commodity if it prove so that must lie by him while he lives Obser 4. Note hence the wisdom and mercy of the Lawgiver He made man's heart and knows it and lays no greater burden on us than he knows we are able to bear Under the Law the heart of man is stony hard and admits not easily the impressions of God's Law and therefore answerably to the stony heart the Law was written in Tables of stone And out of mercy and goodness the Lord permits many things and tolerates many things which afterward he permits not Heb. 9.9 10. Ye will bear with many weaknesses and frailties in your Children while they are Children alas they are Children and what can ye require or expect from a Child As the Child is so is his strength Judg. Now the Law is the state of Child-hood Gal. 5. Obser 5. Note hence the Wisdom and Justice of God He made us this soul and he knows what strength he hath given us and lays no more difficult or heavy burden no harder Law upon us then he knows we are able to bear If we be under the Gospel he makes good his Promise unto us that he will take from us the heart of stone and give us an heart of flesh what a reproach is it to one that is grown up what alwayes a child when I was a child saith St. Paul I did as a child 1 Cor. 13. 2. Axiom Whosoever puts away his wife unless it be for the cause of Fornication causeth her to commit Adultery To make up the full sence somewhat must be supplyed which is easily done out of the following point viz. If she marry This is to be understood mostwhat of the younger Wives divorced which having been once married are commonly inclined thereto The Apostle speaking of the order of Widows he tells us as much that when they have begun to wax wanton against Christ they will marry 1 Tim. 5.11 14. I will saith he that the younger women marry But where our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes her commit Adultery this is to be understood in a large sence as large as giving occasion to commit Adultery thus 1 Sam. 26.19 they say go serve other Gods Reason Our Lord here implies that the Bond and Oath of Marriage remains here entire and not broken except only in case of Fornication or Adultery if therefore an Husband divorce and put away his Wife and not for the cause of Fornication he causeth her to commit Adultery Obser 1. Hence it appears that our Lord would that we should take heed not only of committing sin our selves but also lest we be a cause or occasion of anothers sin Obser 2. The grand motive and reason which our Lord here alledgeth why men should not put away their Wives is that he who doth so causeth her to commit adultery He doth not take any reason from any other evil of punishment that possibly might befall him who so doth but from the evil of sin that may follow upon so doing whereby our Lord implies thus much That our great care lest we do amiss should proceed from hence lest thereby we should occasion others to sin Thus on the contrary when the Lord moves us to do our duty he useth motives taken from the good effect that will redound from them Psal 81.8 O Israel if thou wilt hearken unto me there shall no strange God be in thee neither shalt thou worship any strange God That 's a great reward of our hearkning unto our God and our obedience unto him that hereby he will drive out all the strange Gods out of us so the Lord promiseth Mich. 5.13 the great reward of well doing is well doing A good deed we say rewards it self Bonum officii is often used in Scripture for bonum premii and truly with good men this Argument is the most prevalent of all others because their main design is which indeed is the end of all Religion to be like unto God in eschewing all evil and doing all good we can since he doth no evil but is the Author of all goodness Such another motive St. Peter useth 2 Pet. 1.8 If these things be in you and abound they will make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ we were made to the image of our God in knowledge Col. 3. and many desire knowledge but the Apostle's motive is taken from the fruitfulness of our knowledge in our obedience Obser 6. How unmerciful is one man to another yea Man to his Wife whom yet he takes to himself as to be one flesh with himself how easily doth he take offence how narrowly doth he seek for a blemish Moses saith if he find any uncleanness in her Deut. 24.1 Men look upon one another for evil with an evil eye to discover what blemish or blame one can see and find in another that thereby we might take occasion to pride our selves in our own supposed excellencies like the Pharisees of old I am not like other men that thereby we might have occasion to hate one another and separate our selves one from another so the V. Latin reads that Prov. 18.1 Occasiones quaerit qui vult discedere ab amico He who would depart from his friend he seeks occasions so to do Oh that we were as curious as prying as searching every one into himself as every one almost is into the lives of others certainly if so we should prove as good Christians as for want of that inward search we are now evil Obser 7. Take hence an estimate how merciful the good God is toward the fallen man He took the Jews he takes us Gentiles to be his Spouse Thy Maker is thy Husband yet what Adulterers what Adultresses have we been yea are we how unchast how unfaithful are we unto our Husband The Lord aggravates this sin Ezech. 16. Jer. 3. Lift up thine eyes to the high places and see where thou hast not been lien with and 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith by his Prophet Esay 50.1 Where is the bill of your mothers divorcement Jer. 3.1 it 's said If a man put away his wife and she go from him and become another mans shall he return unto her agan shall not that land be greatly polluted But thou hast played the harlot with many lovers yet return again to me saith the Lord See Notes on Gen. 2.18 Mysticé The Church and People of God are his Spouse his wedded Wife Hos 2. such therefore she must be as a wife unto her husband she must stand before him in love Eph. See Notes as above she must be a meet help unto him ibid. Exhort To be chast and faithful one to another that there may be no ground of divorce of affections as they Man and Wife are one flesh so that they endeavour so to be joyned unto the Lord and one to another that they may be one
