expressâ— thy detestation against my suffâ—â—gs thou offerest to bring me into an horâ— and fear of Suffering and so in effect temptest me to sin But though Peter were an offence to Christ tempted him and said that which was to ensnare him yet Christ was not offended ensnared or overcome by the temptation II. Rom. 14. 3. Let not him that eateth despise him that eateth not Those who are in Judaical errors are appointed by S. Paul to be tenderly handled not to be Vilified or set at naught And yet Gal. 3. 1. they are by the Apostle reviled and chid out of their Judaical perswafions The reason of this difference is the different estates of the Romans from the Galatians These had been fully instructed by him in the nature of Christian liberty Those had not yet been sufficiently taught to put off the opinion of legal abstinences III. Rom. 4. 3. Abraham believed God and it was counted to him for righteousness Abraham was Justified by believing and depending on God for the performance of his promise and resigning himself up wholly to him to obey his precepts Or by that Faith which howsoever it was tryed whether by promises of incredible things or commands of very hard duties as killing his only Son did constantly approve it self to be a true Faith without unsinning Obedience or Obedience to the Mosaical law Abraham heing then uncircumcised v. 10. i. e. without Works B. I. GAl. 5. 2. If ye be circumcised Christ shall profit you nothing T is spoken of those who urge abolisht Ceremonies as still of force by divine precept upon this ground that Christ coming as the substance typified by those legal Institutions did consequently set a period to their obligingness Which if it should still be urged would be interpretative the denying of Christ and so most justly the forseiting of those Benefits which are to be expected from him II. 1 Tim. 4. 8. Bodily exercise profiteth little This place of bodily exercise doth belong to such kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence continence as are aforementioned Which though when they are taught as necessary to the defaming of marriage or meats as unlawful are then signes of departing from the Faith v. 1. yet considered in themselves as voluntary acts are here said to be profitable in an inferior degree being compared which piety a little profitable or for a little III. Col. 2. 23. In will worship and humiâ—y and neglecting of the body or not sparing That will worship is here taken in a good creditable sence appeareth by the joining of it with two not only lawful but laudable Christian Vertues humility which is Dei hominum reverentia Calv. and mortifying of the body which as an act of self denial cannot be unacceptable to Christ C. I. Col. 2. 23. not in any honour to the satisfying of the flesh Not administring to the Body things to the filling or satiating of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care in relieving of wants Matth. 15. 6. Or those abstinences from flesh are commendable for chastning the Body so that in the mean time it be not indulged otherwise as with wine and sweet-meats II. Luke 10. 27. Thou shalt love the Lord thy God with all thy heart i. e. sincerely and above all other things Yet one man may love God in a more intense degree then another doth and the same person may constantly love God above all and yet have higher expressions of that love at one time then another Whence it followes that Free-will offerings are reconcilable with that command III. Gen. 44. 5. And whereby indeed he divineth The cup with which he receiveth presages for 't was it seems but a drinking cup wherein he used to drink in those Sacrifices by which he prepared to receive presages from God The Seventh Meeting A. I. EXod 7 13. And he hardned Pharaohs heart 'T is not to be understood as we réad it God hardn'd Pharoah's heart The words do not bear it nor had any such thing yet been in timated in the story Here is an act of Stubbornness in Pharaoh an obstinate resistance or refusal against Gods calls and miracles There was indeed a prediction of it 2. 19. and that grounded onely on Gods prescience which hath no more influence on the effect nor causality of it then your seeing of any object II. Matth. 16. 19. I will give thee the keyes of the kingdom of Heaven Here as in many other places the kingdome of Heaven signifies the Chruch of Christ militant So 23. 13. the Pharises shutting up the Kingdome of Heaven is the keeping men from entring the Church from becoming Christians Peter and in him the rest of the Apostles and Successors Governors of the Church had the Keyes of the Church given them i. e. clearly a power of shutting out or receiving into to the Visible militant Church of removing the cotumacious by censure of Excommunication and re-admitting them being humble penitents by Absolution III. Matth. 