touching man's salvation that contradicts his revealed will in the very least Beside if it be a secret will how comest thou to know it Thou hast thought wickedly that God is such a one as thy self Psal 50. And therefore because thou dissemblest liest deceivest hast two wills one contradictory to the other thou makest thy God such But the true God of Israel wills sincerely and uprightly that all men shall be saved who repent and turn from their evil wayes c. And therefore when Peter had declared that God had made the same Jesus whom they had crucified both Lord and Christ Acts 2.36 they were pricked in their hearts v. 37. Peter's Counsel is v. 38 39 40. And the event of this is v. 47. The Lord added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were saved from that untoward Generation v. 40. We must be of his Body He is the Saviour of his Body Eph. 5.23 The Eye is not healed unless it be in the Head nor the Head unless it be in the Body The People of the Lord Jesus are such as have been under the Discipline of the Father How then are they qualified whom the Lord Jesus will own for his People and save them Answer I shewed the other Night at my Lecture that the Lord came to deliver those who all their life-time through fear of death were subject to bondage and truly that is the lowest qualification of those whom the Lord Jesus can own for his People such as fear punishment For whereas there are three degrees or states of men out of Christ whereof the one worse than the other the mercenary or hireling the slave c. the open enemy of God and his Christ surely his enemies cannot in reason be called his people and therefore they who are under the fear of punishment are the lowest sort of his People Col. 1.21 Numb 27.1 2. The Daughters of Zelophehad are four times named three times in Numbers and a fourth in Joshua 17. and the same Story recited in all surely not without a Mystery Their Father's name was Zelophehad i. e. the shadow of fear even those who are under the spirit of bondage Rom. 8.15 His Daughters names were these 1. Machlah Weakness The law is weak through the flesh Rom. 8.3 2. Noah Wandring about to seek help 3. Hoglath Vision and turning about by that means Jesus is found Go into Galilee there ye shall see him 4. Melcha A Queen standing at his right hand Psalm 45. 5. Tirzah Well pleasing in his sight and accepted in the beloved The Father saves he chastens every Son and it became him to make the Captain of our Salvation perfect through suffering Heb. 2. Salvation is wrought by the enduring the same sufferings 2 Cor. 1.6 The Son he rebukes and chastens Rev. By his stripes we are healed There are who tells us it 's enough to believe What then becomes of Repentance Self-denial taking up the Cross cutting off the right hand c. if it be enough to believe This certainly was a short Cut to salvation who ever it was first found it without doubt he had other business to do Our Lord makes another answer Matth. 19. The young man asks Lord what shall I do to be saved Our Lord answers Keep the Commandments NOTES AND OBSERVATIONS UPON MATTHEW II. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him AS the whole Gospel appointed for this Day so especially this part of it which I have read unto you speaks the Ground and Reason of the Feast which we call the Epiphany appointed by the Church to be kept this Day in Commemoration of Christ's appearing Though a difference there be among the Ancients touching the particular Apparition of our Lord and which should occasion the Institution of this Feast Whether 1. His first appearing in the flesh for so Great is the Mystery of Godliness God manifest in the flesh Or 2. His manifestation at his Baptism a glorious manifestation indeed when both the Father and the Spirit gave testimony unto the Son when the Heavens were open unto him and the Spirit of God descending like a Dove and lighted upon him And there came a voice from the Heavens saying This is my Beloved Son in whom I am well pleased Matth. 3.16 17. Or 3. That his first Miracle at the Marriage in Cana of Galilee when he turned the Water into Wine for then he manifested forth his Glory and his Disciples believed on him John 2.11 Or 4. That his miraculous feeding of five thousand with five loaves for then the people confessed him That he was that Prophet that was to come into the World John 6. Or 5. And lastly That his manifestation unto the Gentiles by the leading of a Star For all these have their Authours Et in quolibet horum Salutis nostrae Mysteria continentur The Mysteries of our Salvation are contained in every one of these And in omnibus Dei filius creditur in omnibus est vera Festivitas In all these the Son of God is believed on in all these there is a true Festival of the Soul Yet St. Austin St. Bernard Leo the Great together which the Latine Church which our Church followeth Rabanus and others incline to the ground of this Festival contained in my Text. And well they may since all the rest rather concern the Jews than the Gentiles this the Gentiles rather than the Jews For these Wise-men are ordinarily called Primitiae Gentium The first fruits of the Gentiles Who soon but how soon uncertain after our Saviours birth came from the East to Hierusalem saying Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him And all they say is contained in these two Parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Question Where is he that is born King of the Jews 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reason why they move this Question And that is both from the Impulsive and Final cause why they made this Journey and moved this Question We have seen his Star in the East and are come to worship him In the Question ye have 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 datum the Supposition and that which they take for granted That the King of the Jews is born 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which they put to the Question upon this supposition Where is he that is born King of the Jews The Supposition I pass as belonging to the former Feast To the unfolding both of the Supposition and Question 't is necessary that we know who these Questionists were who moved it The Verse before my Text tells us They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we term Wise-men The World of late hath entertained a very hard opinion of them and such as they were accounting them vain Astrologers Magicians and Wizzards
worth the keeping no less than the Eternal Life Watch we therefore for our Lord he brings with him all good and the establishment in that good so come Lord Jesus Amen NOTES AND OBSERVATIONS UPON MATTHEW XXV 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath WHat the Wise Man tells us Ecclus. 13.26 We have found very true in the opening of the former Parable which because it is long and hath no particular reddition made unto it it occasioned the expence of long time in the opening of it which could not but be a wearisom labour both to the speaker and the hearers Now although this next Parable of the Talents be longer than the former and hath no Apodosis or reddition at all made unto it and therefore the explication of it might prove the work of long time I have made choice of that part of it which may serve as a summary and breviate of the whole Parable Wherein is contained a reason of Gods different dispensation and dealing with his Servants viz. That equity which is required in a Governour according to which he distributes rewards and punishments Which equity God himself the Governour and Judge of all the world useth here in this Parable and proves his dealing just by a proverbial and known rule which I have taken for my Text. In the words we have these Divine Truths 1. To every one that hath it shall be given 2. He shall have abundance 3. From him that hath not shall be taken away that which he hath 1. To every one that hath shall be given The sentence is general and nothing named here which is said to be had Three things therefore must here be opened 1. The thing supposed to be had 2. The having of it 3. What it is to give or to be given to him that hath 1. The thing or things supposed to be had are our Masters goods viz. a talent or talents few or more one at the least Now if we take a view of our Masters goods whether Temporal or Spiritual Natural or Supernatural they are all his he challenges them all Every beast of the forest is mine and the Cattel upon a thousand hills the world is mine and the fulness thereof Psal 50.10 11 12. and David ascribes them to him 1 Chron. 29.11.12 Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty for all that is in the Heaven and the Earth is thine c. These in the Parable are called Talents Now a Talent was the greatest weight in use among the Jews which according to some was one hundred and twenty pound weight according to others more than thrice as much especially the Talent of the Sanctuary such as these Talents were as being our Masters goods and the plentiousness of his house 2. Herein we must onquire what it is to have which though a known word yet as it appears by the different use of it here and elsewhere requires some explication for the elegancy of such sentences as are in a sort proverbial as this is consists much what in the different use of words as Mat. 13.13 They seeing see not and hearing hear not To have a thing therefore he may be said who is the Lord and owner of it and so our Lord and Master only may be said to have and he hath allodium he hath all and holds of none 2. he may be said to have who holds what he has of another and that either as a Tenant or Servant as Nehem. 9.36 Behold we are servants this day and for the Land that thou gavest unto our Fathers to eat the fruit thereof and the good thereof behold we are servants in it or as a depository who hath received what he has in trust as in 1 Tim. 6.20 O Timothy keep that which is committed to thy trust and one or other of these two wayes the Servants of the Lord are said to have his goods viz. when they so use them as their Master is honoured and their Generation served by them they have saith St. Austin Qui cum benignitate utuntur eo quod acceperunt He who thus hath his Lords Talents i. e. useth them aright to his Masters honour and the good of men he is said rather to have them then he who detains them and layes them not out for he who so expends them puts them into a sure hand in the hand of God he works his works in God he layes up his treasure in Heaven whereas he who detains his Masters goods he makes no increase of them he has but only the Seed instead of a plentiful Increase and it 's subject to thieves moth and rust He hath his Masters Talents safe who hath them in his Masters hand 3. What it is to be given this phrase is used in Scripture sometimes properly as Mark 4.11 Vnto you it is given to know the mysteries of the kingdom of God but to them that are without all these things are done in Parables Dabitur adauctus fidei vel inauctus vel salus ipsa Tertul. The reason and ground of this is no other than Justice and Equity Observ 1. Note how rich our Master is who gives his goods his talents unto his Servants how shall we escape if we then neglect so great salvation Observ 2. There are varieties and diversities of Spiritual Gifts and Graces as also of Natural which also are Gods Gifts and called his goodness Rom. 2. these Gifts and Graces are figured by Talents Observ 3. Every Servant in the Lords house hath received some of his goods one or more of these Talents Mat. 25.14 Observ 4. is That every one of God's Servants hath not all the goods of his Master Observ 5. All the Servants of our Lord have among them all their Masters goods what all Indeed in Christ dwells all the fulness of the Godhead bodily But does it dwell also in the Church The whole Church is the body of Christ whose Head He is and He is said to be the same with it Rom. 12.4 5. For as we have many members in one body and all members have not the same office so we being many are one body in Christ and members one of another and 1 Cor. 12.12 For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ and what he is or has he communicates unto his Body the Church yea so that the Church is said to be that which he is so that in Christ is said to dwell the fulness of the Godhead bodily and his Servants are the fulness of him that filleth all in all Ephes 1.23 yea that glorious Name the Lord our Righteousness Jer. 23.6 is given to the Church and the Apostle prays for the Ephesians That they may be filled
