This fault as it was hidden and private before discovery so at first it must be made manifest privately unto the offender himself between thee and him alone Reason In regard 1. of the fault 2. the person faulty 3. who tells him his fault 1. Every fault every sin is a kind of turpitude and so would not be made known 2. The person faulty is liable to shame for that fault Ad damnum semper accedit infamia And therefore because every man desires to preserve his own good name and reputation among men the Lord Jesus tender of the faulty persons credit He wills that the reproof be private 3. The person who tells the offender his fault is his brother and so is presumed to be loving kind and merciful according to that bond of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly love which unites and knits him unto his brother and this Love covereth sins or if it discovers them it 's only to the Author of them To reprove is a brotherly office a duty that becomes a brother Obser 1. Brethren are lyable and in danger to trespass one against another and so to offend one another Howbeit 2. There is no necessity that one brother should sin against another Our Lord saith If thy brother trespass against thee this if supposeth a possibility but no necessity at all it may be otherwise Thus whereas men consider not that St. John writes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little Children 1 Joh. 1. they grosly abuse part of that Chapter to a necessity of sinning and consider not what he speaks in the beginning of the next These things I write unto you that ye sin not if that were impossible his writing these things were in vain and to no purpose but if any man sin he implieth that there is no necessity that any one should sin for we read of Josiah 2 King 23.25 and of Zacharias and Elizabeth Luk. 1.6 which they could not have done had there been a necessity of sinning 4. We are not bound to reprove him who is a stranger much less an enemy to the Church of Christ Reprove not a scorner lest he hate thee Repreh Those who reprove haply but not proportionably to the trespass which may rather provoke to sin than work repentance for sin A little water cast into a great fire doth little unless to intend and increase the heat and to as little purpose is an easie reproof to a great sinner Such was Ely's reproof of his Sons as if a man should poll the hair instead of cutting off the head 2. If the offending brother hear reproof his brother reproving him hath gained him What is here meant 1. by hearing 2. what by gaining To hear in all the learned Tongues besides the exercise of the outward sense signifieth also to obey yield or give place unto what we hear since therefore the reprovers aim and endeavour is or ought to be the sinners repentance and return into the way of righteousness if by his reproving he obtain this end that the sinner repent and return he hath gained his brother he hath recovered him out of the snare of the Devil unto God 2 Tim. 2. Reason 1. In regard of God 2. In regard of the sinner himself 1. Of God it 's the word of his Grace
spiritual goods profit none but those who have them Herein is seen a notable point of folly in the foolish Virgins Abraham made intercession for Sodom and obtained Lot's deliverance this was in the way but in the end it 's otherwise Abraham would not afford one drop of water to cool the rich mans Tongue Whence note the false Unction in time of need when the Bridegroom cometh will not give light and therefore they desire Give us of your Oil. Hereby is decyphered unto us an improvident secure and negligent Generation in regard of their spiritual Estate such as ill husbands are in regard of their temporal Goods too many in these days who waste their own and other mens Substance also with riotous living such are these in the Text who consume their stock of Grace they think and go about to recover it by the Providence and Piety of others a lazy sort of people 2. Hence consider the vain and foolish dependence upon others for that good which will not profit at all unless it become our own ye shall hear some boast of their good Parents what a religious Father he had what a good Mother what store of Oyl they had in their Lamps what 's all this to thee that they were good if thou be evil if that good be not in thee also 1 Tim. 1.5 The end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned if these be not in thee also But above all how vainly do men glory in men their Ministers whom they hear their precious men as they call them What is Paul and what is Apollo but Ministers by whom ye believe As the Stoick said well Tell me not saith he what Philosophers thou hast heard but shew me what thou hast learned so usually men enquire not in what pasture the Sheep hath fed if she bring a thick Fleece and a full Bag. Be we exhorted to have our Lamps burning in our hands it 's our Lord's Exhortation sutable unto the duty in the Text Luk. 12.35 36. shine forth by your good works Solomon described the vertuous Woman Prov. 31.18 Her candle goes not out by night but the light of good works cannot shine forth for want of the Oyl of the Spirit in our Lamps which nourisheth and feeds them We read 2 Kings 4.6 when there was no vessel left to receive then the Oyl ceased so on the other side the want of good works causeth the Oyl of the Spirit to fail As Zedekiah's Sons were slain before his eyes were put out even so when good works which are our Children fail the Lamps are extinct and fail also 3. Hence observe what is the Christian life inwardly the Oyl or Spirit of God it self so 1 Joh. 1. the Spirit is life this burns as a fire as the Spirit is called Matth. 3.11 and this Oyl Spirit and Fire shines forth in a Flame of Works of Love and Mercy unto the World Let your light so shine before men so that God the Father Son and Spirit and the wise Virgin-souls all shine by one and the same Light unto the dark world for God is Light 1 Joh. 1.5 so I am the light of the world saith the Son and so is the Lord the Spirit which Light of Life shines forth in the Virgin-souls Isai 60.1 2. Arise be enlightned or shine for thy light is come and the glory of the Lord is risen upon thee for behold the darkness shall cover the earth and gross darkness the people But the Lord shall arise upon thee and his glory shall be seen upon thee where what in Vers 1. is called Light and Glory in the 2. Verse is called the Lord himself whence it is that the Saints of God the pure Virgin-souls they are also called the light of the world Matth. 5.14 4. Note here the dismal darkness of the sinful Soul when the light of the divine Spirit is extinguished when the Lamp is gone out The candle of the wicked shall be put out as he that hath lost a light is in greater darkness than he was before Job 18.6 The light shall be dark in his tabernacle and his candle or lamp shall be put out with him So again 21.17 How is the lamp or candle of the wicked put out the light that is in them is darkness and then how great is that darkness 5. Hence it appears that wicked men and fools which are the same are spiritually dead even while they live dead in trespasses and sins Eph. 2.1 You hath he quickned who were dead in trespasses and sins Hos 13.1 When Ephraim offended in Baal he died So 1 Tim. 5.6 She that liveth in pleasure or delicately is dead while she liveth Luk. 15.24 for this my son was dead and is alive again Yea such foolish Virgins are twice dead the first Life was one and the same with the living God for God made man upright saith the Wise man Eccles 7.29 Notes on Rom. 7. they therefore who are recalled again to the participation of Light and Life 1 Pet. 2.9 and have kept under their bodies and mortified their carnal lusts and appetites yet retain not the Oyl of the Spirit in their Lamps but improvidently and negligently let them go out yea quench that holy sire kindled in them 1 Thes 5.19 These are trees whose fruit withers nay without fruit twice dead pluckt up by the roots operam oleum perdiderunt they have lost all the Oyl of the Spirit of light and life all their labour of love their Lamps are gone out the only reason of these absurd and unreasonable deeds of darkness which at this day are committed by those who yet would be thought to walk in the light both national and personal Such are the national engagements of Christians in bloody Wars who rather should be the Light of the World The like we may say of those whose deeds of darkness extend not to the whole Nation yet much eclipse the light of the Christian Name in many what 's the reason but the reason in the Text their Lamps are gone out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dark all colours are alike there are who profess that all Women are alike to them all mens goods are to them as their own their Lamps are out they have lost that discrimen honestorum turpium that Light whereby they might discern between things that differ and the Light that is in them is darkness the Apostle refers these actions to the same cause Eph. 4.17 They walk as other Gentiles walk in the vanity of their mind having their understanding darkened being alienated from the life of God through the ignorance or blindness that is in them because of the hardness of their hearts How came it to pass that their Lamps were gone out They trimmed them not they neglected them and their time they arose not from their slumbering and sleeping so that from him that hath not shall be taken away