12. 32. It shall not be forgiven him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impersonally he shall not receive absolution neither in this World i. e. in the Church from the Ecclesiastick Censure nor in the World to come i. e. at the day Judgment B. I. 2. THes 3. 14. Have no company with him that he may be ashamed The end of Excommunication is that the offender may be brought to a sense and shame of his own vileness the most necessary preparative to reformation a great act of mercy and charity though under the shew of Severity It followes v. 15. Count him not as an enemy but admonish him as a brother This binding and loosing is used as a means of exemplifying that great Truth that Christ came to save and reduce that which was lost Matth. 18. 11. II. Matth. 20. 22. Ye know not what ye ask Jesus represseth the Mothers demand by â—elling her she is mistaken in the kind of dignity that should be instated upon his disciples not such a one as in any worldly respects would prove desirable but as a place of great burden so subject to great persecutions and even death it self III. Matth. 20. 26. but it shall not be so among you Heathen princes use their power in order to their own profit and pleasure and praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaving themselves as Lords and Masters over so many Servants Your pre-eminence brings along with it no great secular felicity but an office of burden and pains and humility and doing of service The pre-eminence of Christ himself was such This excludes not disciples of Christ from power for he ownes the title of Lord and master Joh. 13. 13. but from Lording and governing by violence and in an imperious way seeking their own gain and honour C. I. ROm. 13. 2. They that resist shall receive to themselves damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some render it Judgment as that signifies some temporary punishment which the higher powers may inflict and nothing else But v. 5.
141. Luxury 155. Lying 96. 146. M Magistrates 163. 148. Maintenance 114. Malice 116. Man 91. 94. 116. Manichees 116. Mahometans 138. Manna hidden 137. Marriage 142 Martyrs 124 Masteries 137 Means 91. 109 Meekness 12. 116 Mercy 12. 38 Meeting 135 Members 96. Metallists 11. Miracles 162. Moses 36. 40. 49. 115. 153. Mortality 92. Murmurers 37. Musick 104 Mysteries 62. 65. 66. N Name 1. 17. 58. 104. Natural man 45. Nazianzen 124. Newness 38. 47. O Obedience 23. 46. 92. 93. 97. 128. Object 108. Offertory 15. Offend offence 22. 156. 145. Offerings 90. Omnipotent 67. Omni-presence 134. 136. Order 89 Ordinances 18. P Pambo 144. Passion 69. Paul 114. 123. Parents 92. 100. Pastors 79. Partition wall 85. 117. Peace 32. 58. 117. 155. Peter 25. 160. Pentecost 81. Persecution 32. 96. Perfect 171. Pharaoh 26. 55. Pharisees 78. 158. Philosophy 49. Piety 126. Pillar 86. Pleasures 137. 140. Poor 35. 36. 121. Practice 167. 150. Presbytery 7. Provide 17. Providence 154. Prayer 21. Preaching 173. Prescience 26. 53. Prophecy 33. 45. Promises 101. Principles 41. 89. Praises 110. Prosperity 95. 112. Pride 94. 143. Power 62. Psalms 110. Pure 18. Purity 97. 140. Purposes 57. Q Quarrels 145. Questions 60. R Regenerate 7. 44. Reprobate 5. Reprobation 52. Receive 22. Resistance 29. Redemption 53. 7â— Resurrection 59. 77. 171. Repentance 85. 94. 95. 103. Religion 90. 93. 153. 144. Reward 101 102 103. 133. 179. Reason 108. 119. Reputation 103. Revelation 154. Rich 13. 67. 93. Riches 34. Righteous 34. 47. 49. Rituals 157. Rock 1. Romanism 160. 153. Righteousness 173. 173. S Salvation 3. 66. 68. 722. 44. Sanctity 10. Saviour 102. Sacrament 15. 101. Sacrifices 90. Salt 117. Saints 91. 161. Scripture 59. 108. 117. Scrupulous 158. Schisms 90. 163. Scandal 22. 35. 165. Self-denial 9. 96. 124. Sealed 39. Search 118. Seeing God 169. Severus 148. Sins 20. 30. 111. Sinners 118. Sinus Abrahami 181. Sincerity 25. Songs 180. Soul 16. 70. 114. Solomon 102. Sorrow 95. Spirit 8. 16. 44. 81. 115. 151. 152. Speculation 106. 126. Spiritual 96. Sufferings 31. 76. 176. Submission 34. Suspicion 159. T Temperance 125. Temple 30. Theology 108. Tongue 51. 96. 144. Tribute 156. Tribulation 5. 32. Trouble 112. Tree of knowledg 41. Tree of life 184. Treasures 43. 169. Trust 67. Truth 82. 84. 88. 116. 118. 128. V Vain glory 14. Vicars 83. Virgins 127. 139. 141. Victory 11. Voluntas signi 52. Ungodly 47. 112. Unity 80. 166. Unregenerate 70. Uriah 19. 111. Usury 15. W Warfare 197. War 95. Way 171. Wife 36. Will worship 24. Wicked 95. 112. Wit 96. Wisdom 121. Widow 124. Women 125. Words 130. 145. Works 46. 51. 131. World 16. 38. 39. 72. Wrath 29. 56. Y Yoke 23. 95. 167. Z Zelots 30 Zacharias 132. Greek Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. FINIS THREE MINISTERS Communicating their Collections and Notions touching Several Texts of Holy Scripture At their weekly Meetings The first Meeting A. I. Matth. 