No whatsoever he made upon perusal of his works both in particular and in the general he pronounced that they were good and exceeding good if therefore we find a world wherein there is nothing but evil that 's the Devils world and whatsoever is in that world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father but is of the world 1 Joh. 2.16 Now hath God made many worlds and doest thou chuse rather to live in the Devils world Hath God made thee a Man and not a Beast one of the three things which one of the wisest Philosophers gave God thanks for yet doest thou chuse rather to live like a beast yea worse than a beast they do but according to their kind than like a man as God hath made thee Ingrateful man nay beast hath God given thee a reasonable Soul an immortal Soul yet wilt thou so abase thy self to live worse than the unreasonable beast worse than the beasts that perish Wherefore Holy Brethren as the Apostle speaks Hebr. 3.1 partakers of the Heavenly Calling consider I beseech ye hath God called us with an holy calling to obtain his world and to be followers of God as his dear children Eph. 5.1 and to be like the Angels Luke 22.30 And shall we rather obey Satans unholy calling be like him and inherit his world prepared for the Devil and his Angels Consider I beseech ye the Apostle and High Priest of our Profession Christ Jesus he hath given himself for our sins that he might deliver us from this present evil world into the glorious liberty of the Sons of God according to the will of God and our Father And shall we still contrary to our Profession continue in our sins and continue vassals and slaves unto this present evil world to the snares of the Devil and yield our selves to be taken captive by him at his will Hath God given unto us his spirit of truth to lead us into all truth and we shall we suffer our selves to be seduced and misled by the Spirit of error by the Spirit of the world by the Spirit of Devils as they are called Apoc. 16.15 Is the Son of God made manifest for this end that he might destroy the works of the Devil and shall we choose rather to live in this present evil world Shall we be so foolish as to continue in Satans evil world which passeth away and so perish with it rather than aspire unto Gods world by doing his will and so abide for ever 1 John 2.17 Let us rather hearken to S. Peters exhortation 2 Pet. 3.11 and 13. The earth and the works that are therein shall be burnt up Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness Since according to his promise we look for new Heavens and a new earth wherein dwelleth righteousness Observ 6. A ground of Gods Sovereignty over all the world Esay 45.12 A ground of that right which God hath to prescribe a religion to mankind Nehem. 9.6 7. Psalm 86.9 All nations whom thou hast made shall come and worship before thee and shall glorifie thy name Acts 14.15 Esay 17.7 Psalm 95.6 The reason is he hath made us men reason so in regard of their creatures they expect all reverence and respect from their creatures from those they have made How much more may our Apostle Rom. 11.36 Of him and through him and to him are all things to him be Glory for ever Chapter 12.1 2. Observ 7. A ground of humility towards God Thou hast made me as the clay Job I am but dust and ashes saith Abraham towards men and all the creatures and Brethren and Sisters fellow Creatures To the worm thou art my Mother and my Sister Job 17.14 Hath not one God made us all Malach. 2.10 God made the worlds by his Son The truth of this we have in express terms Eph. 3.9 which yet more fully will appear if we distinguish the Divine nature of Christ from the Humane as ignorant men wedded to a sensible Christ and hood-winked with the veil of his flesh cannot easily do According to his Divine nature he is said to be the Beginning the Word the Power the Wisdom of God and according to all these God is said in Scripture to have made the worlds 1. He is the beginning thus that place otherwise in the Greek obscure may be understood John 8.25 They say unto him who art thou Jesus said unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn not well Even the same that I said unto you from the beginning The Original will not bear it the vulgar Latine better principium quod loquor vobis Thus we may also understand S. John 1 John 2.24 Let that abide in you which ye have heard from the beginning ie from Christ And if that which ye have heard from the beginning remain in you ye also shall continue in the Son and in the Father What that is we read 1 John 3.11 This is the message that ye heard from the beginning i. e. from Christ that ye should love one another This message we hear from Christ John 13. Thus he calls himself Apoc. 1.8 and 21.6 and 22.13 Thus the Apostle calls him Col. 1. Where having said Verse 16. That by him were all things created c. Verse 18. he adds He is the head of the Body the Church who is the Beginning The Syriack useth one word for both Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The head of the body the Church which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning the very same word and to the same sence as Moses speaks Gen. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created the Heaven and the earth Hence it is that the Gloss interprets In the beginning in Filio in the Son by whom the Father is said to have made all things howbeit by others both Jews and Christians In the beginning is rendred 2. In Wisdom so the Chaldee Paraphrast and there is express Scripture for it Psalm 104.24 In wisdom hast thou made them all And his Son Solomon The Lord by wisdom founded the earth Prov 3.19 Thus also Christ speaks of himself Prov. 8.27 30. 3. Christ is the Word so S. John calls him and so the Chaldee Paraphrast very often And by this Word God made the worlds Psalm 33.6 John 1.3 All things were made by him and without him was not any thing made that was made and Verse 10. He was in the world and the world was made by him Our Apostle comes home to it Hebr. 11.3 By faith we believe that the worlds were made by the word of God This word was with power And 4. That power is Christ himself 1 Cor. 1.24 We preach Christ the power of God and the time of Christ is called the day of his power Psalm 110.2 Now by this power God created the worlds
his Power his Kingdom his Rule and Authority is destroyed although he himself in his person be not destroyed but yet remain though feeble and without power When therefore the deadly power of sin and the sting of death is taken away and the fiery darts of Satan are made ineffectual and have no power the believer may sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15.54 55 56. Death is swallowed up in victory Hos 13.14 O death I will be thy death O hell I will be thy plagues 2. How is this done by the death of Christ 1. Meritoriously and exemplarily by his outward and inward death this in his own person for thus Job 41. He took Leviathan with an hook In redemptore nostro dum per satellites suos escam corporis momordit Divinitatis illam acculeis perforavit 2. In his body the Church conformed unto him for so through grace and power received by believers from Christ they follow him in his own death and are planted into the similitude of his death c. Rom. 6.5 6 7. This is that which our Lord often requires and especially Matth. 16.24 If a man will be my disciple let him deny himself and take up the cross and follow me That Cross is the patience of Jesus Christ which having her perfect work believers become perfect and intire wanting nothing Jam. 1.4 Such are they who come out of great tribulation c. Revel 7.14 Eleazar slew the Elephant with himself Reason Why did Christ destroy the Devil The natures of Christ and Belial are so opposite one to other as none more so that one must be destructive of the other And therefore sine the Lord Jesus is the stronger one c. Luk. 11. See Notes on Rom. 5. 2. It was meet that in that nature the Devil should be destroyed wherein he had wrought so great destruction from the beginning that he got the name of Abaddon and Apollyon 3. Besides it is reasonable that the conquerour make him subject to him whom he hath conquered For of whom a man is overcome of the same he is brought into bondage 2 Pet. 2. And therefore since the lion of the tribe of Judah hath conquered Revel 5. the roaring lion it 's just he bring him into bondage Another Reason there is in regard of the Devil for justice requires that if any one use a power delegate or committed to him unjustly that he loose that power yea if the power had been his own the abuse of it makes it not his own Interest Reipublicae ne re sua quis malé utatur Since therefore this power was permitted unto Satan in regard of those sinners whom he seduceth to delight in sin and he abused it to the destruction of righteous men yea even of the JVST ONE in whom was no sin in all reason he was to lose his power Satan is an Usurper he and his instruments for God himself is Lord of all the world which Satan usurps Tydal will be king of Nations which is Gods title and right Jerem. The earth must be inhabited with righteousness Doubt But we find experimentally that the Devil hath his power still in tempting seducing accusing condemning taking captive and holding captive at his own will 2 Tim. 2. Respon As what the law speaks it speaks to those who are under the law Rom. 3.19 So what the Gospel saith it saith to those who are under the Gospel When therefore the Apostle tells us that Christ took part of flesh and blood that he might dye and by death destroy him who hath the power of death i. e. the Devil We are to understand this as spoken concerning the children because the children were partakers of flesh and blood for there is no doubt but in the unbelieving disobedient world Satan hath still his Kingdom and power of darkness and still works in the children of disobedience for his lusts they will do Joh. 8. And he frames them and fashions them for himself and then works in them But not so in the believers these receive Christ to dwell in them and work in them These are framed and fashioned by Christ and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his work house These he delivers from this present evil world Gal. 1.4 and works in them the work which his Father hath sent him to do These he hath translated out of the power of darkness into the kingdom of his Son who is love Col. 1. These are turned from darkness to light and from the power of Satan unto God Act. 26.18 Observ 1. Take notice of that mighty power imparted to believers who follow the Lord Jesus and are implanted into his death and daily more and more are made comformable thereunto Behold I give ye power to tread upon serpents and scorpions c. Luk. 10.19 Rom. 16.20 Ahasuerus condemned Haman to the Gallows and afterward gives power to Esther and the Jews to hang up Hamans ten sons and to kill and slay all their enemies Esther 9.13 What is this to us The carnal whether Jew or Christian learns from hence an example of revenge and cruelty But Esther the invisible and hidden Church hence learns a good lesson from the imitation of her head prince and captain that 's Ahasuerus he crucified Haman the troubler even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil as the Septuagint calls him Esther 7.6 and 8.1 and he gives into the hands of Esther the invisible hidden Church and those who are Jews within Rom. 2. power against the ten sons of Haman even the adverse powers against the Commandments of God and all other wicked spirits Doth any man marvel at so great power imparted to believers He knows not yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.19 Observ 2. Hence it will follow that it 's possible that the whole kingdom of sin may be destroyed yea it 's feasible and must be destroyed For if death and he who hath the power of death which is the Devil be destroyed then must sin also be destroyed Why so Because death is the last enemy that shall be destroyed and therefore sin which merits death and precedes it that must be first destroyed 1 Cor. 15.24 25 26. Observ 3. The question is decided whether Christ or the Devil be the stronger why is that any question Do not they make it so nay do they not put it out of question that say their sins are so strong that they cannot be subdued by any power given to man in this life But this is no arbitrary opinion no disputable question which it matters not whether part we hold but of the same extent and necessity with that which the Apostle saith If ye live after the flesh ye shall dye but if ye by the spirit mortifie the deeds of the body ye shall live Rom. 8.13 Note then how false that commonly received tenent is that sin cannot wholly be subdued in this life they consider not that they make the Devil the stronger man stronger than
two or three are gathered together in his Name Matt. 18.20 Contra Ezech. 12.22 Jesus Christ is the subject or object of all Divinity about which all the Articles of the Christian Faith are conversant For 1. Belief in God the Father hath necessary reference unto the Son And the Maker of Heaven and Earth made all things by his Son Hebr. 1.2 2. Then followeth belief in Jesus Christ c. 3. Belief in the Holy Ghost refers also to the Son for the Holy Spirit breathes from the Father and the Son 4. The Holy Catholick Church and communion of Saints and remission of sins all belong to that mystical body whereof Christ is the Head nor can they be obtained or had without Christ his Spirit gathers the Catholick Church for to him the gathering together of the people is Gen. 49. 5. His Grace of Love and Life unites the members of his body the communion of Saints Eph. 4.16 6. His merit hath obtained remission of sins for he gave himself for our sins Gal. 4.4 7. The Resurrection of the body cannot be without the Resurrection of Christ the head who is the first fruits of them that sleep 8. And life everlasting is the gift of Christ who himself saith I give unto them eternal life Joh. 10.28 Observ If Jesus Christ be the same to day then is he present with this present generation even that wisdom and righteousness and life and power of God Emmanuel God with us Matth. 1. Repreh 1. How unjustly then do we complain I speak not of Children but such as pretend to be grown Christians that we are ignorant of God and Christ Is not he the wisdom and that present with us to day in thy mouth and in thy heart Rom. 10. Christ the unction teacheth all things 1 Joh. 2. Repreh 2. Why complain we of weakness and infirmity Is not Christ the power of God and is he not present with us Is not this the day of his power Psal 104. Psal 110.3 And therefore Gabriel that is the power of God he brings the first news of him who breaks the serpent's head the plots and power and strength of the tempter in us and dissolves his works in us and casts him out Joh. 12.31 Now is the judgement c. now this day 3. Why are we so unrighteous and unholy in our lives Is not Jesus Christ the righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our righteousness Emmanuel God with us Hath not Jesus Christ given himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Gal. 1.4 If God be with us who can be against us we say this in regard of outward enemies and is it not as true of inward Jesus Christ is the same to day Where O where shall we find him The foxes have holes and the fowls of the air have nests but the son of man hath not where to lay his head He is the Love of God Col. 1. Where is that Love to be found if any where As the members being many c. So also is Christ Where shall we find that heroical love of enemies which he commanded and exemplified in himself Yea where is that member-like Love Do not men love one another only for the mutual promoting of temporal advantages Consol To the true Christians Jesus Christ is present with them Hence it is that he is called Emmanuel Matth. 1. and he promiseth his Disciples that he will be with them to the end of the world Matth. 