very being that we by our sins have crucified See Notes on Gen. 26. ad finem Consolat To believers in the Lord Jesus As they who believe not that he is I AM they shall dye in their sins So by like reason they who believe that he is I AM they shall not dye but live O but I am guilty of many sins c. See Notes on Exod. 20.1 No marvel if while men have only a fantastical faith and believe only in a Christ of their own imagining No marvel though the flouds of Belial make them afraid Psal 18.4 Therefore Matth. 14.26 They thought they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fancy or imagination vers 27. But Jesus spake unto them saying Be confident I AM he is not a fantastick or imaginary Christ but an Essential a being Christ a Christ who is the very being it self the I AM When he comes into our vessel he rebukes the Sea of wickedness and the winds of temptation from evil spirits and then follows a great calm Observ 1. This discovers their poor narrow carnal understanding of Christ who think him then to begin to be the Son of God when he began to be the Son of Man This poor conceit the Ebionites had of him that he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of him Phil. 2. Verus homo but merus homo a meer man and therefore those old Hereticks had their name Ebionitae from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and miserable Observ 2. Christ is the beginning who hath spoken to us in all ages that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 which hath outwardly in the Letters and Words and inwardly by a mental voyce spoken to all generations of men Exhort Hear the voice of the eternal Word speaking outwardly They report of a God at Rome whom they called Locutius who was often speaking unto many and never left speaking until they had built him a Temple And then ever afterwards he held his peace This story might have been very unhappily applyed to some But to our present purpose I AM the beginning he speaks not only outwardly until he hath gotten a Temple until he dwell in us and walk in us and live in us But then he much more speaks in us and becomes the Oracle of his Temple So that what he spake before in Letters and Words to the outward ear He now speaks inwardly unto the heart of his Believers That City which was at first called Cyriath Sepher Joshuah called afterward Debir Josh 15.15 Cyriath Sepher is the City of Letters But when Joshuah obtains the Victory over it it becomes Debir that is an Oracle That word is in thee in thy mouth and in thy heart NOTES AND OBSERVATIONS UPON ACTS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance IF any Text of Scripture may justly challenge our best attention or kindle holy affections in us more than other I suppose this may where the holy and blessed Trinity God the Father Son and holy Ghost are busied and taken up in matters of our best advantage the giving of the holy Spirit to all the holy Apostles and Disciples enabling them inwardly for their most holy function giving them divers tongues fitting them with utterance outwardly for the propagation of the Gospel throughout the world That which the Eunuch complained Act. 8.31 How can I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray we therefore that the Lord who sent his Spirit in fiery tongues would enlighten the understandings and enflame the hearts of the hearers and that he who makes able ministers both of the letter and of the spirit and made man's mouth would vouchsafe a portion of his Spirit unto the speaker and give unto him the tongue of the learned that he may speak a word in season that he may impart some spiritual gift unto the Congregation That he may interpret that the Church may receive edifying Which that we may all the better do ye may be pleased to know that the great promise of God the Father Luk. 24.49 The great promise of God the Son Joh. 15.26 And the great promise of the holy Spirit vers 33. of this Chapter is in this Text recorded to have been performed When they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance The whole Chapter comprehends An Historical Narrative of Gods promise performed The divers censures and judgements past upon the performance of it 1. In the Historical Narrative ye have 1. The time place and persons on whom and in whom this promise was performed and by whom it was made manifest unto others 2. The miraculous performance it self expressed outwardly and inwardly 1. Outwardly by Types and Figures and that two ways proportionable unto the two disciplinary senses of hearing and seeing 1. Of hearing and that was a sound a sudden sound a sudden sound come from heaven adorned by a contract similitude and a sound as of a great rushing wind and by the effect it filled the whole house where they were sitting 2. The second Type was in proportion unto the Sense of seeing And thus there were represented unto them Cloven tongues in similitude resembling fire and in effect sitting upon each of them 2. God's performance of his promise is also described from the inward effect it wrought in and by the Apostles and Disciples which is the thing signified by those outward Types and Figures They were all filled with the holy Ghost spake with other tongues as the Spirit gave them utterance The Text as you may perceive contains a real and true performance of Gods promise unto the Apostles and Disciples They were all filled c. Wherein there is 1. An effect of the holy Spirit in the Apostles and Disciples They were all filled with the holy Ghost 2. An effect of the Apostles and Disciples by the holy Spirit They began to speak with other tongues as the Spirit gave them utterance The words may be resolved into these Divine Truths or Doctrines 1. All the Apostles and Disciples were filled with the holy Ghost 2. They began to speak with other tongues 3. They were all filled c. And then began c. 4. The Spirit gave them utterance 5. As the Spirit gave them utterance so they spake 1. All the Apostles and Disciples were filled with the holy Ghost That by all in Text are meant the Apostles and Disciples the 13.14 and 15. verses of the former chapter easily prove That these were now altogether and that in them and by them this effect of the holy Spirit was wrought appears by the first verse of this Chapter All these are said to be filled Filling is nothing else but an adequation or inward fitting of the thing contained unto the thing containing To fill and to be filled and their contraries to empty