16. 18. That the gates of Hell shall not prevail against the Church proves not the pretence of Infallibility Instead of Hell the word may be rendred Grave So the meaning is Death which is the mouth and gate through which we pass into the grave shall never prevail against the Church i. e. The Church shall never die II. Matth. 16. 18. On this rock Suppose the rock on which the Church was to be built were S. Peter himself that is not peculiar unto him since we are all built on the foundation of the Apostles and Prophets and on the twelve foundatiâ—ns of the new Jerusalem are written the names of the twelve Apostles of the Lamb. III. Mat. 16. 19. The keyes of the Kingdome of Heaven given to Peter saith no more but that he was to open the Gospel which is usually called the Kingdome of God or of Heaven in the new Testament Now the use of keyes being to open the door this was in peculiar S. Peters honour who did first publish the Gospel both to Jews and Gentiles and in particular did first receive the Gentiles into the new dispensation B. I. LUke 19. 26. Vnto every one that hath i. e. hath made use of the talent of Grace intrâ—â—â—ed to him as Heb. 12. 28. To have Grace signifies to make use of it to the end to which it is design'd shall be given and from him that hath not i. e. hath not made use of his talent even that he hath shall be taken from him II. Act. 2. 47. The Lord added daily to the Church such as should be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved The word signifies peculiarly those who received that exhortation v. 41. that is those that repented of their sins and therefore the Syriac renders it the Lord added daily those that became safe in the Church i. e. recovered themselves from that danger in which they were involved among that wicked Generation and betook themselvs to the Church as to a Sanctuary III. Hebr. 2. 16. He taketh not hold of Angels but of the seed of Abraham he taketh hold So the words are rightly rendred in the margin Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to catch any one who is either running away or falling on the ground or into a pit to fetch back or recover again Thus Christ did for men in being born and suffering in our Flesh but for Angels he did it not C. I. MAtth. 1. 23. They shall call his name Emmanuel i. e. He shall be God with us or God incarnate in our flesh For in the Hebrew tongue word and thing calling and being name and person are all one No word i. e. no thing shall be impossible with God And My house shall be called i. e. shall be the house of prayer to all People Gentiles as well as Jewes And so many names i. e. so many men II. Mark 1. 24. Art thou come to destroy us And in another place Art thou come to torment us before our time Matth.
the not suffering him so long to continue depriv'd of life as that this body should see corruption i. e. above the space of three days which term consisting of 72. hours is the space required for the revolution of humors after which Physicians observe the body that continues so long dead naturally putrifies III. John 16. 8. H shall convince the world of sin of righteousness and of judgment For 1. The very coming of the spirit shall prove their crime in not receiving Christ thus testified and demonstrated to be the true Prophet 2. He shall convince the World that Christ was a most Righteous person and most unjustly crucified by his assumption into Heaven 3. He shall convince the World by an Argument from the Judgement shewed upon Satan to be turn'd out of his Kingdome his Oracles silenc'd and Heathenish Idolatry overthrown C. I. Matth. 28. 19. Baptizing them in the Name of the Father and of the Son and of the holy Ghost The meaning is First in respect of the Minister that what he doth he doth not of himself but by Commission from the blessed Trinity Secondly And more especially in respect of the person baptiz'd that he acknowledges those three that he delivers himself to them as the Authors of Christian Religion that he gives himself up to be ruled by them II. 1 Tim. 5. 8. But if any widow provide not for her own The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to rule and govern or to educate and instruct Among the rest of the qualities required of a widow in the Church an office of some rule and oeâ—onomy at that time she must be one that hath ruâ—ed and instructed her own family well This differs much from the notion that some worldly phantasies affix to this place thinking themselves obliged with much thoughtfulness or secular fore-castiâ—g to provide estates and riches for their Children III. Tit. 1. 