longer than needs must in explication of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render If it be possible Which I understand not so as if the precept or thing conditioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible as some elsewhere understand this phrase Matth. 24.24 Some presuming at all adventures that they are elected and the chosen of God without the true signs and marks of Election conclude that therefore it 's impossible that they should be deceived whatsoever they do as from a like place 1 Joh. 3.9 He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can he sin because he is born of God Some having first taken it for granted that they are born of God and that without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marks or tokens of Gods Child upon them as what will not self-love perswade men even upon no grounds they hence conclude that they cannot sin and when they are convinced that their actions are sinful they call them by a more favourable name of infirmities The matter therefore here conditioned imports not an impossibility but only a difficulty of performing what 's commanded and this will appear by some Scriptures where the same or the like phrase is used Galat. 4.16 You would have pulled out your own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been possible Could not the Galathians think you have pulled out their own eyes surely they could as our Saviour speaks in somewhat another sence If thine eye offend thee pluck it out why then doth he say if it had been possible Id possumus quod jure possumus saith the Lawyer we can do that only which we may do i. e. which is lawful to do and therefore an ancient English Translation and the most ancient I think extant turns the Text thus If it may be done and that place in the Galat. 4.16 If it might have been done for many things without doubt are possible and may be done according to Natural power which may not be done according to Moral or Divine power Gen. How can I do this great wickedness and sin against God saith Joseph why was Joseph think you maleficiate forespoken as they say or frigid by nature Doubtless no but according to that principle of God's Grace in Joseph very difficult it was and a kind of moral impossibility to commit that sin In this sence that chast Virgin speaks Ego nescia rerum Difficilem culpae suspicor esse viam Thus Nehemiah 6. when Sanballat and Geshem sent unto him to meet them in the plain of Ono He sent messengers to them saying I am doing a great work so that I cannot come down so let us answer when our hidden enemy so Sanballat signifieth solicites us unto the valley of Ono i. e. of Vanity Thus Ecclus. 31.10 Qui potuit transgredi non est transgressus potuit malefacere non fecit Job 16.4 Job having reproved his friends for their vain words and invective speeches against him I could speak saith he as you do I could heap up words against you and shake mine head at you so may many an one say to his backbiters and reproachers I could but This also appears by the use of the word impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Text for it doth not alwayes signifie that which is simply impossible and which cannot be done but that which is extream difficult and hard to be done So the Philosopher tells us where he gives us the divers significations of this word And thus I would understand St. Peter Act. 15.10 Why tempt ye God to put a yoak upon the neck of the Disciples which neither we nor our fathers were able to bear The meaning seems to be neither we nor our fathers without great difficulty and labour were able to bear this yoak and indeed without Gods Grace enabling it was impossible to bear it for the precepts of the Law were so many and of them some so hard and irksom that neither we nor our fathers were able to bear that yoak Some examples of Scripture will clear this interpretation which indeed force us upon this Exposition 2 King 23.25 It is said of Josiah That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses neither after him arose there any like him Luk. 1.6 Zacharias and Elizabeth walked in all the Commandments of the Lord blameless Phil. 3.6 so St. Paul said that he as concerning the righteousness that is by the Law was blameless which opens Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which the Law could not do the Syriack there because the Law was weak by reason of the infirmity of the flesh But the wisdom of God himself the best interpreter of it self useth these words difficult and impossible the one for the other Mar. 10.23 27. When the Disciples wondered and thought that no man could be saved With men saith he it is impossible but not with God he calls it first difficult not impossible because by Gods power it might be done then he calls it impossible not difficult because by mans power it cannot be done The result then and summ of all is this That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible we are not here to understand the matter to be impossible but only difficult and hard to be done Come we now to enquire into the Reason of this point why doth the Lord limit and condition our obedience unto this precept If it be possible have ye peace with all men Whereas all the precepts about the Text before and after it though many yet they are absolutely propounded and without condition of possibility The Reason is Peace hath in it the nature of a Covenant now a Covenant is the consent of two or more to the same thing as common experience teacheth in all our contracts and bargains and it is our proverbial speech two words to a bargain So that peace being a kind of Contract or Covenant wherein at least the tacite consent of two or more is required it 's manifest that it lies not in the power of one alone to fulfil it One alone may exhort shew mercy abhor that which is evil cleave to that which is good rejoyce in hope be patient in tribulation continue instant in prayer and many the like duties but one alone cannot maintain peace with other men with all men because the tacite consent of other men of all men is required hereunto whence it is that the wisdom of the Spirit requires in the Text a caution or proviso in respect of both if it be possible in regard of others if not at least as much as lies in you live peaceably with all men The words thus explained and the reason of this condition come we now to make use of the point unto our selves Posse est ad utrumlibet 1. Since
Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recapitulate or gather together in one to gather all things to their head both which are in heaven and which are in the earth Ephes 1.10 For that there might be a proportion between the head and members he hath predestinated his new people to be conformed unto the image of the Son the new Man And he makes all things new Apoc. 21.5 Observ 1. Observe then Beloved the blessed and happy estate of the new people the faithful the Saints of God To them all things are new Instead of the law of commandments Ephes 2. A law which neither we faith Peter Act. 15.10 nor our fathers were able to bear God hath given them a new Law and the same law written in their hearts Jer. 31.33 Heb. 8.8 In place of the oldness of the letter they have the newness of the spirit Rom. 7.6 Jos 15.15 the old name of the City was Cirjath-Sepher Civitas literarum But the new name is Debir To the old people the Law was written and understood by them according to the oldness of the letter But to the new people the law is Debir i. e. an Oracle it signifieth the Sanctum Sanctorum the holy of holies Whence the Oracles were given So saith the Wiseman Ecclus. 