〈◊〉 〈◊〉 the word is in regard of all his contrary thoughts and opinions and conceivings in regard of his high mind and great pride of his knowledge as the Apostle confesseth Rom. 7.9 I was alive without the Law once He thought he lived the life of God and that all had been well with him but when the Commandment came sin revived and I died The Church of Laodicea thought her self rich Rev. 3.17 O how seasonable is this admonition in regard of the present evil world for the world was never so wise in their own eyes We know that we have all knowledge 1 Cor. 8. yet indeed never were men more foolish the world was never more secure of their own salvation never more safe in their own opinion never more at rest in their own spirits when yet indeed they were never in more peril and jeopardy for when they say peace then suddain destruction comes upon them 1. This therefore justly reproves all those who flatter themselves into an imaginary happiness See Notes on Heb. 2.2 3. 2. Who believe not the Gospel of Salvation remission of sins and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews ib. 3. Who neglect and despise the great Grace of God ibidem 4. Who despise and neglect the great Grace of God for a toy and trifle c. ibid. God works a work in our dayes So here I work a work in your dayes What work is that The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sometimes a work sometimes the reward or wages for the work done Job 7.2 The work here understood is a work of judgement as appears Habbak 1. which is the reward of disobedience This work God works per se by himself or per alium by another 1. By himself withdrawing his presence from disobedient and unbelieving men and women and departing from them in everlasting displeasure as Hos 9.12 Wo also unto them when I depart from them 2. God works his work of judgement per alium by another for quod quisque per alium facit id ipse facit Now this other by whom God works is either the sinner himself as when he gives men over unto a reprobate mind and to their own hearts lusts as Psal 81.12 2. That other is Satan himself and wicked men his agents and instruments Now Satan renders them either absolute beasts and makes them wallow as brute beasts in the mire of voluptuousness and sensuality whose God is their belly Phil. 3. or renders them like himself in pride or envy for as God is love so the Devil is envy Acts 13. O thou enemy of all righteousness child of the Devil or else he makes them arrant earth-worms who mind earthly things Phil. 3. Observ 1. What we have according to the Greek Interpreters I work a work in your dayes Hierom reads Quia factum est in diebus vestris out of Symmachus Opus fiet in diebus vestris and the Hebrew Text will bear both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This variety of reading proves that of the Wise Man to be true Eccles 1.9 10. The thing that hath been it is that which shall be and 3.15 That which hath been is now and that which is to be hath already been and God requireth that which is past for so the different Translations import all the parts of time our Translation I work a work Hierom factum est Symmachus fiet Observ 2. This also implies that our God is not prone to works of wrath and judgement fiet and factum the which hath been done and shall be done without mention who doth it and therefore when he proceeds to judgement it 's called indeed his Act but his strange Act Isa 28.21 implying that he doth not afflict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly or with his heart Lam. 3.33 Yet Observ 3. God is not all Mercy Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness Exod. Observ 4. The space and continuance of Mans life is described not by Ages or Years but only by Dayes c. See Notes on Heb. 1. Observ 5. Every man hath his share his part of these dayes Observ 6. Gods work of judgement goes on throughout all Ages and is present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work a work Observ 7. All punishment of unbelief and contempt of the Gospel is not wholly deferred until the life to come although then there be the accomplishment of endless misery to disobedient souls where the worm dieth not and the fire it not quenched But as the eternal life and happiness is begun and in good measure befalls believers and obedient ones within the compass of this life so the eternal death and misery in great measure and some fearful kinds of it are executed on men even in this life also Accordingly our Lord tells the Jews Joh. 8. Ye shall see me no more but die in your sins Thus ye read the Lord departing from his Temple Ezech. 8.10 and so he departs from the unbelieving and disobedient soul and leaves it in an hell upon earth O the distress that comes upon such a soul when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormenter and as God departs from him he sinks deeper into sin and the Devil gets farther hold of them and makes them his children as our Lord saith to the Jews Joh. 8. Ye are of your father the devil if such they be at the first how much more at the last when he makes them seven times more the children of hell than before and finisheth his work upon them and makes them up compleat vessels of wrath and eternal destruction 1. The reason is considerable from the demerit and sin of unbelieving and disobedient men as it is implyed in Psal 81.11 12. Rom. 1.28 2. The justice and constancy of God in his works of providence for whatsoever God doth is for ever 3. From the justice of God upon the unbelief and disobedience of men for as men believe not the commands of God and the great Grace of remission of sins and justification so it is just with God that they should not believe the punishment of their unbelief and disobedience Axiom 6. That work many will not believe although a man declare it unto them Reason From self-love and a strong inclination in the will unto sin for as men are strongly inclined to any iniquity so have they a strong perswasion that no evil will come upon it quae nolumus difficulter credimus Thus on the contrary belief proceeds from the will for when men are well perswaded and affected to the truth of the Gospel and what it requires of them they are apt to believe the promises of help and reward that are made thereunto Observ 1. Unbelief of men proceeds not from meer want of warning from God but from their own hardening themselves against it for although it be
to the image of him that created him Col. 3.10 This light becomes effectual in the mind when it disburdens it and purgeth it and breaks thorough two main hinderances for as ye know the light may shine most clearly and yet a man sees it not for one of these two Reasons Either 1. He shuts the windows of his house and so darkens the air about him Or else 2. He shuts the windows of his body his eyes and keeps out the light Two like encumbrances there are which clog and hinder the mind from the admitting and receiving Divine Light into the Soul 1. A present incumbent darkness of false principles and erroneous opinions signified by that darkness upon the face of the deep Gen. 1. 2. And a dissent from the truth reveiled when a man obice posito shuts out the heavenly light of these the blessed Apostle faith 2 Cor. 4.3 If our Gospel be hid 't is hid to them that perish in whom the God of this world hath blinded their minds that they should not believe so the Syriack lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illumination or light of the glorious Gospel of Jesus Christ who is the image of God should shine unto them These are the â—utworks the strong holds which the same Apostle speaks of 2 Cor. 10.5 which the strong men armed keeps until a stronger than he comes Luk. 11.21 22. The follower of God therefore putting on the Armour of Light Eph. 6. The weapons mighty through God 2 Cor. 10. by the aid and assistance of the stronger man his Word and Spirit cast down those strong holds those imaginations those false reasonings which exalt themselves against the knowledge of God there 's the first obstacle and hinderance removed false principles and erroneous opinions and brings not into captivity every thought unto the obedience of Christ 2 Cor. 10. there 's the conquest of dissent the second encumbrance of the mind And thus in some measure the understanding is enlightned and purged as when a thick cloud 's removed the light of heaven immediately breaks out But the Sun of righteousness thus risen in the mind of God's follower sets not there but ariseth in the heart also and with that healing in his wings Mal. 4. cures and heals the perversness and untowardness of the will to good as he promiseth Jer. 3.6 Hos 14.4 and mollifieth and makes it soft and pliable and fit to be wrought upon and to take the stamp and impression of God's image in it Such was the heart of good Josiah when his mind was enlightned by the Law of God as ye may read 2 King 22. And as in a Burning-Glass the light wrought into a Cone sets on fire the matter opposed unto it even so the heavenly light wrought upon by the holy working thoughts and meditations of this glorious pattern kindle and enflame the heart with the love of it As one of Gods followers he who was a man after Gods own heart While I mused saith he the fire kindled And other two followers of our Saviour Did not say they our hearts burn within us while he opened unto us the