28. Even to the end of time till time be no more and to the end of the evil world that they might overcome it 1 Joh. 5.4 O but if the Lord be with us why is all this evil befaln us c. Judg. 6.13 Jacob was in this strait Gen. 32.9 Thou saidst unto me return unto thy land and to thy kindred and I will do thee good Where doth the Lord make this promise unto Jacob Gen. 31.3 Return and I will be with thee for the Lord to be with us it 's all one with this the Lord will do thee good What then if Esau the earthly man arise against thee with an army of earthly thoughts and lusts if the Lord be with us who can be against us But alas I find it otherwise Esau prevails 2 Chron. 15.2 When Asa had now smitten Zerah the Ethiopian Azariah meets Asa and tells him The Lord is with you while ye be with him while ye fear him believe on him trust in him love him and obey him if thus thou be with him he will be with thee and the man of the earth shall be no more exalted against thee Psal 10.18 Observ 2. See then a necessary duty requisite in the Minister of Jesus Christ which should preach Jesus Christ unto men If Jesus Christ be yesterday and to day then he who shall preach Jesus Christ must in reason know him both yesterday and to day he must know him hidden in the Ceremonies of the Law know him shadowed in the figurative speeches and similitudes of the Prophets in manibus prophetarum assimilatus sum know him reveiled yet veiled and hidden too in the parables of the Gospel But above all he must know him and find him in himself He must know him and find him as a treasure hidden in the field Matth. 13.44 A treasure and greater and more rich than all the riches of the world In comparison of which gold is as a little sand and silver as a little white earth because all good things come with it Wisdom 7. And there it is not said to be a treasure of Gold and Silver or such as Jeremy speaks of Jer. 33. A treasure of Corn Barley and Honey c. But it 's an universal treasure for as the heavenly bodies contain in them virtually say the Naturalists the powers and perfections of all bodies and the Sun and Sun-beams contain virtually all the powers of plants and seeds so a Kingdom contains all wealth for what wealth is there but it 's contained in a Kingdom And the Kingdom of the Heavens all the Heavens which are all one with the Kingdom of God what treasure contain they not And what is all this treasure but the Power of God and the Wisdom of God And what that is ye read Hab. 3.4 1 Cor. 1.24 even Jesus Christ even God himself the Saviour Esay 45.15 A treasure hidden from the wise and prudent Matth. 11. hidden from them who are so wise in their own eyes that they think they know all things yet who stumble and take offence at whatsoever is not already in their own heart Prov. 18. and 't is hidden in the field And why in the field He who will find it must go out of his house out of himself our Lord lead him whose eyes he would open and shewed this treasure out of the crowd 't is to be had in the field in solitude and retiredness not
ascribed to God it is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not alwayes true for what ever is good perfect excellent vertuous holy c. it 's first of all in God according to that known Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and perfect gift is from above When therefore God is said to be a King which is or ought to be a compleat perfect excellent estate he borrows not that name from inferiour Kingship but all inferiour Royalty and Kingship depends on him by whom Kings Reign We must therefore describe a King here according to his Excellency so far as known to us and so a Kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub uno bono a Polity or Government under one that 's good c. See Notes on Jer. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is a great King The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Lord is called Psal 47.2 and 48.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Lord stiles himself a great King I am saith he a great King Mal. 1.14 That a King may be said to be great This title of honour may arise 1. either from the amplitude and largeness of his Dominion or 2. from his Victories and Conquests or 3. from the Duration or Continuance of his Kingdom 1. The amplitude and largeness of God's Kingdom is either in regard 1. Of Extent or 2. Intensness See Notes on Jer. 23. 2. His Victories and Conquests so David 2 Sam. 5.10 The great King of all the Earth Psal 47.2 3. He shall subdue the people under us and the Nations under our feet yea not only over Men but over the Gods Psal 95.3 a great King over all Gods 3. From the duration also he may be said to be great Dan. 4.3 His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation If the Lord be a great King then must the service performed to him be great also Thus the wise King reasoned wisely when he wrote to the King of Tyre 2 Chron. 2.5 The house which I build is great for great is our God above all Gods Great is the Lord and greatly to be praised Psal 48.1 He is greatly to be feared Psal 89.7 Repreh Who offer small vile and contemptible presents unto the great King This was the blame that the Lord laid upon the Priests under the Law that they offered the blind and the lame and the torn and the sick and what else do they who worship they know not what John 4. they offer sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God What do they but offer the lame who halt between the Lord and Baal between God and Mammon God and the World The stoln that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Essay the sick and weak and languid endeavours men commonly take more pains in any natural action than in the service of their God Exhort Since the Lord is a great King let us heighten and greaten all our thoughts affections devotions with intention of holy zeal in our addresses to him wherewithall shall I come before the Lord Mich. 6. c. It is not the outward greatness which the Lord requires Psal 50. The Covenant is above sacrifice bring great faith great love large hope as Solon taught the people to offer up outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small sacrifices So Moses half a Shekel but the things of the Law are great and weighty Mercy Judgment Faith Love Levit. 22.23 The LXX and St. Hierom read Bovem Ovem aure cauda amputatis that wants an ear or a tail shall shall not be accepted i. e. obedience and perseverance Alas how shall I perform so great service unto God the Enemy is powerful and the flesh is weak yet greater is he that is in you than he that is in the world 1 John 4.4 Why is Jerusalem the City of the great King The Lord hath chosen Jerusalem Monarchs commonly chuse the midst of their Kingdoms for the place of their Residence according to the wise Consel which the Gymnosophists gave Alexander the Great The Land of Judah and the City of Jerusalem was held to be the midst of the habitable world according to that of the Psalmist Operatus est salutem in medio terrae He wrought salvation in the midst of the earth Thou shalt not swear by Jerusalem because it is the City of the great King Reason The greater the thing is which men engage in swearing the greater is the imposture and greater the abuse of the thing sworn by 4. Nor by thy head because men swear by that which is most dear unto them As the Lord lives and thy soul lives Job entreated his Wife for the childrens sake of his own body Job 19.17 Such and so dear is the head taken for the man himself men cut off the life with it man is most tender and careful of it because it is one of the tria membra principalia Reason They think their head their own but it 's so far from being ours that no man can give a native colour to an hair artificial we can though hairs may alter by age yet that 's not mans work but the course of nature in him Object Hence ariseth an Objection of infidelity and unbelief pretence of impotency and weakness Alas what can we do we are not able to change an hair make it white or black how then can we do the great duties which the Lord requires of us as to love the Lord withal our heart c. Answ I Answer these actions are not of the same kind and order distinguish between those which are wrought in nature without us and those wherein he requires our concurrence and free acting with him He hath placed in us a Free Principle He concurs with us He awakens us and stirs us up by punishments and rewards If we may not swear by our natural head how much less by our spiritual head Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let your Communication be Yea yea Nay nay for whatsoever is more than these cometh of evil HItherto our Lord hath proceeded negatively removing vain and false oaths now positively he prescribeth a Rule for the words are a rule for our Christian communication wherein we have two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule for our Communication we have the precept it self which is 1. Affirmative Yea yea 2. Negative Nay nay 1. The Christian communication must be Yea yea and Nay nay 2. What is more than these is of or cometh of evil 3. Let your communication be Yea yea Nay nay but what is more than these is of evil 4. Our Lord saith unto his Disciples Swear not at all neither by Heaven c. But let your communication c. 1. The Christian
we must by both these words understand not only the simple taking and bearing of them but also the taking them away and bearing them away for so he is said expresly to take away the sins of the world And the Hebrew words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie as much otherwise that which was spoken by the Prophet Esay would not be fulfilled in St. Matthew for here he is said to cast out the spirits with his word and to heal all that were sick If therefore the Lord Jesus should only take the Spirits and bear the Diseases He should not be said to cast out the Spirits and heal those that were diseased Thus St. Peter 1 Pet. 2.24 Who his own self bare our sins in his own body on Marg. the Cross The Reason is 1. From a great necessity none but he could do it would do it 2. Perituros adigunt ad Christum They drive those that are ready to perish to Christ Vide Notes in Mat. 8.18 Job 33.19 20 21. 3. Order of Nature requires it if the body be sick at the Head let blood at the Arm Christ is both the Head and Arm. If the Lord hath borne and taken away our Spiritual maladies and sicknesses how do they remain The Lord will not take them away from us while we love them but when we are weary of them Mat. 11.28 Obser 1. Note here a difference between the former Times under the Law and Prophets and under the Gospel The whole tract of Time Vide Notes on Hebr. 1.1 2. The former was a time of Prophecy the latter of fulfilling Prophecies The former a time of Types the latter of fulfilling Types Obser 2. Christ takes and takes away bears and bears away our sicknesses Vide Essay in Exod. 34.7 Obser 3. He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taken Aliquid divinitatis est in illa particula There is something divine in that particle Heb. 1. Object If the Lord hath fulfilled all this then the business is done See Acts 26.17 18. Vide Essay Jesus Christ fulfilled the Prophecie by taking away our sins not the judgement punishment wrath of God only but the sin it self Mat. 1.23 But how by casting out the Spirits with his Word and healing those who were sick was that fulfilled which was spoken by the Prophet Esay 53. Obser 1. Here then are Two several works of Christ his great Grace and Mercy 1. Bearing and suffering our sins and punishments for our sins 2. The taking of them away from us And both these are represented unto us by way of Cure and Healing in one and the same place whereof these Cures were types and figures Yea it is remarkable that since taking away infirmities and healing sicknesses was an effect of taking away their sins Jesus had made spiritual expiation of their sins whom he now cured for as yet he had not suffered on the Cross There is therefore a spiritual expiation Obser 3. Hence it is clear that the drift and intention of the Holy Spirit is to signifie Spiritual inward and invisible things by visible outward and bodily for if the taking away of sins and infirmities by the Lord Jesus was fulfilled in his casting out of Evil Spirits and healing those who were sick what else can be meant by these bodily outward and visible Cures but his healing and curing of our Spiritual Diseases his healing of our back-slidings And what can be understood by his casting out of Spirits but his casting out of Spiritual wickednesses out of our Souls and Spirits His destroying or rather dissolving the works of the Devil so that they who blame men for opening the Scripture spiritually declare plainly that they understand not the Scripture nor the intention of the Holy Spirit in them Obser 4. The Lord Christ is and ever hath been the Physician of Souls and Bodies The words in Esay 53.4 whereby these works of Christ are said to be fulfilled they are in the Preter Tense and speak of things past yea all those Acts of Christ in that Chapter which are commonly understood as Future and to come they are recorded as things already done for so the Prophet Esay speaks of Christ's works already done He hath born our griefs and carried our sorrows He speaks of that part of the Church which then was and of that part of it which was then past and according to the Evangelist's Application he spake of that part of the Church in his Time and the same words reach our Time also He sent his Word and healed them This Healing hath ever been in the wings of the Son of Righteousness which hath arisen in all Ages upon those who fear the Name of God Mal. 4. which was represented by the Heathen in their Apollo who was their God of Wisdom and the great Physician which in their Mythologie signified the visible Sun the Fountain of Natural Life Accordingly the Wise Man makes a Commemoration of some works of Christ the Wisdom of God Wisd 10. She restored the first Man and brought him out of his Fall she preserved Noah Abraham Lot Jacob Joseph Moses and all the Israelites as appears in that Tenth Chapter of that excellent Book The want of this Universal Understanding of Christ hath exceedingly obscured the Knowledge of his Deity insomuch that some in former Ages have entertained poor carnal and unworthy conceits of the Lord Jesus as if he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man And the like carnal conceit of the Lord Jesus hath been received by some in these Licentious Times The Roman Conquerours in their Triumphs lest they should be transported with Worldly Glory had a Monitor that rode with them in their Triumphal Charriots and bad them remember that they were Mortal O Beloved in the Pride of our Worldly Glory we are apt to be transported and carried away Diseases and sicknesses are our Monitors such as these were who mind us that we are mortal and must dye that the Lease of our Earthly house is almost expired that the Term of it is not long hence that therefore we must look out for another even for our House that is from Heaven Now that upon good grounds we may hope for that House Tit. 2.11 We must look to the Grace of God that bringeth salvation It is a short Lesson but is that which comprehends in it The Whole Duty of Man O Beloved Let us think seriously and sadly of these things our Lusts are deceitful the Evil one is a deceiver our own hearts are deceitful and all lye in wait to deceive us and put us by the serious consideration of these things That the iniquity of our heels may overtake us It is no perfunctory no overly or sleight endeavour that God requires 2 Chron. 7.14 He requires the seeking of him with our whole heart Jer. 29.13 otherwise see and read Levit. 26.21 Essay Therefore it is required that with purpose of heart we should cleave unto the