15. To the pure all things are pure i. e. All things of that nature which are there spoken of in themselves indifferent may lawfully be used by them which are rightly instructed But they that are misled by Jewish fables whether they abstain superstitiously when they are not bound by God to abstain sin by being subject to ordinances Col. 2. 20. or whether they abstain not when they are perswaded they ought to abstain sin against conscience The Fift Meeting A. 1. MAtth. 12. 31. But the blasphemy against the Holy Ghost shall not be forgiven unto men This blasphemy against the Holy Ghost is not any one act no nor haâ—it of sin particularly not that speaking â—gainst Christ here mentioned but a final â—olding out against and resisting the whole â—ffice of the Holy Ghost and all those gracious methods conscquert to it II. 1. Kings 15. 5. David turned not aside save only in the matter of Uriah Wherein it appears he continued neer the space of a year from before the conception till after the birth of the Child as is proved by the time of Nathans coming to him 2 Sam. 1â— â—1 David we know had been guilty of several acts of sin markt and censured in the word of God but continued not with indulgence in any of them This sin made another manner of separation between God and David Contracted a greater guilt wasted the conscience more than any of those more speedily retracted it was the only remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing back or turning aside from obedience to God the only grand defection shaking of Gods yoke and so the only sâ—hism in his regenerate estate III. Deut. 30. 11. The Commandment which I command this day is not hidden from thee The seventy not two heavy for tâ—ee and elsewhere not impossible 1 Joh. 5. His commands are not greivieus the word signifies heavy Christ himself saith his yoke is casie and S. Paul that he can do all things through Christ not sufficient of himself to do any thing B. I. LUke 17. 37. Wheresoever the body is thither will the Eagles be gathered together Here are noted the Roman Armies whose ensign was the Eagle which found out the rebellious Jews and destroyed them as the Eagle seeks the prey Job 39. 29. wheresoever they dispersed themselves II. Matth. 24. 34. This generation shall not pass till all these things be fulfilled They shall come to pass in this age or within the life of some present as Matth. 16. 28. There be some standing here that shall not tast of death till they see the Son of man coming in his Kingdom Which is interpreted of this matter his illustrious coming to destroy his enemies the Jewes So Joh. 21. 22. If I will that he tarry till I come c. is spoken of this coming of Christ which S. John lived to see IIl Gal. 5. 19. Adultery fornication uncle anness c. Emulation wrath strife c. Here is an enumeration of Sins unreconcilable with a good conscience And the same with some variation and addition 1 Cor. 6. 9. and Eph. 5. 5. Every one of these at the very Commission deliberately have the nature of peecata sauciantia wounding the sinner to the heart and weakning the habit of Christian Vertue and if they be not strait retracted by repentance proceed further to wast the conscience and betray us even to desperation and withdrawing of Grace and delivering us up to our own lusts C. â— I. JOh. 5. 16. He shall give him life for them that sin not unto death Here â—ot unto death is to be taken not from the â—atter of the sin but from the disposition â—f the sinner namely from his desiring and abouring to get out of it which supposes â—ome remainder of exciteing grace while he other goes on without any care or desire â—f reformation It is clear that this priviâ—edge belongs to the prayers of the Faithful or such a more moderate degree of relaps'd â—â—reformed sinners Upon their request God â—ill give life to such i. e. such a degree of â—race as may enable them to recover As for â—e secure Impenitent the Christian brother â— not here obliged to pray for him and yet seems he is not forbidden neither II. Matth. 18. 6. He that shall offend onâ— of those little ones That is He that shall occasion their falling off into any sin or whicâ— the place especially imports shall by comtempt discourage them from the study of piety For so on the other side to receive them v. â— is by S. Mark 9. 41. said to consist in doinâ— them kindness and encourageing them in thâ— way of God III. Joh. 6. 61. Jesus said unto them doth this offend you They were offended his words of eating his flâ—sh carnally understood discouraged from following hiâ— So Gal. 5. 11. persecution is call'd the scaâ—dal of the Cross that upon which so maâ— are discouraged from professing the crucifiâ— Saviour and so in the parable of the sow Matt. 13. 21. The sixth Meeting A. I. MAtth. 16. 23. Thou aâ—t an offeâ— unto me i. e. By