33.3 To a man of understanding the law is faithful unto him as an Oracle It is in the Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the asking of Vrim The law of God is in his heart as an oracle and his goings shall not slide Psal 37.31 Observ 2. This is a key to open Gods Archiva the treasury of Gods word wherein there are many secrets hidden and lock'd up from common understanding in Ceremonies Types Figures and historical Narrations I shall represent some examples to you and somewhat out of the historical part of Scripture Out of the old Law wherein this Rule is to be observed which one of the Ancients gives Ceremoniale aboletur spirituale manet 1. The Covenant of Circumcision is dismissed away among the old things So that if a man be circumcised Christ shall profit him nothing Gal. 5.2 Yet the spiritual and new Circumcision as yet remains Deut. 10.16 Circumcise ye the fore-skin of your heart and 30.6 The Lord thy God will circumcise thy heart Jer. 4.4 Circumcise your selves unto the Lord and take away the fore-skin of your heart 2. The passover and the feast of unleavened bread are old things and long since passed away But under the Gospel both are become new 1 Cor. 5.7 8. Christ our passover is offered Therefore let us keep the feast not with the old leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. The Tabernacle was an old thing and ceased when the Temple was built but that became new even in David's days Psal 51. Lord who shall dwell in thy tabernacle Heb. 8.2 Christ is a Minister of the Sanctuary and of the true tabernacle And 9.11 A tabernacle not made with hands Revel 21.3 The tabernacle of God is with men and he will dwell with them and they shall be his people 4. The Temple was an old thing and passed away but it becomes new under the Gospel 1 Cor. 3.16 Know ye not that ye are the temple of God and the Spirit of God dwelleth in you Revel 21.22 The Lord God Almighty and the Lamb are the temple of the new Jerusalem 5. All the instruments and utensils of the tabernacle and temple are old things and passed away They were carried to Rome by Vespasian and laid up in the Temple of peace But these become new to us Heb. 8.5 All things were made according to the pattern shewn to Moses in the mount 6. All the sacrifices offered in the Tabernacle and Temple they are old things and passed away But the same are all new to us Psal 4.5 Sacrifices of righteousness Psal 50.14 Offer to God thanksgiving and 51.19 Hos 14.2 We will render the calves of our lips which the Apostle turns the sacrifices of praise Heb. 13.15 7. All the special times of Sacrifices Holy-days New-moons and Sabbaths they are old things yet are all new to us Col. 2.16 17. The body is Christ 2. As for the Historical part of Scripture This Rule is to be observed which an Ancient Father gives Dum narrat gestum prodit mysterium while the Scripture relates an history it implyes a mystery while it tells ye an old story it presents you with a new truth 1. The Kingdom of Israel is an old thing now antiquated and passed away but it is to us become new The Christian Church is the Israel of God Gal. 6.16 The people of Israel were governed by Judges and Kings all long since passed away and gone But to the Christian Church these are new for God is judge himself Psal 50.6 The judge of all the world Gen. 18.25 And he hath committed all judgement to the Son Joh. 5.22 Christ is the new King The king shall reign in righteousness Esay 32.1 The King eternal 1 Tim. 6.17 Melchizedech was an old King and one of the most ancient we read of But he is in the Gospel propounded unto us a new for what was Melchizedech but Christ the King That King who should reign in righteousness Esay 32.1 So the Apostle expounds that old story Melchizedech saith he is by interpretation King of righteousness and after that king of Salem which is the kingdom of peace Heb. 7.2 And indeed it is an interpretation of the kingdom of God which consists in righteousness peace and joy Rom. 14.17 3. The Psalmist Psal 78.2 relating the old Histories of the Israelites from the giving of the Law till himself was made King which contains the space of above four hundred years he prepares his auditors with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will open my mouth in parables I will declare hard sentences of old implying that they were all old Histories but they had all new and spiritual meanings 4. Ye have read that old story of Hagar and Sarah Gen. But the Apostle propounds it to the Galatians Cap. 4.22 23 24 25. as new which things saith he are an Allegory i. e. something spoken and another thing hid under it containing a new spiritual meaning of it 5. Thus the same Apostle applies the old story of the fathers coming out of Egypt and their passing through the sea and their eating of manna and the drinking water out of the rock c. all to a new and spiritual meaning 1 Cor. 10.1 4. Here he calls the meat spiritual meat and the water spiritual drink because under these other things were signified Thus when afterward vers 16. he saith The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ These propositions are Metonymical wherein the things signified are spoken of the
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
parabolical Narration of the King of Kings his provision of an Heavenly Marriage-feast 2. His invitation of Guests Jews and Gentiles and 3. His dealing with them The invitation is double The words I have read are a part of the latter invitation wherein we have these two parts 1. The vocation or invitation it self Come to the Marriage-feast 2. The inducement or motive to come unto this Marriage-feast All things are ready As the words are in themselves an Exhortation enforced by a reason so I intend to handle them If I shall first have explained the meaning of the words for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synechdochical such is the fulness of the Word of God they signifie more than they seem at the first view 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifying not only the Marriage it self but the Feast of Heavenly Virtues and Graces and therefore the Syriac word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast or Banquet properly of Wine So also that which is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 2.1 is in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symposium a banquet of Wine So likewise this hortatory word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not only a bare coming unto this feast of Graces but a yielding a willingness a desire to partake of it as also in our English to be willing or yielding is to be coming The Analogie between the Spiritual and Heavenly Graces and a Feast are in the Substance and in the Circumstances And in the Substance the notion of a Feast imports variety and abundance of the best and choicest meats and drinks fit for sustenance and delight which the Scripture is copious in reciting and that with accommodation to the kinds of food used in the Eastern parts of the world at their Feasts they being otherwise wont most what to feed on the fruits of the earth as appears 2 Sam. 16.1 Bread and raisons and summer fruits and 17.28 wheat and barly and flowre and parched corn Except in times of feasting as appears besides by Esay 22.13 God called to weeping and mourning and they feasted slaying of Oxen and killing of Sheep Jam. 5.5 Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter for then as in the Text there was slaying of Oxen and killing of Sheep and such provision mystically the Lord makes for his Guests Oxen and fatlings beasts fat things full of marrow bread and wine wine on the lees well refined c. Esay 25. And all these and more then all these represent Christ with all his Graces and Virtues Abundance of Righteousness it runs down like a mighty stream