should put his Cup in the sack of the youngest of his Brethen Gen. 44.2 The young Disciples are most ambitious of sitting at the right hand and the left hand of Christ in his Kingdom and therefore the Cup of his sufferings must be put into Benjamins sack But remember it is but a Cup a small measure and for a season 1 Pet. 1.6 and 5.10 And it is the Cup which Joseph himself drinketh of Gen. 44.5 yea it is the same Cup which all Joseph's brethren drink of 1 Pet. 5.9 10. Exhort Drink of that Cup which our Lord hath drunk of be baptized with the baptism that he is baptized with He himself begins to us and shall we not pledge him what was said of Joseph Gen. 44.5 Is not this the Cup in which my Lord drinketh Is not this the Cup which the Lord Jesus drinketh the true Joseph To suffer with him is a gift yea a greater gift than faith it self Phil. 1. It 's not left unto us as a thing indifferent so as if we do suffer it s well if we do not no harm comes of it O no there is a necessity lies upon us We have drunk in iniquity like water we have taken upon our selves a sinful life a death rather than a life in which its impossible to inherit the Kingdom of God 1 Cor. 6. Gal. 5. The drinking of this Cup of Christs passion the baptizing into this death enstates us in the Eternal Life and Salvation If we die with him we shall live with him if we suffer with him we shall be glorified with him 2 Cor. 1. One of the Hebrew Fathers tells us a man is tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially by three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purse his Cup his Anger Sign 1. Try thy self by thy Purse by thy Money Ecclus. 31.6.10 Amaziah c. See Notes on Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In his Cup whether thou be sober and temperate or no Wine is a mocker And there is the same reason of meat Prov. 23.1 2. If thou be Lord of thine appetite if thou canst rule thy self as Coverdale turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In his anger how canst thou bear despiciency reproach contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the object of anger Our Lord whose Disciple thou callest thy self he could bear this and all contradiction of sinners against himself Heb. 12. when the Jews Joh. 8.48 propounded this question to him Say we not well that thou art a Samaritan and hast a Devil See his answer vers 49. I have not a Devil but I honour my Father and ye do dishonour me Have we learned this of our Master Mat. 5.11 Can we reserve our anger for another object Can we be angry and sin not Eph. 4. angry with our selves our corrupt hearts When the Lord hath tryed us in all these and found us worthy or meet for himself whether can we then give the praise of all this to our God or no in whose strength we drink this Cup and have been baptized with this baptism Prov. 27.21 Can we after all this appeal to the searcher of our hearts whether we have drunk this Cup yea or no Psal 139.23.24 Do we not know that this is the Cup by which the true Joseph Divines And do we not know that such a one as he can certainly Divine Gen. 44.5.15 Wisd 3.5 6 7 8. 4. The Lord promiseth James and John that they shall drink of his Cup and be baptized with his baptism where we might enquire 1. Why Christ called his Passion his Cup 2. How James and John may be said to drink of his Cup and be baptized with his baptism 1. Christ calls his Passion his Cup because his Father gave it him to drink Joh. 18.11 and the same suffering is his baptism I have a baptism how am I straitned till it be accomplished Luk. 12.56 As a potion administred to the patients head is for the cure of the whole body and letting blood at the arm hath the like common effect for he is the Head of the Church and the Saviour of his body the Church And he is the Arm of the Lord that must reign for him Esay 40.10 and 51.5 But although James indeed suffered martyrdom and death yet we read not that John suffered a violent death one indeed of the Ancients saith so but all more ancient than he deny it And how then shall our Lords words be true ye shall indeed drink of my Cup It is not necessary that either James or John or any followers of the Lord Jesus suffer a violent death for Christ unless in special manner he be called thereunto as James and other the Apostles and the primitive Martyrs were But that common Cup whereof all must drink is that fellowship of Christ's Passions and Sufferings and the configuration and conformity unto his death Phil. 3.10 This the Apostle teacheth expresly 1 Pet. 4.1 2. So that although John suffered not a violent death as James did yet he drank of the Lords Cup and was baptized with his baptism in that he was made conformable unto the death of Jesus Christ by dying unto sin and obtained communion and fellowship with the Father and the Son 1 Joh. 1.1 James and John may be said to drink of his Cup and be baptized with his baptism when they suffer the like sufferings which he also suffered 2 Cor. 1. and those outwardly and inwardly outwardly reproach c. all which are suffered within inwardly When we suffer the assaults and temptations unto sin without yielding thereunto when we die from what was before our life Col. 1.24 I fill up how otherwise can we understand what is behind or wanting of the sufferings of Christ in my flesh St. Peter speaks plainly 1 Pet. 4.13 where he saith That they who are tryed by the fiery tryal are partakers of the sufferings of Christ so that it is not ever a proper duty of or to James and John but common to all Believers and Followers of the Lord Jesus Christ to drink of his Cup and be baptized with his baptism for so Mat. 26.27 drink ye all of it Obser 1. This is promised to James and John as a special Grace that they shall drink of Christs Cup and be baptized with his baptism And was it not a special Grace a notable good or gift Vnto you it is given in behalf of Christ not only to believe but also to suffer c. Phil. 1.29 A greater gift than Faith as it appears by the comparison à minori and martyrdom which alone is reckoned a special Grace Obser 2. Whence we learn a great difference between the Grace exhibited unto those men of God under the Law and that given unto the Disciples of Christ When the holy men of God in the time of the Law had the Cup whence we read of such passages as these the blood of Abel cryeth c. Let me see thy vengeance on them The Lord look
condition while yet in our sins and get out of this corruption wherein we are liable to death natural spiritual infernal 2. To confess our sins and forsake them Lev. 13.13 1 Joh. 1.9 All shall be made Righteous Ye may remember I told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is made ours by Faith the latter by conformity unto the death of Christ the point is both wayes true The truth of this we find in so many words Isa 60.21 Thy people shall be all righteous Before I enter upon these and the following points I must premise this difference between the Protasis and Apodosis the Proposition and Reddition thereunto That the Protasis or Proposition speaks what is past yea present As all have sinned and death passed upon all men c. But the Reddition speaks of a future estate All shall be made righteous Reason Thou art not a God that hast pleasure in wickedness Psal 5.4 No For the righteous Lord loveth righteousness Psal 11.7 It is his Image it is himself He loved the world also his own Creature and had he not loved it extreme well he had not given his Only begotten Son upon those terms That whosoever believes in him should not perish in sin and death c. Joh. 3.16 Rom. 8.32 So the Father loved the world that he spared not his own Son but delivered him up for us all And so 2. The Son of God loved the world that he spared not himself but Passus est quia voluit none but Christ could he must overcome the Devil Hebr. 2.14 He must be clean Hebr. 9.14 He offered himself without spot unto God 1 Joh. 3.5 He was manifest to take away sin and in him was no sin 3. The order of Nature requires it that the body being sick Physick should be taken by the head See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. All this sutes with the Love of God our Saviour who would not that any should perish but that all should come unto the knowledge of the Truth and be saved 2 Pet. 3.9 5. It sutes also with his propitiation which is not only for our sins saith St. John 1 Joh. 2.2 but also for the sins of the whole world This was meant by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.17 the Mercy-seat it hath the name from covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so blessed is the man whose iniquities are covered but the word also signifieth purging And so our Translators Psal 65.3 Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 Rom. 3.35 Gods propitiatory through faith in his blood Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a Redeemer the Lord Jesus is and what is wanting but Repentance and Faith to lay hold upon him All this tends to the Glory of God that end and mark whereof we miss by our Fall and aim at anew in our recovery from our Fall for whereas the Apostle speaking of our fallen estate All saith he have sinned and come short of the glory of God Rom. 3.21 Numb 14.21 The Prophet Isai 60.21 speaking of our Restitution All thy people shall be righteous that I may be glorified Here is then the free Grace of God toward Mankind dead in trespasses and sins the great love of Christ See Notes in Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life shall pass over all men This is the Reddition which we have in terms equipollent though sometimes called Many as vers 17 19. sometimes All vers 18. and in express terms 1 Cor. 15.22 In Christ shall all be made alive proportionable to the passage of death over all life also passeth over all for so in regard of the term à quo The LXX renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow up as the Tree of Life doth from the Root of Jesse i. e. Christ the Life from the Being of his Father as Jesse signifieth who gives life unto the world Joh. 6. 2. As a Child out of the womb and so unto us a Child is born Isai 9.6 even the Prince of Life 3. As the Sun goeth forth even the light of Life Joh. 8.12 4. As a word goeth forth out of the mouth and so we read of the Word of Life Phil. 2.16 Christ the Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 5. As one goeth forth to battel so the Spirit of Christ against the flesh 2. In regard of the motion or passage it self it signifieth to descend so life descends as an inheritance to the Children of the Everlasting Father Isa 9.6 of which they are heirs together of the Grace of Life 1 Pet. 3.7 Judgement runs down like water and righteousness as a mighty stream Amos 5.24 3. In regard of the term ad quem the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to take up a Tent or Tabernacle and so Christ the Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 Reason Why must life pass over all God the Father is the Living God and hath life in himself and he hath given to the Son to have life in himself Joh. 5.26 And he gives life unto the world Joh. 6.33 And proportion there must be between the Malady and the Remedy the sore and the plaster for the sore Death passed upon all men And all men saith the Apostle shall be made alive 1 Cor. 15.22 Let any man read the following part of this Chapter he shall find that whatsoever the first Adam failed in the second makes abundantly supply Reason also there is from consideration of the heavenly Eve taken out of the heavenly Adam for as the first and natural Eve was the mother of all the living who lived the sinful life So the Lamb's wife the Spouse of the second Adam who is taken out of him is the Mother of all the living who live unto God Reason also there is from the nature of goodness which is diffusive of it self Observ 1. This discovers a great and dangerous errour in some who though there be so great a difference between the lapsed and faln estate of man and his restitution by Christ yet misapply the Scriptures proper to the one unto the other Isai 64.6 7. We are all as an unclean thing c. Spoken of those who live and continue in the lusts of the old man and provoke the Lord unto wrath by them not of those who are renewed and work righteousness of which estate vers 5. So Rom. 3.10 11. spoken expresly of those under sin and under the law vers 9.19 not of those under grace vers 21. Thus some will be God's people and the people of the new man when yet they walk according to the lusts of the old man yet apply unto themselves the names and titles of God's Israel Saints Holy Called as the Jews Jer. 7.6 They called themselves the people of the Lord The Temple of the Lord c. yet stole committed Adultery c. The Apostle tells us there shall be such 2 Tim.