ye be baptized c. It is not absolutely necessary to be baptiz'd but it is necessary to cleanse our selves from sin S. Augustin thought not to be baptized was to be damned and therefore was forced to create a new hell and to find out mitem damnationem more fit as he thought for the tenderness of Infants II. Matth. 12. 34. The moral man that keepeth the Commandments is not far from the kingdome of God and he that is a Christian and buildeth up his morality and justice and mercy upon his Faith in Christ shall enter in and have a mansion there when speculative and Seraphic Hypocrites shall be shut out doors III. Luk. 16. 25. Thou bast received thy good things Saith Abraham to Dives good things but thine such as thy lusts esteemed so thy good things and such good things as have helpt to hurry thee to this place of torment The five and Twentieth Meeting A. I. PSal 24. 1. The World is the Lords and the world is the Souls and all that therein is And to behold the â—reature and in the world as in a book to study and find out the Creator to contemplate his Majesty his goodness his wisdome and to discover that happiness which is prepared for it this is the proper act of the soul for which it was made this this alone was proportion'd to it II. 2 Tim. 1. 13. The form of Sound words Erasmus Praef ad Hieron will tell us that Religion was never more sincere and incorrupt than when they used but one Creed and that a short one III. Isai 13. 3. Let us not seek our peace in false and deceitful but in true and real goods such as fill and satisfie here let us let down our pitchers and draw Waters out of this well of Salvation even those waters which wil sweeten our miseries and give a pleasant tast to bitterness it self B. I. EPh. 5. 14. Awake thou that sleepest in Sloth and idleness thou that sleepest in a tempest in the midst of thy unruly and turbulent passions arise from thy grave and sepulcher wherein thy sloth hath intombed thee where so many vitious habits have shut thee up Christ shall give thee light if not to know the uncertain yet certain ways of Gods providence yet to know the certain and infallible way to bliss II. Psal 100. 3. It is he that hath made us not we our selves And he made us to this end to his glory to be united to himsef to bow under his power to be conformed to his will and so to gain a title to that happiness which is ready to meet them that run unto it by doing what he requireth at their hands III. Psal 139. 14. I am fearfully and wonderfully made saith David marvellously made excellently made set a part selected from all the other Creatures My members were curiously wrought drawn as with a needle so the word signifies embroidered with all variety as with divers Colours every part fitted for its use C. I. ROm. 3. 13. He doth not say All must sin but All have sinned For both the Gentiles might have kept the Law of nature and were punisht because they did not as it is plain Rom. 1. and the Jews might have kept that law which was given to them as far as God requir'd it David Asa Josias kept the Law so far as that God was pleas'd to accept it as a full payment Augustin It is in our power to do what God requireth cum Dei adjutorio by the help of Grace II. Matth. 11. 30. My yoke is easie saith our Saviour and my burden is light For it is fitted to our necks and shoulders and it is so far from taking from our nature or pressing it with violence that it exalteth and perfecteth it There is love and hope to sweeten them and make them easie and pleasant III. 1 Cor. 2. 15. Wicked men if an eye of flesh may judge are the greatest favourits of God But the spiritual man judgeth all things and to his eye they are but a sad and ruful spectacle as condemned men led with musick to execution The six and Twentieth Meeting A. I. GAl. 6. 12. We are as so many looking glasses which present the actions of men in power back upon themselves doing in all as they do and all to gain our peace or lest we should suffer persecution for the Cross of Christ The denial of our own will is not a thing of such difficulty as it is thought We may do that for Gods cause which we do for our own II. Eph. 4. 25. Wherefore cast off lying c. The reason follows For we are members one of another Thou art a part of him and he is a part of thee being both hewn out of the same rock formed and shaped of the same mold Therefore by lying to thy be other thou puttest a cheat upon thy self and as far as in thee lyeth upon that God that made you both gave you tongues not to ly but to instruct and wits not to decieve but counsel and help one another III. Matth. 10. 3. Beware of men A strange caution it is from him who so loved men that he dyed for them Beware of men transformed and Brutified That smiling friend may be a tempter he that calleth himself a Saint may be a seducer his oyly tongue may wound thee and his embrace crush thee to pieces B. I. MAtth. 