Amos 5.24 And abundance of peace running down like a river Esay 66.12 and joy unspeakable and full of Glory 1 Pet. 1. For he is that Spiritual meat 1 Cor. 10.3 4. that Flesh Joh. 6.55 that wine that bread that came down from Heaven Joh. 6. v. 51. He is the Lamb the Sheep the fatted Calf the Heifer yea all those Sacrifices which Solomon Hezechias and Josias offered all figured out Christ and Christ alone unto us and all too little In whom are all the treasures of the wisdom and knowledge of God in whom all the fulness of the Godhead dwells bodily Col. 2.9 Who himself is all things Col. 3.11 So that as the bread which God gave his people in the Wilderness had in it the delight of every taste even so Christ the Heavenly Manna hath in him the virtue relish and efficacy of all Spiritual food meats and drinks and is able to content every delight and is agreeable unto every taste Wisd 16.20 21. And very fitly is Christ compared to the food of this heavenly Feast for 1. As food is the support of Natural Life bread strengthens mans heart and wine makes it glad Psal 104.15 So Christ is the nourishment and sustenance of the Spiritual life which gives life unto the world Joh. 6.33 And is the gift of God for that end Psal 104.27 28. These all wait upon thee that thou mayest give them meat in due season when thou givest it to them they gather it when thou openest thy hand they are filled with good and so is Christ also for the same end the gift of God Joh. 4. yea he gives himself for the life of the world Joh. 6.51 There must be a mutual application and union between the nourishment and the body nourished so between the Soul and Christ and therefore the Lords Supper is called Sacramentum unionis and in our ordinary speech the Communion Without food the body perisheth and without Christ the Soul Vnless ye eat the flesh of the Son of Man and drink his blood ye have no life in you These beside many more are the resemblances of Christ unto food at this heavenly feast if we respect the nature of this feast and the substance of it 2. In regard of the circumstances the analogies and resemblances may be many in regard of the Feast-maker the musick the mirth the dancing the attendance it is a marriage feast 1. The Maker and Master is the great King of Kings God the Father he gives his Son the Bridegroom to the Church his Spouse Joh. 3.16 and he the very same gives the Bride the Church unto his Son Joh. 6.44 No man can come to me except the Father which hath sent me draw him which becometh flesh of flesh and bone of his bone yea of one spirit with him 1 Cor. 6. being thus joyned in this Heavenly and Spiritual Matrimony 2. The Musick at this Feast is the harmony of all the Graces and Virtues knit together Virtutes sunt connexae in the good Conscience which it self is the continual feast Prov. 15.15 This is the musick at the banquet of wine Ecclus. 49.1 Hence 3. Ariseth the Mirth which God commands should be at his Feasts Deut. 16.15.14 Thou shalt rejoyce at thy Feasts surely rejoyce But is there any need that the Lord should command joy at feasts He speaks not there of the joy of wild Asses nor of the joy that runs over at the mouth but of that which the stranger intermeddles not withal that joy unspeakable 1 Pet. 1. The joy which proceeds from Righteousness Rom. 14. 4. At the Lords Feasts eating and drinking and dancing and making mirth Judg. 21.19 20 21. The word which signifieth to keep a Feast signifieth also to dance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart danceth for joy Psal 28.8 5. The Attendants at this Feast are the Holy Angels whom God hath made for this purpose Ministring Spirits Hebr. 1. yea Christ himself he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garment of a servant Phil. 2. and is among us or in us as he that serveth Luk. 22.27 He according to our decorum and fashion at a Marriage-feast he himself gives himself and makes his Servants to sit down to meat and comes forth and serves them at this
say thou lovest thy God with all thy heart when thou knowest thou lovest the world ye Adulterers and Adulteresses c. wouldst thou believe thy Wife should she say she loved thee while she prostitutes her self unto another man And art thou the loving Spouse and Wife of thy Maker yet lovest his enemy thou doest ipso facto become his enemy Inimicus Dei constituitur Jam. 4.4 The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 how can thy love proceed from a pure heart when thou sayest thy heart cannot be pure How can thy faith be unfeigned when yet thou believest not thou art able to love the Lord thy God with all thy heart Love will suffer nothing to intervene to separate from the party we love that may hinder union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know well the contrary doctrine is and hath been taught but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's an holy thing to prefer the truth before all Opinions and Authority of men Our Lord and his Apostles when they taught the Gospel they gave not precepts to be done in another life but in this life and therefore Act. 5.20 The Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable that our Lord speaking of this Commandment doth not cite these words out of Exodus wherein is contained the Law out of Mount Sinai but he quotes them out of Deuteronomy cap. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles out of Mount Sion and such is this Besides since the nature of this command is such that without it the Eternal Life cannot be obtained surely our Lord would not have prescribed this precept to be done in this life if it had been to be reserved for the Eternal Life Now that this precept is of that importance that without it the Eternal Life cannot be obtained and by observing it the Eternal Life may be obtained appears by Luk. 10.25 where the Lawyer askes our Lord What shall I do to inherit Eternal Life Our Saviour answers him then vers 28. This do and thou shall live Now Beloved consider advisedly it concerns every soul which hopes and desires the Eternal Life if this be a necessary condition for the obtaining Eternal life surely if Eternal Life be possible to be obtained it must also be possible to love the Lord our God with all our heart If otherwise the means be impossible the end also must be impossible and its all one as to say thou shalt not inherit eternal life The Rule is well known Conditio impossibilis aquipollet negativae Christ hath paid the ransom for all but for whom effectually is it not for them who believe in him love him walk in all obedience unto him 2 Cor. 4.10 11. and 5.14 1 Pet. 4.2 A great Prince pays a ransom for a multitude of Captives but this he indents with them that they shall ever afterwards be his Subjects love and obey him The Lord Jesus is that great Prince and the Saviour he hath paid that ransome for us who were captives unto Satan and sin and iniquity and he upon the like terms hath paid the ransom for us that henceforth Rom. 6.6 that we being delivered out of the hands of our enemies should not serve sin but should serve him in holiness and righteousness Luke 14.17 And he no doubt who does so he loves God with all his heart The contrary opinion hath gotten ground in the minds of men 1. partly from the authority of