equity expected of a man The second is the very same Mercy and the love of Mercy and the last is Faith which because it works by love St. Luke puts love instead of it Luk. 11.42 this who ever doth walks humbly with his God which is the third in that place of Micha these are the same for the want whereof the spirit of God reproves the world These three are yet contracted into a less number even these two Commandments Love of God and our Neighbour for a lively faith or faith enlivened by the spirit and the love of God are all one and mercy and judgement are all one with love of our neighbour I know well this sounds not right to our English ears who take judgement for the rigorous execution of Justice but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Equity Correct us O Lord and yet in thy judgement not in thy fury thy judgement i. e. thy mercy and equity Thus our Lord contracts the Commandments to two Matth. 22.36 40. Can they yet be reduced to a less number Rom. 13. and 10. Love is the fulfilling of the Law This is the most excellent way 1 Cor. 12. last which is violently divided from the thirteenth Chapter wherein he tells us what that most excellent way is and in the last verse of that Chapter he tells us of three great things but the greatest of these is CHARITY that bond of perfectness Col. 3. that end of the Law 1 Tim. 1.5 the end of the Commandment is love out of a pure heart and of a good conscience and faith unfeigned as by the wickedness of men the Commandments are increased so by their obedience they are contracted Reproves Those who dishonour the honorabilia Legis who lightly regard the graviora Legis who little esteem the great things of the Law Fools make a mock of sin pass over judgement tythe Mint and Dill we read it Annise Anethum signifieth not Annise but Dill mean time omit graviora Legis Luk. 11.42 Hos 6.6 7. these are the things whereof the Spirit of God reproves the world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16. He shall reprove the world of sin because they believe not in him the power of God the Lamb of God that takes away the sin of the world of righteousness false Pharisaical righteousness The reason of all this is according as God's and Christ's Righteousness is in the hearts of his people he abbreviates and makes short his Commandment this is plain Rom. 9.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Writ out of any inferiour Court is more observed than the great holy mandatory Letters from the Court of Heaven for these things the Land mourneâ—h the want of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit reproves the world of sin of righteousness and of judgement Observ 3. There are degrees in the Commandments of God some greater Commandments some less those of the first Table are greater than those of the second Matth. 5.19 Whosoever shall break one of these least Commandments c. If there be least Commandments then are there greater and so degrees in the observation of them so that if they come in competition the greater must be preferred above the less The Priests brake the Sabbath and were blameless Matth. 12.5 Their Love to God in doing him and his people service excused them the Love of God and our Neighbour is a greater Commandment than that of the Sabbath Vbi periculum vitae cessat Sabbatum where there is danger of life the keeping of the Sabbath ceaseth Every one of you leads his Oxe or his Ass to the water Love to man and beast excuseth the breach of the Sabbath So that ye see the Sabbath was accounted one of the least Commandments even by the Jews themselves whereas some Christians to whom the Sabbath was a sign and a shadow account it one of the greatest if not simply the greatest of them all Counsel and comfort unto every one who like the young man enquire what he should do to be saved There 's not any thing thou doest or hast to do but there 's a rule for it multitudes of Laws There 's not any sin thou committest but there 's a Law to prohibit it a doctrine to heal it 1 Tim. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are thy sins spread like a Leprosie over thy whole body Art thou full of bruises and putrifying sores from the sole of the foot to the crown of the head there is a plaster as large as thy sores the Commandment is exceeding broad The Law is a Catholicon a Panacea a salve in it for every sore Love covers the multitude of sin But alas Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets me in every circumstance and the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it guards thee and defends thee in every circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear all thy works Verebar omnia opera mea Job 9.28 Have respect to all the Commandments Psal 119.6 But this is dura custodia yet under this thou must be kept Precept upon precept line upon line Isai 28.10 The Child is brought under the multitude of Precepts When I was a child I understood as a child 1 Cor. 13. until that which is perfect is come Gal. 4.3 under the elements of the world As the multitude of stars were made in the firmament of heaven as every one of these contributed its share of light before the Sun was made even so the multitude of Commandments gives light unto the man untill the day begin to dawn and as the day light appears one star after another disappears and still they become fewer and fewer untill the light of Faith shine out as the Apostle speaks Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be reveiled Hast thou then scattered thy wayes unto strangers Jerem. 3.13 See the place hasten to the unity Wherefore Beloved let us be exhorted to hasten to the coming of that day 't is the Apostles exhortation 2 Pet. 3.12 It 's a strange one for we say rather Phosphore redde diem We wish for the day Act. 17. that the day would hasten to come to us not that we should hasten to the coming of the day but such is the goodness of that Sun of Righteousness who shines alone in his Saints as Apollo and Sol have their names from their shining alone saith Macrobius when his day light appears he contracts all that multiplicity of day light unto himself He is Achad Deut. 6. ONE and draws all multiplicity into ONE The Queen of Sheba had no more Spirit left in her 1 King 10. when she heard the true Solomon See Georg. Venet. fol. 230. b. When the Scribe had learned thus to contract the multitudes of the Law to the love of God and our Neighbour our Lord tells him Thou art not far from the kingdom of God Mark 12.34 One step further he had been
full or not peaceable as the word signifieth Gen. 15.16 But when it was peaceable then God sent Josuah to destroy them Thus the people of Laish were quiet Judg. 18.27 and secure and then came the Tribe of Dan and smote them with the edge of the sword When people are quiet and secure in their sins then comes Dan i. e. Judgement as the Scripture interprets it Gen. 38.6 and doubtless it is our security and peace in our sins that hath brought Gods judgements upon us Thus before the flood they ate they drank c. and our Saviour foretells it shall be so in the end of the world Luk. 17.26 30. They were as a ship exposed without a Pilot or Rudder unto the waves and winds and then drowned in destruction and perdition Thus we understand 1 Thess 5.3 When they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they shall not escape But alas may some man say I would live peaceably with all men but for this cause I am opposed by all men I was even Peace it self unto them but when I spake unto them thereof they made them ready for battel O happy art thou thou sidest with God himself he is the God of Love and Peace yet who suffers more so much as he The differences and disputes in the world reach not to him nor to thee Babel was intended for heaven but it came short of it the Moon keeps on her constant course though all the dogs bark at her and so do thou thou art one of them that dwells on high Isai 33.16 Thou beholdest the king of kings in his beauty where is the wise where is the scribe where is the disputer of this world as the Apostle renders the next words 1 Cor. 1.20 He who dwells on high looks on all such differences as things below him As he who sits on an high mountain may behold how the clouds below him are drawn this way and that way by contrary winds The trees are moved and the sea roars Ipse interim non movetur Judaeus contra Gentes Circumcision against uncircumcision one Sect against another but the peaceable Christian the Christian the Peace-maker fits as an impartial Umpire and Arbitrator above all Sects which are all manifest works of the flesh An ill office it is to foment a difference between Man and Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the bird flyes hard against the window seeing light but observes not what hinders all desire union with the God of peace but few observe that their sins separate between them and their God Like curing of a wound skinning it it festers and breaks out again so doth the playster of many Ambassadors of Peace who run before they are sent They say peace peace where there is no peace Repreh The unpeaceable who fish in these troubled waters have nothing to lose but their lives and are like desperate Gamesters Let the sword-men take heed of shedding blood and let us all follow the things that make for peace and wherewith one may edifie another NOTES AND OBSERVATIONS UPON ROMANS XIII I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God IN the former Notes the ray and beam of that Star which shined at the Epiphany by the Ancients interpreted saving Faith directed the members of the body of Christ to union and agreement one with other and guided our feet into the way of peace Another ray or beam of the same Star directs the body so united and knit together under the subjection of an head as large a duty as the former 1. In that Peace was to be extended unto all men 2. In this all men are exhorted to subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let every soul be subject to the higher powers which contains a Precept and the reason of it 1. The Precept Let every soul be subject to the higher powers 2. The Reason 1. Negative there is not any power but of God 2. Affirmative the powers that are are of God 1. The words seem to be Metaphorical and borrowed from the martialling ranking and ordering of an Army Wherein 1. some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiour and in Authority 2. Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inferiour and under Authority so spake the Centurion Luk. 7.8 nec discessit ab arte sua in a soldiers language I am a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered under the power of another both the words of the Text whereof the first the Higher Powers are Governours appointed by God for the welfare of the people committed to their charge that they may live together a quiet and a peaceable life under them in godliness and honesty 2. In the Precept the higher powers here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abstract put for the concrete for persons administring this power are generally according to the Province whereabout they are imployed of two sorts for whereas the whole Creature of God is bodily and spiritual and man is the compendium the brief and model of them both consisting of both body and spirit two sorts of Governours are needful in respect of both the Magistracy and Ministry and both are here meant by Potestatibus i. e. praelatis spiritualibus principibus terrenis saith the Gloss the Spiritual and Temporal Governours secularibus Ecclesiasticis so St. Anselm and Rhabanus read the Text thus Omnibus potestatibus sublimioribus subditi estote Be ye subject to all higher powers And these are either 1. simply the highest powers as the King or 2. subordinate unto the highest As the Roman Proconsuls and Presidents were under the Emperours of these St. Peter speaks 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him as these Officers were To these we are commanded to be subject What that duty is we shall know the better if we further consider in these Higher Powers that especially whereunto we ought to be subject which is Supereminency and Goodness 1. The Supereminency whereby they are in order above others And 2. The Goodness whereby they are diffusive and communicative unto others These two were signified by that Oyl wherewith the Kings and Priests were anciently Anointed which was fragrant and precious as appears by the ingredients Exod. 30. and holy and so appropriate only unto holy uses that it was unlawful to employ it otherwise than in the Anointing of holy Persons and holy things that is the Eminency which also supplies the Body as the Nature of Oil is and renders it able and nimble to act and so to import an influence of it self to others and that is the goodness 1. This Eminency of the higher Powers in their high ranck and order being disproportioned unto Inferiours begets admiration
24.44 45 46 47. Joh. 5 39-46 It was called bread Gen. 14. and the flesh of Christ Joh. 6. and the body of Christ Matth. and bread again all one and the same thing spiritually They all ate the same spiritual meat Multis modis significatur quod uno modo impletur Observ 2. Hence appears that effect of the Sacrament the holy Sacrament doth not only confirm grace but encrease it also I speak not of the outward receiving of bread and wine but of that inward and spiritual receiving of that viaticum spirituale those viands and nourishments exhibited unto us by Christ for whereas the holy Sacrament is compared to nourishment meat and drink wherein can the Analogie more properly be than in the encreasing of that Grace inwardly which answers to the aggeneration and encrease of the body outwardly Besides whereas the end of this holy Sacrament is to shew forth the Lords death by a daily dying unto sin we daily increase in Grace and Righteousness for the more Sin is subdued the more Grace abounds the more our pride is mortified the more is our humility quickned the more envy is extinguished the more is our love enflamed towards God and Man our Neighbour and our Enemy Observ 3. The nature of a Sacrament the Sacraments offer some one thing or other to our sence and insinuate another unto our understanding and consideration as the Circumcision Passover Mannah Bread sursum corda Observ 4. The Unity of the Church from the beginning hitherto the Apostle concludes it from the participation of the same Sacrament vers 17. Observ 5. The near union of us who partake of the same bread even as the body and all the members of it are one by participation of the same bodily nourishment Observ 6. The Sacrament is compared to meat and drink and therefore often to be received as in the Primitive Times it was wont to be daily Act. 2.46 as men receive nourishment daily for doubtless there ought to be daily a mortification of sin a daily bearing about in our bodies the dying of the Lord Jesus c. Some men would think themselves half famished if they should have but one Sermon a day though they practice not half of it all the week after yet are we content with the Sacrament once a month The Word is the food of the Soul they say and therefore as they eat two meals a day so they would have two Sermons And is not the Sacrament expresly called Spiritual Meat and will once a month nay once a year suffice for receiving of it The Prophet Daniel tells us Dan. 9. That the Sacrifice and Oblation should cease and the abomination of desolation should stand where it ought not The Devil knew well enough what he did when he caused the daily sacrifice to cease The Church of Rome layes the blame upon us and we return the blame upon them See Notes in Zeph. 1.7 When we discontinue the Sacrament we do as it were let loose the Devil to tempt us and to work in us all ungodliness who is bound by the stronger one and his spirit of mortification full well he knows that the holy Sacrament is a Love-feast and a notable expedient for the encrease of Christian Love and Amity Matth. 