7. 12. This is the Law and the Prophets Upon this Law of Nature depend the Law and the Prophets Or this is the sum of all which the Law and the Prophets have taught to wit concerning justice and honesty and those mutual offices and duties of men to men II. Heb. 11. 1. Faith is the substance and expectation of a future and better condition but we do not use to expect a thing and have no eye upon the means of attaining it Can we expect to fly without wings or go a journey without feet No more can we hope ever to enter those heavens wherein dwelleth righteousness without righteousness III. Mar. 7. 11. The Pharisees taught Children to say to their Eather and Mother Corban which is not a Curse as some have imagined but their craâ—t and policy to teach children which were offended with their parents to consecrate their wealth to the Treasury that so they might avoid that other Law which bound them to supply their parents in want and distress C. I. ROm. 13. 13. Let us walk honestly as in the day and not after those blind Guides the Love of our selves and the glory of the World which will lead us on pleasantly for a while and at last slip from us and leave us in the dark there to lament and curse the folly of our ways II. 1 Joh. 2. 11. He that hateth his brother walketh in darkness that he cannot see a man in a man nor a brother in a brother a man in the same shape and built up of the same materials a man of the
vaunteth not it self and so 't is Modesty It is not puffed up and so 't is Humility It is not easiâ—y provokt and so 't is Lenity It thinketh no evil and so 't is Simplicity It rejoyceth in the truth and so 't is Verity It beareth all things and so 't is Fortitude It believeth all things and so 't is Faith It hopeth all things and so 't is Confidence It endureth all things and so 't is Patience It never faileth and so 't is Perseverance II. Joh. 9. 34. that they which see might be made blind Not as if Christ did imprint or inflict blindness upon any man but onely occasionally i. e. those which walk in darkness and love it when the light comes upon them and discovers their wandring they hate it and turn their eyes from it and become perversly and obstinately blind In the same sense that S. Paul saith Rom. 7. Sin taking occasion by the Law becomes more sinsul whilst sin is not oppos'd it goes on in its course quietly but when the Commandment comes and discovers and rebukes it it becomes furious and much more raging and violent III. Luk. 14. 26. He that hateth not father and mother c. This speech doth not bind me to hate persecute and destroy all the kindred I have no but rather to love and honour them yet if those persons or if it be possible for ought else to be more dear and precious than they stand in my way to hinder me from coming to Christ I must trample them under my feet And a man is no more bound to sell his goods i. e. to throw them away and renounce them than to hate his Parents Onely neither of them may by any means offend us or weary us in our journey to Christ The nine and Twentieth Meeting A. I. JAM â— 19. The Devils believe and tremble They do assent unto the truth of all the mysteries of our salvation But these things are to them occasion of horrour that there should be such glorious things which do nothing concern them and of malice to those who have an interest therein II. Heb 11. 1. Our Faith is the substance of things hoped for Of things which concern us we do not only acknowledge that the precepts of God are good but also necessary to be performed by us and that the promises of God are not only desirable in themselves but also that being such they are destined to us when we shall have performed such conditions as may by the assistance of God be executed by us even with ease and pleasure Where thâ—se perswasions are there will accompany them earnest and serious endeavours III. Psal 60. 16. What art thou that takest my word c. And if that be so great a crime for a man only to talk of God to make mention of his Name when the heart is unclean and unreformed with how much greater reason may Christ say what art thou that takest Me into thy mouth darest come to the Heavenly feast with spotted and unclean affections B. 1. ROm 8. 18. The Apostle who had been traduc'd reviâ—'d buffeted scourg'd imprison'd shipwrack'd and ston'd for his zeal to propagate the Gospel after he had once had a glimse of that great Recompence of reward that is reserv'd for us in heaven scruples not to pronounce that he finds upon casting up the account for he uses the Arithmetical term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the sufferings of this present time are not worthy to be compared with the Glory that is to be revealed in us II. 1 Kings 3. 