Scriptures Luk. 24. The will thus enflamed with the Love of God is by degrees made conformable unto the will of God As love ye know is wont to change the party loving into the party loved which is the Apostles meaning when having said Be followers of God He adds immediately And walk in love which being kindled is operative back again upon the mind commanding it by the light of the Spirit which searcheth all things even the deep things of God To make a further search and enquiry into the nature of this pattern that he may more and more become transformed by the renewing of the mind that he may approve what is that good that acceptable and perfect will of God Rom. 12.2 That he may have as the same mind so the same will of God And thus the ruling part of the soul imitates and is made conformable unto this glorious pattern But the follower of God that he may be conformed unto God as well in the servile part of the soul as in the ruling part of it That Gods will may be done as well upon earth as 't is in heaven by the light of the Candle which God hath lighted Psal 18.28 he searcheth the inward parts of the belly Prov. 20.27 and finding there nothing but corrupt affections and confusion and disorder of them he mortifieth cutteth off and casts away those earthly members deceitful lusts fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry And being thus unbowelled and emptied of those rotten entrails of the man of sin arrayes the soul with the affections which are worthy of God bowels of mercy kindness humbleness of mind meekness long-suffering patience gentleness Now when as by the powerful operation of the Spirit of Grace the New Man is thus begotten in the soul the understanding will and affections as the infant is fashioned in the womb by the formative power are in some measure at least become answearable unto God it cannot be that this inward light should be long hid under a bushel but it 's set upon a candlestick and shines forth before men in a godly conversation so that they being now light in the Lord they walk as children of the light and become followers of God as dear children Which is the second Point that we ought to be followers of God as dear children This super-adds the manner of Imitation unto the former Point 2. Children are either Natural or by Imitation For howsoever there are Children which by adoption are such yet adoption it self is an imitation of nature saith the Lawyer By primitive nature all men are the children of God for Adam was the Son of God saith St. Luke cap. 3. vers ult and we are his off-spring saith St. Paul to the Athenians that were idolaters Act. 17.28 Children by imitation are such as follow others in life manners and disposition whether good or bad Thus the children of Abraham are such as do the works of Abraham 2. The children of the Devil are such as do the works of the Devil And here the Children of God are such as do the works of God This duty belongs both to the Children by Nature and those by Imitation though with a difference it being directed to the Children by Nature that they would become the Children of Imitation and to the Children by imitation that they would more and more imitate this Pattern and so become dear children that being light in the Lord they would walk as children of the light Ephes 5. And as obedient children not fashioning themselves according to the former lusts in their ignorance but as he which hath called them is holy so that they would be holy in all manner of conversation And the reason may be considered both in respect of the Pattern and the resemblance of it 1. The reason in
are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without bowels who like Judas pretend to be followers of Christ and as he did plead for the poor though they are not for the poor but with the same Judas Act. 1. All their bowels are gushed out These are cruel men not only which spoil others but those who help them not 1 Joh. 3.17 Can there be worse than these There are What think ye of such as will rob the poor the orphane fatherless and the widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men as merciless as their father which is in Hell is merciless Add hereunto that thus they do under shew and pretence of Holiness and Religion and feign if ye can a more hideous monster Yet such there are and such the most of us have lately known But let not us Beloved think our selves merciful because they are merciless that we are cloathed with it because they are naked No no let us deal impartially with our own hearts Have we our selves as yet given Christ himself entertainment in our own souls He stands and hath long stood at the door of every one of our hearts and knocks for entrance He is a stranger unto us and harbourless have we taken him in The foxes the subtil spirits they have had their holds and the birds of the air the Devils they have their nests in us but hath the son of man yet in thee where to lay his head If therefore there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels if any mercies Let us all be exhorted to put them on 1. The performance of these duties unto the poor and miserable our Lord takes as done unto himself Matth. 25. I hungred and ye gave me meat c. in that ye did it unto the least of these my brethren ye did it unto me 2. As kindly taken as from a Brother for it makes a man a son of God Ecclus 4. Esto pupillis pater c. eris velut filius Altissimi There is no Sonship without it if ye love your enemies do good and lend c. Then ye shall be the children of your Father which is in in heaven Luk. 6.32 3. Alms and works of mercy resist sin as the water quencheth the fire Ecclus. 3. If that be Apocryphal what counsel doth Daniel give to Nabuchadnezzar Break off thy sins by righteousness and thine iniquities by shewing mercy to the poor Dan. 3.24 4. Nay they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even righteousness it self Nolite facere justitiam vestram coram hominibus 5. Nay they enter us into the state of bliss Make to your selves friends of your riches that when ye fail they may receive you into everlasting habitations Luk. 16.19 Esay 58.10 Si effuderis c. Read the place 6. It makes God himself our debtor Prov. 19. He that hath mercy on the poor lendeth unto the Lord. It draws down a blessing from God There shall not be a beggar among you that the Lord thy God may bless thee Deut. 15.2 Cor. 9. The blessing of him that was about to perish came upon me saith Job 29. Nay the blessing of the incorruptible God shall come upon thee Blessed is he that considers the poor and needy Happy is he that takes pity on the poor Prov. 14. Blessed are the merciful for they shall obtain mercy Matth. 5. How great a reward for how little Misericordia calicem aquae frigidae tribuit torrentem voluptatis aeternae recipit Praebe tactum accipe Coelum August 8. They are our own flesh Esay 58. The merciful man is vir gratiae Prov. 11.17 He does good to his own soul For so a man would share in his goods he gives This the Spirit sees and condescends unto 9. What should I add more If this reward be future the assurance of it is present All the Elect Saints and beloved of God have such bowels of mercy 't is their habit and all that have this habit of mercy they are the Elect Saints and beloved of God would any of us all be accounted reprobates prophane hated of God The want of this habit makes us such 10. 