24. Because iniquity abounds the love of many grows cold Let them take notice of this who hinder the frequent administration of this Sacrament I believe the most notable intermission of it in the Church hath been in these late times of Dissention and though many causes have concurred to make the times disastrous and unhappy yet this seems to be one among them and not the least namely the discontinuance of this Holy Communion which hath been as it were a disjoynting and dismembring the body of Christ an alienating and estrangeing mens Christian affections one from other so that we come not so often together to profess our Christian Union with our Head and one with other and when we come together it 's oftentimes not for the better but for the worse Repreh Our disorderly assembling of our selves together to eat the spiritual meat without due preparation without preceding examination of our selves See Notes in 1 Cor. 11.28 Beloved I cannot but hold forth the Word of Life both the audible Word by preaching it Phil. 2.16 and the visible Word by administring it I find the Minister engaged to do both If any unprepared and unexamined come and eat of that bread and drink of that cup the peril is his own Luk. 22.21 Judas intruded at the first Institution of the Supper and our Lord admitted him who yet knew his heart Although means have been used and the Minister and others have endeavoured to try the fitness and worthiness of those who Communicate yet who of us all can enter into the hearts of men I the Lord search the heart Jer. 17.10 yea he alone 1 King 8. and there no doubt the true Supper of the Lord the true and spiritual meat is eaten Revel 3.20 And from the heart are the issues of life the outward conversation proceeds from thence which whether we will or no will discover it self out of the abundance of the heart the mouth speaks the hand works the foot walks the whole life comes forth from thence and manifests it self and therefore let me tell thee who ever thou art who comest hither for custom and formality sake to eat a bit of bread and drink a sup of wine pretending thy self a worthy guest and one who hast prepared thy self and judged thy self Know that the eyes of the Lord run to and fro through the earth as to shew himself strong in behalf of those whose hearts are perfect toward him 2 Chron. 16.9 So likewise to give to every one according to his wayes and according to the fruit of his doings Jer. 17.10 And therefore however thou canst hide thine hypocritical heart from men and lurkest under a form of godliness yet that God that sees the secrets of thy heart will soon discover the falsness of it even to the world and make known thine hypocrisie to thy shame even before men when they shall discover thine intemperancy thy drunkenness thine incontinency thine injustice in over-reaching and going beyond thy brother in bargaining in cheating and cousening and lying thy profaneness in swearing and cursing thy pride and high-mindedness thine envy and hatred thy covetousness thy wrath and impatiency the Lord will discover these to thy shame and reproach even among thine enemies who will say Lo this is he who hath professed himself a worthy Communicant a fit guest at the Lords Table a mortified man dead to his sins conformable to Christ's death one crucified to the world and the world to him And happy wert thou if the reproach and shame among men could expiate thine hypocrisie Dost thou not know that it is written That he that eats and drinks unworthily eats and drinks his own damnation That he who judgeth not himself shall be
expiation of the guilt and punishment of sin Hebr. 10.14 If all this be true as certainly it is how saith our Lord that his flesh profiteth nothing The flesh profiteth nothing i. e. either to the quickning and giving life to the Soul dead in trespasses and sins it profits nothing to the feeding and nourishing of the Soul unto eternal life these are the works of the Spirit for it is the Spirit that quickens The bread which is here propounded to be eaten and consequently the wine it comes down from heaven vers 58. but the natural flesh of Christ came not down from heaven The bread to be fed upon is sometime called his body sometime his flesh sometime meat the Manna This is not Natural but Spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 25. and such must be the partaking and receiving of them What then is the Bread but the Word of God as often in Scripture Deut. 8.3 Matth. 4.4 and speaking of the Manna see Exod. 16.16 Job 23.12 Jer. 3.15 and 15.16 Amos 8.11 As for the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's Metonymically taken for the wine in it which signifieth the blood of Christ i. e. his Life and Power his Spirit of Life Rom. 8. the Spirit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that quickneth and giveth life Of this blood ye read Hebr. 9.14 and 10.29 and 13.20 21. cum Rom. 1.4 1 Pet. 1.18 19. Revel 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.8 This bread our Lord had broken unto them and given them his blood to drink Joh. 14.17 1 Cor. 12.13 This Cup signifieth his passion Lord if it be possible let this Cup pass by me and our imitation of it by enduring the like inward and outward sufferings Matth. 20.21 23. Doubt Why doth the Lord propound these Mysteries under these outward Elements Love is defined affectus unionis an affection of union oneness and sameness with another Now because he who saves another cannot really be one and the same with him Disparata non possunt fieri unum he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as meat and drink and such as is neerest to us as our garments and what else is needful for the preservation of our being Thus Jonathan when he loved David 1 Sam. 18.1 3 4. their souls were in a sort one But how did Jonathan express that He stript himself Does the Scripture think we intend only to express humane passions Jonathan figures the holy Spirit so his Name signifieth the gift of the Lord and he cloaths David as when Judg. 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit cloathed Gideon Marg. Put ye on the Lord Jesus Christ 1 Thess 2.8 There is no Love without Communication of something from the party loving to the party loved thus Joh. 3.16 Gal. 2.20 He loved me and gave himself for me Ephes 5.2.25 And thus the Lord Jesus Christ to testifie his intimate love unto us He Communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum Vnionis whereby he affectionately imparts himself unto us Joh. 6.55 56 57. Observ 1. Terms of Art are as weights wherewith we weigh silver and gold such are the Sacraments and Virtues in them Observ 2. Take notice that he who examines himself hath a command to receive the Holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Hence also it followeth that they who dispense and Administer the Sacrament they virtually from hence have a Command to give the Sacrament unto those who have examined themselves for if they who have examined themselves must eat and drink then must the Minister give them to eat and drink Observ 4. The mans greatest business is about himself This was the first Precept that God gave to Abraham See Notes on Gen. 6. Observ 5. There is a warrantable Self-love Exhort Examine our selves and so let us eat of that Bread and drink of that Cup When we have so examined our selves so purged out the dross we shall then become a vessel fit for our Masters use fit to bear his Name in as Paul was That we may bear God in our bodies 1 Cor. 6. Vulg. Lat. So let him eat and so let him drink so i. e. having examined proved tryed searched and approved himself so let him eat so i. e. rectè answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 90.12 The Believer hath in him his Judicatory his Examination-office his fire is in Sion and his furnace in Jerusalem Isai 31.9 Exhort Let us examine our selves and so let us eat How industrious is the Evil One to examine search sift us and all that 's good and of God out of us See Notes on Zeph. 2.1 2. It 's impossible otherwise to partake of the Lord Jesus the Lord will examine us and search us with candles appeal to the Lord and desire him to do it Psal 139. NOTES AND OBSERVATIONS UPON I CORINTHIANS XIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no Charity I am nothing I Will not derogate from the due praise of the Ancients touching the division of the Scripture into Chapters it was a laudable attempt and succeeds very happily in the most yet it had been to be wished among other oversights that this 13th Chapter being the Epistle for this day had not been so violently rent from the 12th the last words of the 12th Chap. being in nature a part of this 13th and that a principal one as the head is in respect of the body deriving an influence into the whole body of this Chapter and therefore being taken from it it 's as if the head were cut off from the body 't will appear no less to you if ye consider That the Apostle having discoursed at large in the former Chapter of those Graces which they call Gratiae gratis datae as the gift of Tongues Prophecy Wisdom Knowledge c. lest they should stint their desires in these which are not desirable for themselves in the end of that Chapter Covet earnestly saith he the best gifts or rather according to Photius Oecol in locum Theodoret and others of the Greek Fathers because they desired greater gifts than these were they read the words interrogatively Do ye covet greater gifts than these if so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall shew ye moreover the most excellent way by far and what is that way but Charity which is one of those Graces which they call Gratiae gratum facientes And that this way of Charity is of all other the most excellent the Apostle proves in this Chapter by three general Arguments both 1. From the necessity because without it all
knows how to please himself even in his naked poverty What delight think ye a Christian man instructed by a greater light of Grace may find in his Christian poverty for relieving whose wants the whole Deity is entrusted your heavenly father knows ye have need of all these things Nay not only knows but cares too The holy Spirit comforts and the Son he inwardly enables and that two ways 1. By giving him a temporal portion So the Lord hath given a portion to them that fear him Psal 111.5 2. By giving him himself an eternal portion The Lord is the peoples portion Jerem. 10.16 And first for the first All conditions of life and callings are of God whether high or low or rich or poor He maketh poor and he maketh rich He putteth down one and setteth up another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.17 As God hath divided to every man And all this he doth according to that one Rule and Prescript of his own uncontrolable and irrefragable will It is too high presumption to demand a reason of his will He himself stops the mouth should dare to ask that question with another May not I do what I will with my own It is his will then that such his poor as are poor should be poor And that 's enough that it is his will Yet all this is nothing to the poor fornicator or the ragged idle drunkard or the stout wandering beggar These are not Gods poor but their own poor I speak not to them let them go to the pismire But for thy further satisfaction who art Gods poor man know that all this he wills according to his wisdom and according to his goodness 1. According to his wisdom his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his manifold wisdom as 't is call'd Ephes 3.10 He wills an harmony of order amongst the members of the body of Christ a first and a last a head and a foot a high and a low a rich and a poor 2. According to his goodness he wills to every one of his what and how much he knows best and fittest for him So that every mans condition is to himself as Mannah was to the Israelites which as the wiseman speaks was fitted of God and made agreeable to every taste This well considered brings Christian reasonings and reasonable appetite unto a non-plâ—â— So that a poor Christian man is neither curious to know more nor desirous to have more but delights in the very least temporal portion that his wise and good God hath bestowed upon him as being most suitable with the publick good of Christ's body what 's his own private good and with the will of God performed in both But O our perverse our peevish and crooked wills O our hypocritical absurd and contradictory prayers We pray and that daily too That Gods will it may be done yet secretly we wish it were not done while almost every man impatiently struggles or despairingly sinks under the seeming Aetna of evils that God hath cast upon him We pray and that as often but for our daily bread yet almost every man hoords and treasures up as 't were for an eternity which runs out at the utmost in fourscore years when yet scarce one of an hundred lives to threescore and ten while almost every man repines at his own seeming wants almost every man fosters a covetous and ambitious desire and thwarts the will of God in regard of God Christ therefore inwardly enables his poor man to delight in that temporal portion that God hath given him two ways by Precepts and Examples By Precepts of Patience in regard of evils and of contentment in regard of the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are mixt saith a Philosopher of natural bodies which we may better say of moral Callings The very best of them all nay all from the Scepter to the Plough are more or less blended and mixt together of good and evil But in the mixture and temper of a poor mans Calling besides labour the inheritance of the curse and the common ingredient of all Callings as bitter Aloes is of Pills all other evils are predominant Evils of soul evils of body evils of goods evils of name grievous and heavy long and tedious evils And the Devil himself adds weight and makes them heavier unto the children of God So that Paul might well tell the poor Hebrews Heb. 10.36 that they had need of patience need indeed and great need too to counterpoise so many so great so heavy so tedious evils And because 't is needful our Saviour enjoyns it Luk. 12.19 In patience possess your souls as if he should have said poor man little or nothing else ye have to possess besides your souls ye have need to look to them well and keep them safe your only way to keep them is your patience otherwise you 'l lose them A Doctrine too harsh for the brave Spirits of our time Patience why 't is the beggars and the fools virtue A trick in Philosophy and Divinity to deceive a mans self withall when he can or dare do no other wayes what be base take the lye and not stab not swear not be angry put up all wrongs all injuries quietly cowardly patiently what and give thanks too O it damps a noble Spirit flesh and blood cannot endure it Fool Nor shall flesh and blood enter into the kingdom of heaven But the better to perswade those that are more moderate hereunto let us but consider how little how nothing at all we profit by stubborn resistance and impatient struggling with the will of God His will it will be done though against our wills A Stoick could say and shall not a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall follow thee O Lord whether I will or no And were 't not a great deal better his will should be done with our will than against it Yet so foolish we are how hardly can we work our hearts to come off to suffer that to be done which we cannot hinder or do worse And as it is to no purpose frowardly and impatiently to resist his Will so good reason it is we should quietly and willingly obey it The Master of a Play-house gives to every Player his part one must Act a King another a Servant a third a Beggar why because he 'l have it so and no man murmurs Remember saith Epictetus a servant himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou art a Stage-player and must act that part willingly and chearfully which God hath given thee The Stage-player conforms his will to the will of the Poet and shall not we conform our wills to the will of our Creator But alas how can we be patient the troubles and evils of our mean condition breed anger impatiency discontent grief and despair any thing indeed rather than patience And whereas Paul saith Tribulation worketh patience Rom. 5.3 It 's not univocally and formally to be understood as though evils and tribulations of their own