5 Solomon had an opportunity of satisfying his desires whether of Fame or any other thing that he could wish Ask what I shall give thee was the proffer made him by him that could give all things worth receiving and yet his Choice approv'd by God himself consisted indeclining the most ambition'd things of this life for those things that might the better qualifie him to serve and please God II. Heb. 12. 2. He who by leaving heaven did to dwell on earth quit more than any Inhabitant of the Earth can to gain heaven and denyed more to become capable of being tempted than he did when he was tempted with an offer of all the Kingdoms of the World and the glory of them This Saviour of ours is said to have for the joy that was set before him endured the Cross and despised the shame as if Heaven had been a sufficient Recompence for even his renouncing honours and imbracing torments C. I. ROm. 2. 7. That immarcescible Crown as S. Peter calls it which the Gospel promises to them who by patient continuance in well doing seek for glory and honour will make a rich amends for a fading wreath here upon Earth where Reputation is often times as undeservedly acquir'd as lost whereas in Heaven the very having coelestial honours argues a Title to them II. Math. 5. 12. Since 't is our Saviour's reasoning that his Disciples ought to rejoyce when their Reputation is pursued by Calumny as well as their lives by persecution because their Reward is great in heaven we may justly infer That the grounded Expectation of so illustrious a Condition may bring us more content even when t is not attended with a present applause than this applause can give those who want that Comfortable Expectation III. 2 Chron. 25. 9. In all deliberations wherein any thing is propos'd to be quitted or declin'd to obey or please God we may fitly apply that brisk but rational Answer of the Prophet to the Jewish King The Lord is able to give thee far more than this The Thirtieth Meeting A. I. AMos 6. 5. David became no less Skilful in musick than chose that were addicted to it onely to please themselves in it tho we may reasonably suppose that so pious an Author of Psalms and Instruments aspired to an excellency in that delightful science that he might apply and prefer it to the service of the Temple and promote the celebration of God's praises with it II. Gen. 27. 3. Tho Esau did at length miss of his aim yet while he was hunting Venison for the good Patriarch that desir'd it of him besides the pleasure he was us'd to take in pursuing the Deer he chas'd he took a great one in considering that now he hunted to please his Father and in order to obtain of him an inestimable Blessing III. Gen. 2. 20. They say Adams knowledg before the fall was such that he was able at first sight of them to give each of the beasts a name expressive of its nature But I could never find that the Hebrew names of Animals mention'd in the beginning of Genesis argued a much clearer in sight into their natures than did the the names of the same or some other Animals in Greek or other languages B. I. PSal 145. 3. The Scripture saith of God that his greatness is incomprehensible and his wisdom is inscrutable c. And the heathen Philosopher who
all we to whom persecution is allotted for our portion weâ— who must be patient under the Cross and receive injuries and say nothing but prayers We certainly were of all men the most miserable II. 1 Cor. 15. 19. If in this life only we had hopes saith the Apostle meaning that in another life also we have hopes we shall go into another place and in the state of separation we shall have more hopes our faith shall have more evidence and our hope shall be of more certainty and perspicuity and next to possessions we shall have very much good and be very sure of much more III. Matth. 22. 32. God is the God of Abraham c. i. e. the gracious God the Benefactor the Rewarder and there fore Abraham is not dead but is fallen a sleep and he shall be restored in the Resurrection to receive those blessings and rewards by the title of which God was called the God of Abraham C. I. 1 COr 15. 19. Then are we of all men most miserable But because this cannot be that God who is ust and good should suffer them that heartily serve him to be really and finally miserable and yet in this world they are so very frequently therefore in another world they shall live to receive a full recoâ—pence of reward Deus est justus animus est immâ—rtalis S. Clemens II. Mark 12. 27. God is not the God of the Dead but of the Living But God is the God of Abraham and the other Patriarchs Therefore they are not dead dead to this world but alive to God That is tho this life be lost yet they shall have another and a better a life in which God shall manifest himself to be their God to all the purposes of benefit and eternal blessings III. Job 35. 