'T is the habit the fashion of Gods Elect we all know how powerful this argument is to make men wear any thing 'T is the fashion who sees not how it turns and transforms men into all shapes how thin clad it makes men go be a child mearly for fashions sake 'T is more powerful than nature more powerful than shame Nature teacheth that if a man wear long hair 't is a shame to him The fashion teacheth the contrary that if a man wear not long hair 't is a shame to him Nature hath seated shame in the forehead The fashion hath covered the forehead and with it all shame and modesty with long hair Shall a fashion so far prevail with with us Beloved only that we may conform our selves unto phantastical men and please the eye and shall not the garment of mercy the fashion of Gods chosen ones his Saints and favourites more prevail with us for the obtaining the everlasting blessing of our own souls The cherishing of our own flesh and blood and for the pleasing of the all-wise all powerful and everlasting God If these all these incentives prevail not with thee then hear and hearing tremble at that terrible sentence denounced against thee Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy Amos 1.11 I know what men are wont to pacifie their consciences withall in this case when we have said all we can They have faith and are to be saved by faith St. James hath a saying for them too in the next verse what doth it profit my brethren though a man say he hath faith and have not works Can faith save him If a brother or sister be naked and destitute of daily food and one of you say unto them Depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Even so faith if it hath not works is dead being alone Blessed Apostle How home doth he hit many of our times who cannot endure to hear of good works Why are they afraid of Merit No no that 's but a pretence the truth is 't is to save their purse They are afraid their Salvation should cost them too dear and therefore they have chosen their Religion by the cheapness only to save charges For pure Religion and undefiled before God and the Father is this To visit the fatherless and the widows in their affliction and to keep himself unspotted from the world As for us Beloved Let us hearken to that counsel put off these rags of the old man Apoc. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I counsel thee that thou buy of me white raiment That thou mayst be cloathed with the bowels of mercy And that the shame of thy nakedness do not appear
calls them luces intellectuales 3. He makes i. e. producit or else promotes as the Lord made Moses and Aaron 1 Sam. 2.6 He made twelve Mark 3.14 I have Created him for my Glory I have formed him yea I have made him Isa 43.7 The word here may be understood both wayes 1. He made those whom he used as Messengers Spirits Or 2. He advanced Spirits to the dignity of being his Messengers and both are true and why should any truth be lost Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord sometimes hides himself Deus latens sometimes reveils himself Deus patens so the several emanations by the Angels are fitted unto these Two 1. First he hides himself so he hath subtle Spirits 2. Secondly he reveils himself and so he hath fire and light his Ministers as flaming fire Δ The Unity is identity or oneness and singularity the Angel alteritas or compounded of two as the Pillar before the Israelites consisted of a cloud and fire the cloud or air a bodily instrument therein receiving the fire and light This sometimes is called an Angel as a Creature Exod. 23.20 Sometime the Lord himself as the Creator in and with it Exod. 13.21 The Lord before them in a pillar of a cloud Deut. 1.33 The several truths contained herein are these 1. The Lord makes his Angels Spirits 2. He makes his Ministers a flame of fire 3. He saith this of the Angels who makes c. 1. An Angel is a Power or powerful essence intermediate or middle between God and inferiour Nature by which such works are wrought in the Creatures which their Nature either could not do or could not so do middle between the Unity of the Deity and the composition of the Creature as duplicity is between one and three Δ It is called an Angel or Messenger because sent and commanded to reveil the will of God to Men. 2. They are called Spirits in regard of their existence or essence and their similitude and likeness because their consistence or substance is pure and subtil and clear whence Dionysius Areopagita calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most clear mirrours or pure glasses reflecting and conveying the Divine Light from God unto men 2. In similitude unto the most subtil bodies known to us So he makes his Angels Spirits winds i. e. ut supra The Angels are Good of light of God and Evil of darkness of Satan 3. Of what kind of Spirits good or evil Gods or Satans Angels is this to be understood Surely both That we may the better understand this we must know That God alone is the one and only worker of all things Isa 44.24 I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my self Dan. 4.35 Ipse juxta voluntatem suam facit in the army of heaven and among the inhabitants of the earth and none can stay his hand and say what dost thou In him we live and move and have our being our being intellectual The Spirit of the Almighty gives the man understanding Job 32.8 our sensitive-faculty in whom we move our vital faculty He it is who quickneth all things 1 Tim. 6. He is the actor and worker in our vital and animal faculties In him we live and the breath of the Almighty hath given me life Job 33.4 whence we conclude Operatur omnia in omnibus 1 Cor. 12. He is the fountain of all being and actions Alpha and Omega the beginning and the end Now God the Father worketh all things by his Eternal Coessential Word who is that great Angel of the Covenant Psal 33.6 By the Word of the Lord were the Heavens made and all the host of them by the breath of his mouth This is that universal Agent who worketh in all inferiour Agents whom Plato understood by the Soul of the world who is the only begotten of the Father by whom all the Creatures in Heaven and Earth are made 1 Cor. 8. To us there is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things More specially for evil Angels we read that the Lord makes use of them Psal 78.49 He sent evil Angels among them by these he afflicteth and chasteneth his Saints Job 1 16-16 by these he smites his enemies The Reason why the Lord makes his Angels Spirits is from the consideration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supreme Authority of the highest God who worketh all things in all things for whereas there are two wayes of working 1. One befitting our humane weakness when we must put to our hand otherwise the work will not be done 2. The other when by our command or intimation or word the business is done so that by how much every Agent is more powerful by so much his way of working is more absolute Hence it is that since the Father does all things by his Son the Father and Son by the Angels both in Heaven and in Earth the Son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. That word by which all things were made Dixit factum est Let there be light and it was light Hence it is that when God is said to say or do any thing in the Old Testament the Chaldee Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Hos 1.7 Servabo I will save them by Jehovah their God Chaldee Paraphrast I will redeem them by the Word of the Lord your God This is that great Angel of the Covenant in whom God the Fathers Name is Exod. 23. 2. Another Reason is in regard of the Angels which are instrumental unto the great and sole Agent unto whom by how much one draws nearer than other by so much it 's the more serviceable quick and expedite and ready to comply with the commands of the Supreme God 3. In regard of Man and his Sanctification Preservation and Salvation The will of God is the mans Sanctification 1 Thess 4. and Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss Summa voluntatis Dei the whole summ of Gods will is the salvation of men Tertul. And the Angels do his pleasure Psal 103. Consol To the holy ones of God He makes his angels spirits i. e. quick expedite and ready to help and succour all his Saints Prov. 16.4 The Lord hath made all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for himself or as the Chaldee Paraphrast for him that obeys him God hath made even the Angels themselves Spirits for their aid against all evil He that dwells in the secret place of the most high shall abide under the shadow of the Almighty He who dwells in God and works all his works in God Joh. 3. Such an one is safe at home and safe abroad Unto such an one speaks the Psalmist Psal 91. vers 11. He shall give his angels charge over thee to keep thee in all thy ways O what a precious thing is an obedient