thou approve thy Resurrection unto men It is not enough that thou sayest thou art risen The voice may be Jacobs voice when the hands are the hands of Esau Testifie thy Resurrection unto men as our Saviour did his to Thomas who would not otherwise believe it Shew them thy hands and thy feet let it appear by thy walking in newness of life by thy conscionable and faithful dealing by the pureness and cleanness of thy hands in the sight of God and Men by thy Christian like actions that thou art risen with Christ St. John hath given us this caveat Let no man deceive you He that doth righteousness is righteous even as God is righteous 1 Joh. 3.11 And Herod howsover otherwise deceived yet thus far reasoned well That John the Baptist was risen from the dead And therefore mighty works do shew forth themselves in him or are wrought by him We read Luk. 24.34 The Lord is risen indeed and hath appeared to Simon we read here that he appeared to the women and to the two travellers But we read not of Simon Simon is an obedient man and to such an one indeed the Lord appears such an one is raised together with him Means That we may thus arise with Christ Certain helps are needful whereby we may be delivered from the death of sin and advanced to the life of Righteousness And Christ affords us both For whereas Satan like Mezentius Emortua junxisset corpora vivis intangled us with the body of death and bound up iniquity in our hearts Prov. 22.15 Christ who is free among the dead he came to dissolve the works of the devil and he delivers us from the body of death Rom. 7. ult When we conform our selves unto his death and that not by fits or starts or for a day only as many are wont to hang down their heads like bulrushes for a day only at this communion day to pretend a great deal of mortification No no it will cost thee more Thou must take up thy cross daily and follow Christ in his death if thou hope to rise with him always bear about in thy body the dying of the Lord Jesus Christ the principal end of this Sacrament the shewing forth the Lords death 2 Cor. 4.11 Being thus daily mortified and dead unto sin cast thy self into thy Saviours grave by like Humiliation and self denyal as the dead man was cast into Elisha's Tomb so shalt thou revive and rise again as he did 2 King 13.21 For if we be grafted with him according to the likeness of his death and so be buried with him we shall be also grafted with him according to the likeness of his resurrection Rom. 6.5 Now as Christ becomes the death of death and so delivers us from the death of sin So he advanceth and raiseth us up also to the life of righteousness For whereas he that is faln and not able to rise alone must help himself by a staff or anothers hand or both and relying upon these means to raise himself thereby 1. The staff is the Law Thy rod and thy staff i. e. the Law the Chaldee Paraphrast But the Law is too weak a staff to raise us like that of Elisha wherewith he sent his servant to raise the Shunamites dead son to life but it would not be 2 King 4.9 the Law cannot give life Gal. Elisha must come himself Elisha who is that The saving health of God or God our Saviour or the strong Saviour or salvation so the word properly signifieth And who is that but Christ For what the staff of the law could not do God sent his Son c. Rom. 8.3 There 's the staff the strong staff But who gives the hand 2. Who else but those who are strong in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our relying upon these means to raise us unto newness of life is our confidence in the Power of God which is resolved into Faith and Hope for we are raised together with Christ by Faith in the operation of our God who raised him from the dead Col. 2.12 And those who will not believe shall not be able to exalt themselves Psal 65. Heb. 7. whose Title in the Vulgar Latin is In finem canticum Psalmi Resurrectionis And herein is a main difference between that which some call Faith a resting upon Christ not only for pardon of sin but also for the acceptance and accounting of their persons righteous in the sight of God for salvation This description of Faith much differs from that of the Apostle Heb. 11.1 Faith is the substance ground or confidence in the Margin of things hoped for the evidence of things not seen For the former description of Faith puts men actually in a state of Righteousness and Salvation and so there needs no strife no conflict with our sins we are righteous already This latter description of Faith puts believers upon all acts of obedience as is evident throughout that whole Chapter This Faith is a fighting Faith a faith that overcomes the world 1 Joh. 5.4 The former description of Faith makes men justified and righteous in the sight of God by that righteousness which Christ wrought for them many ages since if they can but believe it But self-love will make a man believe any thing that he would have Quae volumus facile credimus The Apostles description of Faith doth not make or suppose men righteous by what Christ hath done already for them but makes them to relye upon Christ the Power of God for the effecting and working in them that Righteousness which God requires So ye shall read Through faith they subdued kingdoms wrought righteousness c. Vers 13. It is true we are reconciled unto God by the death of his Son but we are saved by his life Rom 5.12 which life of Jesus Christ appears in our mortal flesh 2 Cor. 4.10 11. So that it 's no marvel that men exceedingly magnifie that faith of their own making and neglect that Faith of God whereof the Apostle speaks since by the former they are assured of all things already done to their hands whereas the latter puts men upon relying and trusting on the Power of God enkindling love for the obedience of Faith which because hard and difficult most men eschew and abhor proclives à labore ad libidinem quae nolumus difficulter credimus Thus Faith raiseth us and so doth Hope For God according to his abundant mercy begets us again unto a lively or hope of life according to the Syriack by the resurrection of Jesus Christ 1 Pet. 1.4 And both these are operative by love for such is the attractive Power of Christ's Resurrection who as a load-stone draws the iron so he being risen by the cords of Love draws all men unto him for the love of Christ constraineth us that we so judge that if one dyed for all then all were dead and that he dyed for all that they who live should not henceforth live unto themselves
never so little crookedness 2. Doth thy flesh return as the flesh of an Infant dost thou return to the childish simplicity 3. Doest thou walk in the light 1 Joh. 1.7 If we walk in light as he is in the light we have fellowship with him Means 1. On Gods part Mercy and Truth Prov. 16.6 The Law makes nothing perfect Hebr. 7. It is the Lord that strikes and heals Deut. 32.39 Nor doth the Law send the Leper to the Physitian The Jews held this disease and the cure of it to be the finger of God only they said that the cure was wrought by the hand of that High Priest who makes atonement and who is that but the great High Priest Means 2. On mans part faith and 2. the prayer of faith 1. Faith so saith our Lord to the Leper who returned to give thanks Luk. 17.19 thy faith hath made thee whole 2. Prayer Jam. 5.15 The prayer of faith shall save the sick both in body and soul for if he have committed sins they shall be forgiven him O let us then in humility of Spirit as the Lepers did Luk. 17.12 13. cry Jesus Master have mercy on us Let us in Obedience and full assurance of Faith draw near unto him and shew our selves unto the High Priest and say as that Leper doth Mar. 1. Lord if thou wilt thou canst make me whole Doth not he heal for we have not an High Priest that cannot be touched with the feeling of our infirmities Hebr. 4.15 but such an one as is moved with compassion towards us and will send forth his word and heal us and deliver us from our corruptions Psal 107.20 Yea he will touch us with the finger of his spirit and say unto us I will be thou clean O that this were fulfilled in every one of our souls that immediately our Leprosie might depart from us that we might be cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this contains two of the greatest evidences of Christ's love towards us 1. That he wrought the purging of our sins 2. This gift becomes yet greater in that he wrought and yet works this purging of our sins by himself in opposition unto 1. Copartners he did tread the wine-press alone Isai 63.3 1 Pet. 2.24 who his own self bare our sins in his own body on the tree 2. Unto types and figures Hebr. 9.7 12 26. Reason from a double necessity 1. Modi 2. Finis Hebr. 9.14 1 Pet. 2.24 1. None but he could do it He who should do this must overcome the Devil Hebr. 2.14 That by suffering death he might destroy him who had the power of death Purgation is by Fire Water Combate It was impossible that any one else should do it He who would purge others must be clean himself so was Christ only Hebr. 9.14 He offered himself without spot unto God ye know that he was manifested to take away sin and in him was no sin 1 Joh. 3.5 2. None but he would for a righteous man one will scarcely dye yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly Justus est qui voluit 3. The order of Nature requires it that the body being sick Physick should be taken by the head for the benefit of all the members wherefore the whole body of mankind being sick and Christ the head he by himself must take the physick for us all though it was so bitter a cup that it did torquere caput Pater si possibile est transeat calix à me The arm ye know is let blood for the safety of the whole body and the whole body of mankind being now diseased Christ who is the arm Isai 53.1 and 63.5 it was necessary he should bleed for it Observ 1. The clearness of the Gospel far transcending yea abolishing the dark shadows of the Law Under the Law the purging of sin was signified by divers washings sometimes in water sometimes in blood as by the daily sacrifice of the Lamb and by the blood of Bulls and Goats but under the Gospel behold the Lamb of God that takes away all sin the sins of the world Joh. 1. and Psal 37.20 for it was not possible that the blood of Bulls and Goats should take away sins c. Hebr. 10.4 7. Observ 2. Behold the exceeding great Love of our Lord Jesus Christ he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may the better understand this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such malefactors of old which were of all other the most notable who were made spoile of to expiate and purge the sins of City Nation or Kingdom the more wicked the more fit for such a purpose they hoping that by the destruction of such an one the wrath of God would be turned away from them Upon such an one they laid all their sins and heaped upon him all the curses and execrations of the people and cast him headlong down some deep precipice One man must die for the people worse than Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sink of the City If such an one could not be found bad enough they used the most unclean of beasts the Swine Such an one became the spotless innocent sinless Son of God For whom became he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died for the ungodly Rom. 5.6 the just for the unjust rare and singular Love for scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die vers 7. Why what difference between a Righteous Man and a Good Man A Righteous Man is so called from Righteousness and from Righteousness men are called Good a Righteous man therefore and a good man are all one But the Apostle renders a reason why he said scarce for a Righteous Man as if he should have said when I say scarce for a Righteous Man will one die I deny not but that it 's possible that for a Righteous Man some man may die but surely 't is a rare thing to find such a man yet peradventure perhaps 't is possible such a one may be found but for a sinful man for sinners no man will dare to die that is Christs property For God commends his love towards us in that while we were yet sinners Christ died for us But Godrus King of Athens exposed himself to a certain death for the Citizens of Athens for whereas the Peloponesians had an Oracle that they should conquer the Athenians if they did not kill their King Godrus disguised himself in the form of a beggar and provoked the enemies to kill him and so delivered his Country It is storied also of Curtius that he for his Countries sake devoted himself to death the like is reported of the two Decii These are rare Examples of most heroick spirits in the Greek and Latin Stories and I doubt not but many there are who at this day for the safety
we fall into sundry temptations Jam. 1. Repreh Those who embrace the temptation under the pretense of following providence not considering that the Lord oftentimes administers occasion of offending him to try us whether we will embrace it yea or no or whether we love him c. yet many no doubt and that in these last times especially have mistaken grosly such occasions as if they were invitations from God Deut. 13. it 's there said expresly the Lord tempteth c. The Lord gives success to try thee whether thou wilt be obedient yea or no and thou refusest to be obedient thou will say the Lord so ordered by his providence that such an event should come to pass to confirm me c. The Lord ordered by his providence that it should be in David's power to kill Saul 1 Sam. 24. and 26. How can this be avoided Beloved God's providential will is to be explained by his preceptive will he hath given thee many Precepts to abolish Idolatry and all monuments of it it 's part of the eternal Law of God if any thing be offered to thee by God's providence that may seem to cross thee know it 's to try thee Nunc specimen specitur nunc certamen cernitur sisne necne ut esse oportet bonus malus cujus modi The Lord left many remnants of the seven nations to try Israel whether they would hearken to the voice of the Lord their God yea or no Judg. 3.1 2 3 4. and it is likely they took those very occasions of offending God as if it were offered them by providence for Vers 5 6 7. They lived among them and took their Daughters c. Repreh 2. Those who voluntarily rush upon temptations See Notes on Matth. 4. Repreh 3. And shame us who profess our selves the Brethren of Jesus Christ yet are so easily tempted and overcome in the temptation hope of gain or honour how it abaseth men to flatter and fawn and lye and deceive yea to yield and fall down to the Devil to enjoy their lusts the tempter had so high an esteem of the Lord Jesus his Holiness his faithfulness to God c. that he thought it impossible to move him to fall down and worship him unless he promised him all the Kingdoms of the world and the Glory of them But who sees not how easily men are brought off to serve the Devil in yielding Prov. 28.21 yea the practices of men evidently speak them that they will part with their God for ready money 3. Christ himself hath suffered being tempted wherein two things are comprehended 1. That Christ suffered 2. That he suffered being tempted 1. Christ suffered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffered a short word but that which comprehends a multitude of sufferings that principally which crowns all the rest his suffering death the death of the Cross for the sufferings of Christ are either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparations and fore-sufferings Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great suffering of death it self and that by Crucifixion 1. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sufferings where either in his body and estate or his Soul 1. In his body and estate which could not be few being born of a poor Virgin and himself poor not having where to lay his head Matth. 