10. God my Maker is he that giveth Songs in the night said Elihu That is the servant of God is not so permitted to the malice of evil men or the asperities of fortune that they have not many refreshments and great comforts and the perpetual sestivities of a Holy conscience God as a reward giveth a cheerful spirit and makes a man to sing with joy when other men are sad with the solemn darkness and with the affrights of conscience and with the illusions of the night The two and Fiftieth Meeting A. I. LUk 16. 19. It is remarkable in the parable of Dives and Lazarus that the poor man the afflicted Saint dyed first Dives being permitted to his purple and fine linnen to his delicious fare and which he most of all needed to a space of repentance But in the mean time the poor man was rescued from his sad portion of this life and carried into Abraham's bosome II. Luk. 16. 22. Into Abraham's bosome He who was denyed in this World to be feasted even with the portion of dogs was placed in the bosome of the Patriarch that is in the higstest room for so it was in their Discubitus or lying down to meaâ— the chief guest the most beloved person did lean upon the bosome of the master of the feast so did S. John lâ—an upon the breast of Jesus and so did Lazarus upon the breast of Abraham III. Ibid. Sinus Abraham may be rendred the bay of Abraham alluding to the place of rest where ships pâ—tin after a tempestuous and dangerous navigation The storm was quickly over with the poor man and the Angel of God brought the good man's soul to a safe port where he should be disturbed no more B. I. REvel 14. 13. Blessed are the dead As soon as ever the soul goes from the body it is blessed Blessed I say but not perfect it rejoyces in peace and a holy hope Here we have hopes mingled with fear there our hope is hightened with joy and confidence it is all the comfort that can be in the expectation of unmeasurable joys it is onely not fruition not the joys of a perfect possession but less then that it is every good thing else It is the comfort of that joy which makes them blessed who dy in the love of God and in the faith and obedience of the Lord Jesus Christ II. Luk. 23. â—3 Our blessed Saviour told the converted thief he should that day â—e with him in paradise As the Garden of Eden was a place oâ— great beauty pleasure and tranquillity so the state of separate souls was a state of peace and excellent delights That day both Christ and the Thief were to be in Paradise but Christ himself was not then ascended into heaven and therefore Paradise was no part of that region where Christ now and the Saints hereafter sâ—all reign in glory Christ said tho you only ask to be remembred when I come into my Kingdom not only that shall be performed in time but even to day thou shalt have great refreshment the comfort of Paradise as Lazarus was comforted III. 2 Cor 12. 2. 4. Taken up into the third Heaven into Paradise The raptures and visions were distinct For S. Paul being a Jew and speaking after the manner of his nation makes Paradise a distinct thing from the third heaven the Jews deny any orbs to be in heaven but they make three regions only the one of clouds the second of Stars and the third of Angels C. I. REvel 2. 7. To him that overcometh will I give to eat of the tree of life By eating of this tree of life in the Paradise of God is meant that they who dye well shall immediately be feasted with the deliciousness of a holy Conscience their tree of life shall germinate they shall then feel the Comforts of having done good works a sweet remembrance and a Holy peace shall caress and feast them and there they shal walk in white Revel 3. 4. as candidats of the resurrection to immortality II. Matth. 8. 11. Sit down with Abraham Because he is the father of the faithful therefore to be with Abraham or to sit down with Abraham in the time of the old Testament did signifie the same thing as to be in Paradise but to be in Abrahams bosom signifies a great eminence of place and comfort which is indulged to the most excellent and the most afflicted III. Phil 1. 23. As being with Abraham was the specification of the more general word of Paradise in the Old Testament so being with Christ is the specification of it in the New so S. Stephen prayed Lord Jesus receive my spirit and S. Paul said I desire to be dissolved and to be with Christ FINIS PAge 53. l. 27. r. decrees p. 61. seventeenth p. 67. l. 5. r. Hebr. 10. 7. 13. revelling p. 84. l. 27. bow THE CONTENTS Of the New Testament REader first mark them with your mind and then Mark signal words i th' Chapters with your pen. Learn by heart Twelve or Eight lines every day In short time the whole Lesson you will say Whether you Ride or Walk or Waking ly The Holy Writ will bear you company LONDON