one of the ancients 2. Partly from an inbred listlesness in the most of us to whom it may be truly said that quae nolumus difficulter credimus those things we would not we hardly believe and as true is that saying proclives sumus a labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God will cost us all we have and all we are we are hardly brought off to think 't is impossible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed non tantùm quod currendum quà m quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazie disposition but if this command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Act. 5.20 no nor have been said to be fulfilled in this as it is said of David 1 King 14.8 David kept Gods Commandments and followed him with all his heart to do that which was right in his eyes so it is recorded of Josiah 2 King 23.23 that he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practice of the Saints Psal 119.2 They keep his Testimonies and seek for it with their whole heart whence we may reason thus that if David thus loved the Lord his God under the dispensation of the Law when the Lord gave amore scanty measure of his Spirit how much more is expected of us under the Gospel when what the Law could not do God sending his son c. Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ strengthning me certainly by how much the more the spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandment to love the Lord with all our heart soul mind and strength I shall end all with exhortation that we would thus love our God but indeed what need is there of exhortation if the eyes of our understanding were opened how could we be but ravished with the love of our God That is worthy of love which is good could the Philosopher say then most amiable and lovely is the best Amor meus pondus animae meae Whence it is that all and every creature inclines to their proper place the Fowls into the Air the Fishes into the Sea the Stone to the Center Is it not that those are their rest Tell me whoever thou art in what creature hast thou ever found a true Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid and lasting rest so far we find him nihil aequè gratum est adeptis quam concupiscentibus There is no creature so acceptable in the enjoying as in the desiring Let me appeal to the experience of the Amoretto whether he soon loth not that which he most loved The example of Ammon 2 Sam. 13. is of large extent v. 2. he was so vexed that he fell sick for his sister Thamar and waxed lean from day to day when he had enjoyed her he hated her
or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scriptur◠as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
pleasing one another and procuring one another ease and quietness in the flesh a peace maintained by all men and with all men such as it is And for the greater confirmation of that peace the Priests and Prophets of that time had learned to sing placebo would God they had not also in our time complyed with carnal men for the promoting of their own and others temporal advantage and credit in the world whereas indeed this is no true peace nor such as is here commanded but a carnal security for so the Prophet describes it from the least of them to the greatest of them every one of them is given to covetousness and from the Prophet even to the Priest every one dealeth falsly They have healed also the hurt of the daughter of my people sleightly saying peace peace when there is no peace Christ came not to send such peace upon the earth nor is this the peace here commanded The Peace here commanded is joyned with Righteousness Psal 85. and 10. and Holiness Hebr. 12.14 and Truth Zach. 8.16 with joy in the Holy Ghost Rom. 14.17 which Peace therefore is relative and in reference of one unto another whether 1. that other be our own Conscience when the war of our affections and lusts is ended for so the effect of righteousness is peace the peace of Conscience Isai 32.17 Or 2. whether that other be God himself for so being justified by faith we have peace with God Rom. 5.1 Or 3. whether that other be all other men beside our selves and this peace is especially here meant which yet supposeth the two former peace of Conscience and peace with God which I beseech ye to take notice of because I know well some are wont to sleight and wave this and other duties as only moral c. and accordingly give attention to what is spoken wherefore let them remember and know that this duty is founded in the peace of Conscience and peace of God for so the Saints of God are filled with this peace by believing Rom. 15.13 This peace we are to have maintain and exercise so one of our best Latin Translators renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text pacem exercete for 't is not a bare being content to have peace which is here enjoyned but to endeavour also by all means to get and keep it So the Syriack Interpreter turns the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make work labour and endeavour for peace and Budeus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacare in pace continere to appease the unpeaceable and keep those in peace who are peaceable answerably the Reformed Churches about us render the word One live in peace another have peace another hold peace This Precept of making exercising and labouring for peace is specified and enlarged by the object and the universality of it it must be with men and with all men the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every son of man That we may the better understand this Precept we must know that this union and agreement hath love for the root of it which being twofold either Complacentiae or Benevolentiae either that whereby we love and affect another quia bonus because he is already good and so we love his virtues and lovely qualities and conditions 2. Or else that love wherewith we affect another ut sit bonus though he be for the present bad that he may be good and so we love his person not his ill qualities and conditions And to these 2. we may add a third kind of love Complacentiae Benevolentiae simul as when we love one who hath some beginnings of good wrought in him 1. According to the former kind of Love the Saints of God love their like such as are Saints and holy men Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 Job vers 14. and this Love is such a bond of perfectness or such a perfect bond as the Apostle calls it Col. 3.14 that it knits and unites all the Saints of God together all the world over 2. According to the second kind of Love Benevolentiae a good man may love his ill neighbour and by his love win upon him and make him lovely 3. According to the third Compl. Benevol simul a good Father loves his towardly Child that he may grow in Grace and the amiable beauty of an holy Life and godly Conversation and so become in person and qualities every way lovely Answerably hereunto Peace which proceeds from love must be extended and proportioned unto men whereof because some are 1. Holy Gracious and Virtuous and may be truly called Christians 2. Others evil unholy ungracious and untoward and though called yet indeed falsly called Christians because they have not the life which should make them truly such 3. Others there are