8.20 Besides his poverty he was exposed to manifold dangers of this life as banishment assoon as he was born when his life was sought and his Parents forced to flee with him into Egypt as he grew into years he grew into more and more dangers of his life when they who deadly hated one another as the Pharisees and Herodians Matth. 23.16 yet agreed well enough to entrap and endeavour to destroy him and generally the Jews John 7.1 Add to these the infirmities incident unto mans life as Hunger Matth. 4. Thirst and Weariness John 4. These and such as these the Lord Jesus suffered in his body he suffered also in his Soul John 12.27 Besides these he suffered reproaches and false accusations that he was a glutton and a Wine-bibber a friend of Publicans and Sinners Matth. 11.19 One that was a Samaritane and had a Devil John 8.48 and cast out Devils by Beelzebub Matth. 12.24 He suffered neglect and contempt Is not this the Carpenters Son He was in the world and the world was made by him and the world knew him not he came among his own and his own received him not John 1.2 Near his death he suffered without the City in the garden natural fear of death that agony of his Soul his bloody sweat he was betrayed taken bound forsaken by all lead away into the City to be judged by the Priests he is hurried from Annas to Caiaphas and by them delivered over to the secular powers where he was accused before Pilate where what he suffered in all kinds is delivered at large Matth. 26. and 27. He was at length condemned and adjudged to die and accordingly suffered without the Gate the shameful painful accursed death of the Cross 1. The Reason of Christ's sufferings are considerable in regard of God Acts 2.23 and 4.27 28. Esay 53.6 10. If we enquire into the Motives whereby the Lord should be inclined to give his Son up to suffer what other can we find but his love unto mankind John 3.16 1 John 4.10 2. In regard of Christ he conformed himself to his Fathers will this is evident Psalm 40.7 8 9. Esay 53.10 Thus the Lord Jesus proved himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father calls him Zach. 13.7 His alter idem who is the express Image of his person who stands ready to do his will Matth. 20.28 He came not to be ministred unto but to minister and to give his Soul a ransom for many John 10.17 18. 2. Another reason was his love unto his Church Gal. 2.20 Eph. 5.2.25 Rev. 15. 3. In regard of the evil one who was to wound the heel of the womans seed Gen. 3.15 For the effecting of this he entred into Judas John 13.27 and stirred up the bloody minds of the Jews who were ready as his children to do his will John 8.41 44. The ends why our Lord suffered were 1. For the recovery of his Glory which he had from the beginning before the world was John 17.5 And therefore Christ must suffer that he might be so glorified for so he tells those who travelled with him Ought not Christ to suffer and so to enter into his Glory Luke 24. and that God might be glorified in him John 13.31 2. That he might leave us an example of like suffering 1 Pet. 2.21 3. That he might bring us unto God 1 Pet. 3.18 4. That he might be able to succour those who are tempted which is the end aimed at in the Text which belongs to the following point Thus of the sufferings of Christ generally laid down in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffered and more especially that which above all the rest we
it with those to which it answers in the Hebrew as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which imply diligent attentive and exquisite heed and consideration and the Syriack here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking upon or unto and all this little enough indeed too little for the object about which it is busied the great Apostle and High Priest of our profession Christ Jesus 2. As for the nature of consideration it 's an act of the practical understanding employed about things past present and to come and making a judgment of them and putting him who considers or others upon action sutable hereunto 1. It 's an act of the practical understanding 1 Sam. 25.17 Know and consider what thou wilt do its employment is 1. About things past Psalm 77.5 I have considered the days of old 2. Things present consider the lilies of the field how they grow c. consider the ravens 3. Things to come O that they would consider their latter end Deut. 32.29 This consideration puts us upon sutable doing or leaving something undone thus when we are exhorted to consider Chist Jesus the Apostle and High Priest c. it is an act not of our speculative but our practical understanding that sets us a doing something answerable to that our consideration of so glorious an object Hebr. 4.15 16. We have not an High Priest that cannot be touched c. Let us therefore come boldly c. Reason The worth and dignity of the person and his offices challengeth due consideration of us he is worthy of all respect and regard 2. Because we are inclined to think on those things which nearly concern us and so require our consideration of them as nearly they concern us as our life and salvation Ye know that he was manifested to take away our sins and in him is no sin 1 John 3.5 In him was life John 1. And our life Col. 3. The true God and eternal life Observ 1. There is no person more considerable nothing in Heaven or earth more worthy our meditation and consideration Observ 2. It is not enough for Believers in Christ to know there is a Christ to understand his two natures his two estates of humiliation and exaltation his example his offices within us and without us but we must believe consider weigh perpend and meditate often and often on those things and lay them to heart as Mary hid the things which were told her of Christ in her heart Luke 2.19 for as we do not actually remember what we do not often read hear and meditate upon so what we do not advisedly consider meditate upon and lay to heart it doth not work in us any repentance any new resolutions any holy affections nor any answerable walking as otherwise it should and would do Observ 3. Note hence what is the best employment of our thoughts meditations and considerations what else but the pitching and setling of them upon God and Christ c See Notes on Psalm 63.6 Observ 4. There is no exercise of our thoughts studies meditations or considerations which is meerly for it self no saving meditation or consideration of Christ Jesus but it must reflect upon our selves 2 Tim. 2.7 8 Consider what I say and the Lord give thee understanding in all things Remember that Jesus Christ of the Seed of David was raised from the dead c. But this will better appear if we apply our consideration to the person and offices of Christ Jesus the apostle and high priest of our profession Observ 5. We ought to consider Christ the Anointed One the Messiah What doth this Unction concern us He was anointed with the oil of gladness above his fellows His fellows who are they The true partakers of the Heavenly calling are partakers of his Unction they are anointed ones Touch not mine anointed the great Messiah's head is anointed and the oil runs down to the skirts of his garments Ps 133. Consider Christ the Messiah who ever think our selves partakers of the heavenly calling 2 Cor. 13.15 The Disciples were called Christians i. e. anointed ones They had received the unction from the holy one have we received this unction He who hath not the spirit or unction of Christ he is none of his if thou be carnally and fleshly minded this unction must not be poured upon thee Exod. 30.32 If this unction be in thee it 's a teaching unction 1 John 2. 2 Cor. 13.3 Christ speaking in me Doth this Unction speak in thee Doth it teach thee thy Profession Doth it reprove thee of those sins which the world neither doth nor can take notice of Doth it remember thee of thy youthful Lusts Doth it check thee for thy amorous Glances thy lascivious Dalliances Doth it tell thee how and where thou wentest beyond thy Brother in bargaining If this Unction be in us it will remember us of all we have done as John 4. He hath told me all that ever I did is not this the Christ 2. Consider Jesus he is the Saviour the Angel calls him by that name and gives the reason of it Mat. 1.21 See Notes on Mat. 8.14 Consider now this Saviour this Jesus He came to save sinners not to destroy mens lives but to save Luk. 9. This is the true Joseph whom Pharaoh calls Zaphnath-paaneah that is as Jerome renders it SALVATOR MVNDI Gen. 41.45 the Saviour of the world As he tells his brethren he came into Egypt to save much people alive if Jesus came to save sinners and save all sinners and yet save not thee if he be a Jesus a Saviour to all the world and be not a Saviour to thee what is Jesus to thee But I believe he hath saved me from my sin Consider with thy self doest thou not live in sin how art thou saved from sin while thou livest in it He is the Saviour of his body Eph. 5.23 If thou be not of his body how can he save thee the eye is not cured unless it be in the head nor any member unless it be living in the body Consider Jesus the Saviour from thy sin he is the true Joshuah who subdues all thy spiritual enemies he also divides inheritances unto the Israel of God Hast thou a share in the inheritance purchased by the true Joshuah they are heirs of the Kingdom who love him Jam. and they who love him keep his Commandments 1 Joh. 5.3 The inheritance is divided by Joshuah to none but Israelites Art thou one of Israel Gal. 6.16 They who walk according to that Rule Mercy and Peace and upon the Israel of God Consider 3. Christ Jesus in his Offices he is that Apostle that Ambassadour that God hath sent To whom hath God the Father sent him He hath sanctified him and sent him into the world Consider This great Ambassadour for thy self hast thou received him hast thou believed on him Joh. 1.12 Ye have received Christ Jesus the Lord walk in him Hast thou given him audience If
all means for the obtaining of it The Lion when he walks puts not forth his Talons but when he pursues Peace is coupled with Holiness If we follow peace we 'll endeavour to remove that which hinders it the Physician purgeth the body of ill humours the Chirurgeon cuts off a member which hinders the peace of the body and so must we do if we will follow peace we must purge the ill humours out all our ill affections from among us Is' t not an ill humour that divides between the head and the body Is' t not an ill member that endangers the health and safety of the body These humours must be purged out these rotten these corrupt members must be cut off Would God they were even cut off which trouble you saith the Apostle Gal. 5.12 Yet though even these were cut off yet might there be a malignant party at home with us Yes that 's true you 'll say what if I should say in thine own house Nay they are nearer they are in thine own bosom there there 's the malignant party Thence come the wars Jam. 4. We accuse one another but every one of us contributes fuel to this common fire 2 Sam. 20. When all Israel was quiet and at peace it is said of Absalom that Sheba the Son of Bichri made a quarrel between the King and his people and was in danger of doing more harm than Absalom wherefore David sends Abishai to pursue after him and all the people pursued after Sheba the son of Bichri And even thus the case stands with us if all delinquents like Absolom had suffered then all would be well The true David tells us that Sheba and his followers will do more harm than Absolom Sheba and his followers are fulness of bread and abundance of idleness the sins of Sodom Fulness of the spiritual bread and abundance of idleness we neglect the obedience to the word we know and he is the son of Bichri i. e. the first born the earthly man that which is natural is first and our lusts are such which make the war in our members This Sheba betakes himself to a fenced City we have all our strong reasoning to defend our lusts withal these cause a mutiny in us cause division such serve not God but their own bellies Means Somewhat to be removed that hinders peace to take away the rubs and offences out of the way of peace whereof the chief is self-love self-seeking self-pleasing that whereby a man seeks his own profit pleasure honour c. as if born only for himself without respect either to God or Man whereby a man makes himself his own idol his own end his own God his own all in all And therefore he followeth only what may serve his end And howsoever he may pretend the worship of God yet it must be in order to his own advantage as when he makes money his god or his own voluptuousness as when he makes his belly his god Phil. 3.15 or his own pride as when he makes his own conceived excellency his god Thus the Prince of Tyrus his heart was lifted up and he said I am a God and sit in the seat of God and set his heart as the heart of God Ezech. 28.2 Such a self-lover regards not anothers peace or ease or welfare but only his own This self-love the Apostle sets first in order in the black-bill of all those troublers of the peace in these last dangerous times 2 Tim. 3.1 2 3. as being the Root the Fountain the summary of all the rest Now the rubs which a self-lover casts in the way of peace are either 1. Out of his knowledge Or 2. Out of his affections 1. Out of his knowledge as opinions which now a long time have disturbed the peace of the Church The Apostle was troubled with such self-lovers in his time as such who preferred their knowledge touching the use of indifferent things before the Salvation of their weak brethren and the peace of the Church with such he deals Rom. 14 13-19 and 15.1 2 3. Such are they in our days who will not lay down a Ceremony which they themselves say is indifferent though by the use of it they disturbe the peace of the whole Church Such are those pretenders to knowledge of every Sect some who according to our Saviours prediction Matth. 24. Cry Lo here is Christs others nay but lo there is Christ And why here and not there here they sit there they stand there they kneel c. A Nut was broken the Kernel in the midst they run after their own opinions not worth a nutshel and neglect the precious peace with God and Men. To such as these I commend the Apostles counsel 1 Thess 4.11 before is a precept to Holiness and that they studdy to be quiet and do their own business Such turbulent spirits if they knew themselves well will find work enough to do at home 2. The second kind of rubs cast in the way of peace are in respect of turbulent affections And the general means to remove these is the Christian patience This is so general a means that by it We hold possession of our selves Matth. 24. And this is of as large extent as peace for as we must follow peace with all men so we must be patient towards all men 1 Thess 5.14 Hereunto are we called 1 Pet. 2.20 21. So that patience as concerning peace with all men is seen in bearing one anothers burdens Gal. the burden of their weak judgements for what if another be erroneously perswaded in his own mind Alas poor man he would fain be loosed from his bonds Should I add affliction to his bonds as the Apostle complains some did to him Phil. Who will chide or be offended with a man in prison He would be glad to be at liberty as well as thou art who would quarrel with a blind man that should say it were dark when the Sun shines But he is not weak but wilful Alas he is the more to be pitied who would contend or strive with a mad man he should be as mad as he The Apostles advise in this case 2 Tim. 3.2 3 4 5 6. Flee youthful lusts and follow after righteousness faith charity c. A second burden is the burden of injuries If thy brother sin against thee seven times nay seventy times seven times Yer so far must we be from retaliation that we must turn the other cheek To him that takes away thy cloak give thy coat also These are hard precepts to flesh and blood but flesh and blood must not enter the Kingdom of heaven they are easie to patient and peaceable men as the Apostle argues 1 Cor. 6.7 Why do ye not rather suffer wrong These are the malignant party As patience disposeth us to bear the burdens of others their weak judgements and injuries So 2. Not to require our own right charity bears all things saith the Apostle and is not easily provoked