to stand before him and that ye should minister unto him And sometimes to 3. Angels Psal 103.21 Praise ye the Lord all ye his holy ones hosts ye ministers of his that do his pleasure These are they who are said to stand in the presence or before the Lord Matth. 18.10 Luk. 1.19 Gabriel which stood in the presence of God and was sent Esay 6.2 Esay saw the Seraphims standing Esay 63.9 The angel of his presence Dan. 7.16 one of them that stood i. e. in the presence of God interpreted the dream to Daniel Zach. 6.7 among those that stood i. e. in the presence The ministring Spirits are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers both because they minister unto God and unto men the Saints for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning fire Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery flames all translations come to one and the same purpose The ministerial Angels are of a fiery nature So 2 King 2.11 Eliah was translated in a chariot of fire and horses of fire and chap. 6.17 of that book the mountain was full of horses and chariots of fire round about Elisha and of this nature were the Cherubims Gen. 3.24 with their flaming sword By which we may perceive that the flame of fire is not only for the punishment and destruction of men as if God made his Angels a flaming fire for that end O no the divine and heavenly fire and light whereof the Angelical Ministers are partakers is not destructive but preservative like the fire in the bush which burned but the bush was not consumed We perceive a shadow of this in Nature The spirit of wine yea many other like extractions are so far from destroying that they restore foment and cherish nature yet so that that rule be observed Nunquam utilis est nisi quando necessaria such fiery extractions are never profitable but when they are necessary Yet the Lord useth also the flaming sword of his ministerial spirits for the execution of vengeance 2. Thess 1.8 Generally they are the instruments of the most high God who worketh in them and by them his own will So the Prophet David Psal 103.20 21. Bless the Lord ye angels who excel in strength that do his commandments and hearken to the voice of his word Bless the Lord all ye his hosts ye ministers of his that do his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are Christs Ministers they ministred at his Conception Nativity Fasting in the Wilderness at his Agony in the Garden the Angels ministred unto him at his Resurrection and Ascension They hide their faces at his presence Esay 6.3 That this is meant of Christ appears Joh. 12.41 These things said Esayas when he saw his glory and spake of him Repreh Our inertness our laziness we pray that Gods will may be done by us and they move as swift as the wind they are Spirits they go through with their work as active as the fire but we how slowly do we move how coldly But the Patriarchs of old how ready were they as Abraham Jacob c. But what do we Haec fierent si testiculi vena ulla paterni Viveret in nobis Exhort Receive these Messengers of our God these ministring Spirits these flaming fires they bring their welcome with them The law is given by the ministration of Angels the fiery law Deut. 33. They go before the Lord even then when he comes out of Sion Psal 50.2 3. Out of Sion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall burn before him Ainsw and 97.3 But how shall I know the motions of the one from the other The good Angel Gods Minister inflames thee to good actions heavenly spiritual godly as the fire tends upward the evil Angels incline downward Cast thy self down headlong all these things will I give thee si eadens adoraveris me Matth. 4.9 The Reason partly in regard of 1. God to whom they are conformed and 2. The Saints 1. In regard of God to whom they are conformed He is a consuming fire Deut. 4.24 And since Amor amantem transformat in rem amatam He that loves another will render himself as like another and another as like himself as may be as Jonathan stript himself God the Heavenly fire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that burning fire of Core which is God himself makes his Servants his Ministers his Favourites like himself 2. In regard of the Saints whom they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they purge and purifie them as the fire the Metals The Seraphim purified the lips of the Prophet Esay 6. Psalm 17.3 3. A third reason may be in regard of that common love to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a publick Officer and Minister inflamed with love to God whose Minister he is and with love to the Saints 4. A fourth is Since we fall from our God that fire of love iniquity abounding our love is grown cold and wants incentives the fiery motions of Gods Angels to kindle it observe the reason of that zeal and ardency that fervour and earnest desire in the Angels to do the Lords will they are described by it Psal 103.21 There is a fire within them His word was in me like a fire Observ 1. Learn from hence the Dignity of Angels the Dignity of Servants is advanced by the Dignity of those whom they serve Object Even the Devils are his servants they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Lord calls Nebuchadnezar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 25.9 Observ 2. Oberve the preheminence and highest Dignity of the Son of God to whom the Angels themselves are Ministers Observ 3. Observe the great condescent and humility of the Son of God Luke 22.27 I am among you as he that serveth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took upon himself the form of a servant we put him to the basest offices in the house Confer Notes on Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprov Reproves the proud haughty spirit of man Luke 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we over-value our selves and undervalue our Brethren we soar aloft every one above other and every one of us would be some body in the world and we esteem poorly and basely one of another O what a contrary example do the highest Angels the Angels of Gods face and presence give us they are our Ministers What a contrary example doth the Son of God give us to whom the Angels are Ministers yet is he among us as one that serveth O how contrary is the word of our God herein unto us In honour preferring one another Rom. 12.10 David served his Generation Honour all men 1 Pet. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a price upon all men Should a man undervalue any
and the ends of them The wonders were either true or appearing only The true wonders were such as they appeared to be such as those wrought by Moses in Egypt by Elias and Elisha by Christ and his Apostles Those which had only an appearance of truth are of two sorts For either 1. They were such as appeared to be wonders and were indeed no other than natural Or else 2. Wrought by power above nature 1. The former were only wrought by those who were well seen in the secrets of nature such were the works of Zoroastres the Brachmannae and Gymnosophists and other true Philosophers These were wrought applicando activa passivis by applying natural causes after a more hidden way which should produce strange effects yet but natural These because ignorant men knew not the true causes of them have been thought to be true Miracles which indeed were not Archytas of Tarentum made a Pigeon of fire fly in the air Dedalus made himself wings and flew So they say of Simon Magus The Egyptians made their Statues and Images of their Gods to speak 2. Another sort of wonders there are which exceed the ordinary power of nature and are wrought by the help and assistance of the Devil who hath always been Simia Dei in all his works both natural and above nature These works are not true Miracles but illusions for God alone works true wonders Psal 138.4 2 Thess 2.9 These the Apostle calls lying wonders such were wrought by the Egyptian Sorcerers and Magicians 2. Distingush the Authors of Miracles God and Christ with their servants or else Satan with his servants And such as these we may truly say are the Factors of the Romish Faith whereby they intended to win credit to their false and Antichristian opinions as praying to and worshipping of Saints and Angels One of their own saith thus The power of working true Miracles continued in the Church so long as the true faith and service of Christ continued But when the time came that Peters successors lyed Saying Silver and gold have I none They lost the power and right of saying Rise up and walk Evil doers and deceitful workers of iniquity such as these our Lord saith shall say unto him in that day Lord Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works And then I will profess unto them I never knew you Depart from me ye workers of iniquity Matth. 7.22 23. 