in a middle way between both with all these we must maintain an outward peace but differently 1. With the first we must maintain entire thorough and perfect peace which proceeds from the first kind of love the love of complacency 2. With the second we must exercise entire peace also but not so thorough so perfect so intimate as with the first but such only as they are capable of because this peace proceeds from the second kind of love the love of benevolence or bounty 3. With the third also we must maintain peace such as they are capable of a mixt kind of peace tempered with that which they call not lis but jurgium a friendly and loving strife or contention that they may be thorough lovely and capable of entire and thorough peace 1. As for the first kind of peace with good and godly men it may be easily preserved and maintained because there is a reciprocal affection and mutual complying and sweet harmony of Souls and Spirits maintained on both sides whether the parties so agreeing be near hand or farther off whether known or unknown unto us yet peace peace to him that is afar off and to him that is near Isai 57.19 As in Musick the greater and lesser strings though far off one from other yet have an harmonical agreement and are consonant one with the other whether in diapason or disdiapason the distance hinders not the agreement And the Reason is Quae conveniunt in uno tertio inter se quoque conveniunt Those that agree in one third agree also among themselves Now God the God of Order is the God of all the world and therefore the Saints however dispersed all the world over agreeing all in God agree also and exercise love and peace among themselves The same kind of peace we desire also to maintain with all men and we are bound so to do so far as they are capable of it and we able to exercise the same toward them according to the limitations expressed in the Text of which if the Lord will I shall speak in their due time Mean time the Lord enlarge our hearts to the
do the same thing Christ out of meer grace by way of benefit unto believers and believers out of duty by way of service unto Christ Christ enabling believers with strength to do his Will and belivers in that strength doing the Will of God and Christ The Lord promiseth a new heart c. Ezech. 18.31 He purgeth us yet commands us to joyn with him and purge our selves True it is that Christ hath overcome the Dragon Rev. 12. Yet the Dragon makes war with the womans seed vers 17. And Christ mean time expects that his enemies be made his foot-stool Heb. 10.13 for as Joshuah having overcome the five Kings Josh 10.25 he called for all the men of Israel A carnal Jew or a Jew outward in the flesh thinks of nothing here but wars and slaughters c. But he who is a Jew inwardly knows that all these things befel them in a figure 1 Cor. 10. that the true Joshuah having subdued the principalities and powers of darkness delivers them over unto us to be crucified and slain Behold I give you power to tread on serpents c. Joh. 16. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall thrust out the enemy before you and shall say destroy them Deut. 33.27 Christ hath suffered for us leaving an example that we should follow him c. 1 Pet. 2. Thus 2 Cor. 1.6 Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 I fill up that which is behind of the passions of Christ Though Christ works the purging of our sins yet he commands us to cleanse our selves from all pollution of flesh and spirit Revel 6.7 See then the accomplishment and fulfilling of all those Types and Figures in the Old Testament where the unclean are said to be purified and purged The woman purged from her uncleanness by offering a Lamb Levit. 12. was a figure of the Lamb of God that taketh away the sins of the world Joh. 1. The Leper Levit. 14. is cleansed by killing one bird and letting the other fly and so the spirritual Leper is cleansed by Christ put to death in the flesh but quickned in the Spirit 1 Pet. 3. vers 18. The Issue is cleansed by washing in running water Levit. 15. Christ is the Fountain of living water set open for sin and for uncleanness The Bullocks and the Goats must be slain to expiate the sin of the Congregation Levit. 16. and if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Heb. 9.13 14. These were Ceremonial uncleannesses figuring Moral he purged also the Moral ones Hoseah must marry an harlot Hos 1. Hoseah signifieth a Saviour or cleanser who purgeth adultery and all uncleanness See our Lords Genealogie Matth. 1.3 Judah begat Pharez and Zarah of Thamar an incestuous woman Vers 5. Salmon Boaz of Rachab an harlot so called Josh there is no story in Scripture of that marriage Boaz begat Obed of Ruth no very modest woman Vers 6. David begat Solomon of her that had been the Wife of Vriah an adulteress There 's no other woman except the Virgin but those in our Lords Genealogie to imply this purging of corporal polution by her Xenocrates is commended that he took Palemon a luxurious fellow a companion of harlots and fidlers and brought him to his wits So is Socrates highly praised that he won Phaedo out of an whore-house into his Philosophy School How much more highly to be commended is our Lord and Saviour who hath undertaken the purging of Jews and Gentiles yea of all mankind Jer. 3.1 2. 1. Sin is filthiness See Notes on Psal 26. 2. We are all defiled with this filthiness Ibidem 3. Christ purgeth out this filthiness out of us For our better understanding of this we must know that whatsoever is to be purged is either 1. Such uncleanness as may be washed away 2. Or else it s such as may be burned or consumed Therefore the Jews tell us of two kinds of Spirits 1. The one inhabiting the body a foul fiend and this was understood by all the unclean spirits which our Lord cast out in the Gospel These declare themselves in the works of the flesh which are commonly called peccata carnalia 2. The other is a subtil spirit spiritual wickedness in heavenly things Ephes 6. These declare themselves by their works as envy pride covetousness c. rash heady ignorant zeal which are called peccata spiritualia Now that the Lord might perfectly purge away all our filth and all our dross of what kind soever In regard of the first he is compared to the Fullers sope The law of it self is water but is a weak water yet such as it is it discovers the difference between the filth and the cloaths by the law is the knowledge of sin but it works it not out it 's like scurvy grass and some other kind of weak purges provokes and raiseth the corrupt humour Rom. 7.9 When the commandment came sin revived but it cannot purge it out Christ himself is the clean and strong water of which Ezechiel 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness c. The first way makes the first lather 2. But a second lather is necessary for the cleansing of the cloaths And that is Christ compared therefore to the fullers sope Malachy 3.2 Or rather herba fullonum The fullers herb 2. That other thing to be purged is compared to the dross of Metals Psal 119.119 The ungodly of the earth are like dross Therefore our Lord is compared to a refiners fire Mal. 3.2 Or rather to the furnance conflatorium Thus he purgeth the sons of Levi both Minister and People all that cleave unto him they are the true Levites So St. Paul speaks of himself and all those who are entrusted with the word of God 1 Thess 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tryes us before he trusts not as pleasing men but God who tryeth our hearts Therefore the law purgeth away the filth of the daughters of Sion the elect souls by the spirit of judgement and the spirit of burning Esay 4.4 The spirit of judgement i. e. of the Son to whom all judgement is given Joh. 3.5 And by the Spirit which is fire Matth. 3.11 For as the first creation generally was of water and spirit moving upon it Gen. 1. So is the second or new Generation Except a man be born of water i. e. the son and of the holy Ghost c. Joh. 3. according to this means he saved us by the washing of regeneration i. e. the Son and his Spirit follows and the renewing of the holy Ghost Tit. 3.5 He leadeth us through fire and water before he brings us