3. The end of working Miracles and Wonders must also be distinguished whereof some good as wrought for the glory of God and the good of men as that they might be brought unto God and Christ 2. Others evil as those wrought to draw away men from the Truth of the Gospel God and Christ and for the damage and hurt of men Of the first kind were those of Moses bringing water out of the Rock Manna from Heaven Deut. 8.4 Thy raiment waxed not old upon thee nor did thy feet swell these forty years All of them tended to the destruction of the Aegyptians the incorrigible enemies of God and to the good and welfare of his people and of this sort were all the Miracles wrought by Elias and Eliseus such also were the Miracles wrought by Christ and his Apostles 2. Other Miracles were wrought for evil ends as those of the Aegyptian Sorcerers to detain Israel in Aegypt and to keep them from the Service of the Lord their God nor did any good acrew unto Mankind by them Such are the Miracles of Antichrist 2 Thess 2.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the lye and unrighteousness are the ends that those wonders aim at By one or other of these it will not be difficult to discover the true miracles and wonders from the false 1. For the illusions of Satan and his lying wonders they are easily discovered by believers who are not ignorant of his devices 2 Cor. 2.11 But how shall those who believe not distinguish them That is best done by the life of the wonder-workers 2. For the Authors of wonders they by whom they are wrought easily discover themselves whether good or evil for though hypocrites yet difficile est dissimulare diu 3. And if neither of these discover the wonders whether true or false the ends being expressed and declared will undoubtedly manifest what kind of wonders they are so that men may believe the true and beware of the false and lying wonders Deut. 13.2 3. The like we may say if the sign or the wonder tend to seduce us and lead us away from the true Christ unto false Christs Josephus tells us of one Jonathan that led many Jews into the wilderness of Cyrene and promised them great signs and wonders to perswade them that he was the Christ but he and all that followed him were scattered and routed by the Roman President Afterward another named Barchocab gave forth himself in so many words that he was the Christ I am the Messiah and so called himself as if he had been intended and meant by the Star that was prophesied of Numb 24. and appeared and led the Wise Men to the true Christ This Impostor and false Christ persecuted the Christians and slew many of them till at length he was besieged in Betheron and slain by Adrian the Emperour who slew of the Jews that followed Barchocab and others twice as many as came out of Aegypt and took the rest Captives Afterwards the Jews called him no more Barchocab but Barchozba the Son of a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring-leader of the Jews Apostacy as Justin Martyr calls him These are two false Christs of Note that we read of in story but are there no more Surely whoever leads or perswades us to any other Christ than God and Christ and his Apostles witness of he leads and perswades unto a false Christ Rectum est index sui obliqui a right line best discovers it self and all crooked lines If therefore we know what the true Christ is it will not be difficult to discover the false Christs The true Christ and the truth in Jesus is to put off the Old Man Ephes 4.22 23 24. All they therefore must be false Christs and false Prophets who perswade us to keep on the Old Man still and to continue in our lying our wrath our thievery and corrupt communication our bitterness c. vers 31. If therefore we will heed and consider the Miracle what it is whence it proceeds and whither it tends we may well beware of all seducing spirits by signs and wonders c. Observ 1. The wonderful mercy and goodness of God he leaves no means untryed to bring Man unto Life and Salvation 2. His greater mercy unto his Church Observ 2. Since God beareth witness to the Gospel by signs and wonders c. hence it is evident that the Gospel must be Divine Humane Testimony is too low too inferiour for it Humane Reason
That he would incline our hearts to keep his Laws That this day we fall into no sin but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight That he would prevent us in all our doings and further us by his continual help that in all our works begun continued and ended in him we may glorifie his holy Name that by his holy inspiration we may alwayes do those things that be good and by his merciful guidance we may perform the same through Jesus Christ our Lord. Ye know these things if ye do them blessed are ye for blessed are they that hear the Word of God and keep it Now the God of peace that brought again from the dead our Lord Jesus Christ make you perfect in every good work to do his will doing in you that which is well pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen NOTES AND OBSERVATIONS UPON JAMES I. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Religion and undefiled before God and the Father is this to visit the fatherless and widows in their distress and to keep himself unspotted from the world THe Text is such as well befits the time for this our Age is much distracted with the great variety of Religious Zelots and for the Churches Peace Religion by St. James is in the Text defined and as the thing which most pretend that do pretend Religion is Purity so the Religion which is here defined is Pure for pure Religion and undefiled before God and the Father is this c. The matter which the Text concerns is weighty and such as well deserves attention for what is of higer nature than Religion and what Religion than that which in the sight of God is undefiled and pure The parts whereof the Text consists are two 1. The thing defined viz. pure and undefiled Religion before God and the Father 2. The definition or explication thereof and that is this 1. To visit the fatherless and widows in their affliction 2. To keep himself unspotted of the world 1. In the first the things on which St. James insists are three 1. The duty it self Religion 2. The conditions which are annexed thereto it is pure and undefiled Religion 3. The sincerity of these conditions it is pure and undefiled Religion before God and the Father 2. In the second St. James concludes that pure and undefiled Religion before God and the Father doth consist 1. In doing Good 2. In eschewing Evil. 1. In doing Good as in visiting the fatherless and widows in their affliction 2. In eschewing Evil as in keeping himself unspotted of the world With these by Gods assistance I shall exercise your Christian patience untill I measure out this Text and Time 1. First I will make entrance on the first and that 's Religion nothing is more displeasing unto God than to be contemned nothing more pleasing than to be adored therefore God commanded man to do him service and unto such as do perform that service which he requires he makes the promise of eternal happiness but threatens unto such as do neglect this service the vengeance of eternal fire for God accepts not persons but renders unto every one according to their works whether they be good or evil for the just i. e. such as have done good shall go into life everlasting but the wicked i. e. such as have done evil shall go into everlasting fire Thus Athanasius in his Creed expounds our Saviours words St. Matt. 25. ult Now this duty and service which God requires of Man is set forth in Scripture under several names For 1. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obedience for disobedience is the body of sin to be destroyed Obedience is the life of Righteousness which they that are delivered from this body of death must live Disobedience is the Old Man we must put off Obedience is the New Man we must put on Ephes 4. 2. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom is the name which doth express this duty for to do the will of the Lord your God is your wisdom and understanding in the sight of the Nations Deut. 4.6 Hominis enim sapientia est pietas saith St. Austin in his Enchiridion to Laurentius chap. 2. 3. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love for Love is the fulfilling of the Law Rom. 13.8 4. Sometimes the duty which we owe to God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godliness for Godliness is profitable unto all things and hath the promise of this life and of that which is to come 1 Tim. 4.8 The godly or blessed man exerciseth himself in the law of God day and night Psal 1. If therefore thou wilt be religious let the study of his Law be thy continual exercise When thou sittest in thy house and when thou goest by the way when thou lyest down and when thou risest up Deut. 6.7 To this end the people of the Jews did use their Phylacteries that all times the Law of God might be their meditation 2. Secondly à reeligendo Deum quem per peccatum negligentes amisimus For good and evil being set before us we refused the good and chose the evil but by this service we refuse the evil and do chuse the good Deut. 11.26 3. Thirdly à religando nos omnipotenti Deo for sin separated betwixt God and us but this service separates us from sin and rebinds us unto God again For this service works the death of sin the Husband unto which our souls were bound And having freed us from the Law of this our Husband it marrieth us unto our first Love the essential word of truth the Christ of God By this service man which was the Devils captive jure tanquam postliminio returns unto his Country the Paradice of God again And this service in this place is signified by this word Religion For this the words themselves yea and the holy Ghosts intention in this place declares For 1. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated in the Text Religion Martin Luther calls Gods service in his Translation for Orpheus did first instruct the Thracians in the service of their Gods Therefore from the Thracians saith Suidas God service is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by Tremelius thus Si quis existimet quod serviat Deo In the Syriach which Tremelius did translate to serve God and to be Religious are not different things but one Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a frequent title which the Saints from their Religion in holy Writ assume 2. Secondly this duty and service which God requires and wills is the doing of the Word which God commands And here St. James exhorts the true believing Jews to whom he writ to be doers of the word not hearers only deceiving their own selves For if any man among you be a hearer of the
the soul Whence is it that that victorious grain of Mustard seed wont to remove the mountains of sins is now so little that it 's hard to be found Is it not because the minds of men are blinded and become wholly worldly pursuing carnal and worldly things Or is it not because they have broken and violated their vow in Baptism wherein they renounced Satan and all his works the vain pomp and glory of the world with the covetous desires of the same and the carnal desires of the flesh so that they would not follow nor be led by them Does it not hence come to pass that many pretenders to the Christian Faith are carnal worldly minded and devilish and so led away with their lusts that they have lost the Faith in the Father and forgotten that object of Faith in the Father that shews there is a God that judgeth the earth Exhort This may serve for Exhortation to strive and contend with the Faith against our spiritual enemies Faith is a precious gift of God in us and that whereby we may be saved but it 's a known speech qui sine te fecit te sine te non salvabit te therefore St. Peter exhorts add in your Faith Virtue i. e. courage and prowess for even men already sanctified preserved and called are in danger of turning the Grace of our Lord Jesus Christ into lasciviousness and denying the Lord Jesus Christ Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating creature prone to follow examples and that rather bad than good is there not therefore a like necessity in our dayes of stirring one another up to strive and contend with Faith against our spiritual enemies as there was in the Apostles time Are there not even among us ungodly men who turn the Grace of God into lasciviousness and by evil works deny the Lord that bought them Proximus ardet Vcalegon if our neighbours house be on fire it 's high time to look to our own Iniquity is a fire saith the Prophet Isai 9. so is that special sin Adultery saith holy Job 31.12 It is a fire that consumeth to destruction a consuming fire Consider we then the end of our Faith it 's no less than the salvation of our souls and can we be too earnest for the salvation of our souls The Lion when he hath no prey before him walks like a tame beast and doth not discover his claws or talons but when he is hungry and a prey before him then he puts forth his talons and shews all his strength Beloved did we indeed hunger and thirst after Righteousness were we in good earnest after it even in the pursute of it till we were possest of it we would not only certare but supercertare as the V. L. has it Great is the benefit of writing for which we should give praise and thanks to God whereby the precious truths of God have been transmitted unto us and may be to our posterity the Doctrine of Divine Truth hath been and may be conveyed to after Ages hereby But if the Doctrine of Faith were written upon every wall and all Books written upon that Argument open and at hand what benefit is this to thee or me if that Faith be not imprinted and written in thy heart and mine so that we use it as a shield whereby to vanquish and extinguish all the wiles and darts of the evil one Wherefore let us try and examine our selves do we strive and contend with the Faith if so we do then surely we will be obedient and therefore Rom. 1.16 instead of Faith the Apostle puts the obedience of Faith and oftentimes Faith and Obedience are put one for the other though howsoever in contemplation and for distinct knowledge sake we are wont to consider Faith apart from other Graces Jam. 1.22 Be ye doers of the Word and not hearers only deceiving your own souls Believe that God is and that he is a rewarder of them that diligently seek him this is Faith in the Father Hebr. 11.6 And St. Jude wrote to those who were thus sanctified by God the Father and know that such obedient ones as these are kept by Jesus Christ who becomes our guide unto death for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of Faith If we die with him we shall live with him add therefore to this Faith Virtue Prowess or Courage 2 Pet. 1. O that all the valour in this Nation were directed this way NOTES AND OBSERVATIONS UPON JUDE Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle in vers 13. had denounced extreme and eternal darkness unto the wandering Stars which in these and the following words he proves to be due unto them by the most ancient Prophecy of Enoch The words may rather be thus rendered But Enoch the seventh from Adam prophesied even to these saying Behold the Lord cometh in his holy ten thousands It is very ordinary with the last Translators to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes signifieth but by and which are exceeding different and make divers Axioms one from other And whereas they say that Enoch the seventh from Adam prophesied of these which Piscator would justifie by making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no such need for Enoch may be understood to prophesie unto these and all such in all ages for although Enoch one being and he the 5th of the Eight Preachers before the flood denounced judgement unto the then ungodly world yet is his prophecy to be understood as a threatning against all ungodly men And whereas some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood only of the future and turn it veniet the word is in the Aorist and is indefinite and to be left at large What is further said that the Lord cometh with ten thousands of his Saints the word we turn With is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn'd In by Hierom And although In and With answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie both yet a parallel place 2 Thess 1.10 speaking of the same Argument cannot indifferently be so rendered when he shall come to be glorified in his Saints and to be admired in all that believe Besides the Glory will be comfortless unto the Saints if the Lord shall come with them and not in them But because I deny not an outward appearing of the Lord Jesus we may leave the Word With yet so as In also be understood Howbeit what with confidence is rendered Ten thousands of his Saints is rather to be turned his holy ten thousands or his holy millions for 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing adjectively with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that not only the Saints and holy men perfected