life evidently declares he is not in them it is not enough to prove him with thee that thou canst recite some few sayings who glory in their powerful Preachers Surely they are the most powerful who have that power in themselves and then declare it to men Psal 71.3 16 18. But God is far from their reins The Stoick said well to one who boasted much of such and such a Philosopher Sic Zeno sic Aristarchus c. quod autem tu What benefit is it to thee or me to read or hear much or speak much of Gods being in his Saints and people if he be not with thee Emmanuel God with us See Notes on Gen. 26. Exhort ult Repreh 2. Who tempt the Lord in regard of his Omnipresence and Power as if he were not able to make good his promise of pouring out his Spirit upon all flesh of giving his saving waters unto Israel and therefore they forsake the fountain of living waters and dig themselves cisterns broken cisterns Repreh 3. Those who tempt the Lord there are many such at this day But the most of them may be reduced to one of these two heads 1. They either unbelieve and believe not that which the Lord hath reveiled that he can or will do or have them to do Or 2. They believe that which the Lord hath not reveiled that either he will do or have them to do 1. Such as believe not that which the Lord hath reveiled that he can or will do or have them to do Thus when it is said Matth. 1. Heb. 7.25 He shall save his people Men believe not such a mighty power in the Lord to save Why They say they cannot but they must sin O but saving may be understood in regard of the term ad quem they believed not that the Lord is able to save them or preserve them to his everlasting Kingdom or if they believe that the Lord is able to save yet not to the uttermost not from all and every sin Heb. 5.9 Being made perfect be became the author of eternal life and salvation unto those that obey him Such as these he is able to save to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a lower pitch of life and salvation wherein many desire to sit down and rest themselves as those who flatter themselves in a good will or good endeavour to do well c. I would not discourage any one in the lowest degree of life but I beseech ye consider with me since the Essence of Christians consists in the progress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4.1 and since the Lord tells us that he is able to save to the utmost yea that Joh. 10.10 yea since that Psalm was sung to the Messiah as proper to him Matth. 21.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be well considered it may terrifie any man from setting up his rest in the very beginning of his journey and may encourage him to go on from strength to strength Or if they believe that it 's possible for the Lord to save from all and every sin and save to the utmost yet they believe not that ever he puts forth so much strength and power or imparts such ability to the creature that ever he should be able to be saved to the utmost and if so we are then but as we were Phil. 4.13 Matth. 9.8 Such power unto men that the man should arise or withdraw his heart from carnal affections take up his bed raise up his flesh to do the will of the Spirit to go to his house Paradise whence he is gone forth They believe that it 's possible that the Devil can put forth so much strength and power as to make his servants absolute as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Matth. 24. And do they nor then believe that the Devil who hath no power at all but what is permitted him of God hath more than the omnipotent God Sciendum quia Satanae voluntas semper iniqua est sed nunquam potestas injusta His reason is because he hath his will of himself but his power from the Lord for that which the Devil desires to do unjustly the Lord permits him not to do otherwise than justly They believe that by the death of the body the sin is to be purged out but so they give more power to their own death than Christs 3. The Fathers of the Hebrews tempted God in the day of temptation and proved him in the wilderness There is only one word here to be explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they proved me which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of middle signification sometimes it 's the same with the former and so taken in an ill sence Thus Mal. 3.15 They that tempt God are even delivered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it 's taken in a good sence and so we may without sin prove God as he bids the people prove him Mal. 3.10 Prove me now if I will not open the windows of heaven and the Lord is said to prove his people Zach. 13.9 I will refine them then as the silver is refined and try them as gold is tried I shall speak of it in both sences for so it may have reference to their tempting of God or it may have reference to the aggravation of their sin in the words following they tempted him and proved him and saw his works The Fathers tempted God and proved him i. e. they provoked him as we have like expressions often joyned together Psal 78.58 they provoked him to anger with their high places and moved him to jealousie with their graven images Numb 14.22 they have tempted me now ten times and have not harkened to my voice Howbeit the latter may add something unto the former for to tempt is only to assay and try to prove is to make an experiment ye have both together Matth. 16.1 The Pharisees with the Sadduces came and tempting him desired that he would shew them a sign from heaven Ratio This temptation and probation of God proceeds either from presumption and pride of heart as they who are in prosperity and high place of dignity presume of their own strength wealth honour even because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above others Who is the Lord saith Pharaoh Exod. Jessurun waxed fat and kicked Yea this boldness may proceed from the contrary as from dispair Prov. 30.9 Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of the Lord in vain Observ 1. Note hence the perverse and froward heart of man yea our proud and bold daring of our God by temptation provocation and proving of him Such a boldness their is in every known sin so the Apostles reasons Dare any of you c. 1 Cor. 6.1 2 Sam. 1.14 It s hard for thee saith the Lord to Paul to kick against the pricks Are we stronger than he 1 Cor. 10.
practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure But
from the holy Ghost 1 Cor. 12.3 So we confess in the Lords Prayer thine is the power Matt. 6.13 yea so his that without him we can do nothing Joh. 15.5 Yea thou shouldest have no power at all except it were given c. Joh. 19. The blind man saw as much Joh. 9.33 If this man were not of God he could do nothing Yea the Prophets confession is generally true Lord thou hast wrought all our works in us Isai 26.12 And that of our Saviour whatsoever is born of the spirit is spirit Joh. 3.6 so that the words make a good sence if really understood or according to the thing And so it serves for our instruction reproof exhortation 1. Observe our emptiness and barrenness by nature of all spiritual good such an emptiness and voidness as was before the world was made Gen. 1.1 Jer. 4.22 23. such a barrenness as is in the earth before Gods Seed be sown in it such as in the womb of Elizabeth who was called barren till she conceived John upon the message of the Angel Gabriel so barren was the womb of the blessed Virgin till upon the message of the same Gabriel she conceived Christ Even so barren is our nature Beloved of all good till by the power of God so Gabriel signifieth it conceive John i. e. the grace of the Lord for the remission of sin and amendment of life for the very least degree of Grace in the Soul is born of God so weak and impotent so barren and empty is our nature until that holy thing be born in us Luk. 1.35 until Christ be formed us Gal. 4.19 Observ 2. It is not the will of our God that our nature should be so barren of the heavenly seed that man should be so void of the things of God he complains of it Jer. 4.22 23. They are sottish children and have none understanding c. I beheld the earth and lo it was without form and void c. a manifest allusion to the old Creation But was it his will that the earthly man should be thus barren and void of all the heavenly things the things of God Surely no Isai 45 18. Thus saith the Lord that created the heavens God himself that formed the earth and made it he hath established it he created it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in vain not that it should be empty no he formed it to be inhabited that the things of God that God himself might dwell in it and Man might be an habitation of God in the spirit Ephes 2. ult and that the new heaven and the new earth should be inhabited with Righteousness And therefore the Apostle having spoken very high words in commendation of his own Person and Office and his fellow Apostles 2 Cor. 2.15 16 17. especially if understood according to the Latin Text ad haec quis tam idoneus who is so fit as we are He prevents an objection that might have been made against that high commendation of himself and then we are not saith he sufficient of our selves to think any thing as of our selves Observ 3. Observe the overflowing goodness of our God he is and ever hath been happy and blessed in himself yet would not contain all his own goodness within himself but abounds and overflows even to the filling of Man with his goodness of his fulness Nature is filled we have all received of his fulness even Grace for grace our sufficiency it is of God Observ 4. Observe whither to refer whatsoever is good in us c. Every good thought and will and work 't is born of God for we are not able to think any thing of our selves c. and not only wisdom it self is the gift of God but also to know that God is the giver of wisdom that 's a gift saith the Wise Man And it is God that worketh in you both to will and to do Phil. 2.13 And truly Beloved I very lately observed in many of you to my singular complacency this Divine Birth this heaven born good-will and bounty like that of the Macedonians of whom St. Paul writes 2 Cor. 8.1 The Apostle calls their good will and bounty the Grace of God bestowed on the Churches of Macedonia how that in a great tryal of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality A bounty like that of the Israelites 1 Chron. 29.5 where the Prophet David having made a motion Who is willing to fill his hand this day for the Lord First the chief of the Fathers offered willingly Then vers 9. The people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord. Then vers 10. David blessed the Lord before all the Congregation and vers 13. Now therefore our God we thank and praise thy Glorious Name But who am I saith he and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee As for me in the uprightness of my heart I have willingly offered all these things and now have I seen with joy thy people which are present here to offer willingly unto thee O Lord God of Abraham Isaac and of Israel our Fathers keep this for ever in the imagination of the thoughts of the heart of thy people and prepare and establish their heart unto thee Repreh 1. This reproves those who pride themselves in their Graces whether Gratiae gratis datae or gratum facientes which are born of God in them as that they know more than others do that they are more sober more bountiful more just more eloquent than others are that they can talk better of Divine matters than others can are not these gifts of God are they not heaven-born and who makes thee to differ from another 1 Cor. 4. Repreh 2. Others there are who glory in their improvements of their nature as if they could sublimate it and advance it even unto Grace Thus vainly Pharaoh King of Aegypt boasts Ezec. 29.3 The great Dragon that lies in the midst of the rivers and faith my river is mine own ego feci memet ipsum so the Latin we turn it better I have made it for my self But that Translation will better fit these vain boasters who from the pride of that great Dragon say in effect most absurdly that they make themselves that they themselves make the fountain of Living Waters in themselves O no not unto us Lord not unto us not to our desert saith the Chaldee Paraphrast but unto thy Name give the Glory for thy Mercy and for thy Truths sake Psal 115.1 Repreh 3. But a third sort are hence reprovable who having themselves conceived the Divine birth in their souls or conceived and fansied only that they have conceived despise and reject all others who have not received the same measure of Grace which they have done like proud Hagar who