degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
and his God So that Man lives estranged and alienated from the Light and Life of his God and lives and walks according to the lusts and desires of his own uncircumcised heart and not according to the mind and will of Christ And every one of these a man is apt to call himself But further we may know that most men have in them these Three things 1. The first and third we see in Nabal the Self-lover 1 Sam. 25.11 Shall I saith he take of my bread and my water and my flesh all was his Matth. 8.29 2. Psal 36.4 He flattereth himself in his own sight till his iniquity be found out v. 4. He deviseth iniquity upon his bed and sets himself in a way that is not good he abhorreth not any thing that is evil These selves are to be denied 3. The second we read of Prov. 14.14 A good man shall be satisfied from himself Esay 65.16 He that blesseth himself in the earth shall bless himself in the God of truth So that when the Command is given Thou shat love thy neighbour as thy self we must not understand the natural◠self of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much less the sinful Self the Self of the Man of Sin the inward Antichrist who opposeth God in his own Temple which is his Church But according to the true humane and divine Self as the natural Man is made subject to the Man from Heaven or Christ Such is the whole man Eccles 12.13 Fear God and keep his commandments for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man therefore Eph. 5.1 2. Be ye followers of God and walk in love For were the corrupt natural Self or sinful Self here understood that a man should love his Neighbour as himself he must then needs love his Neighbour by a false Rule yea he must envy his Neighbour for he that loves iniquity hates his own soul so the Septuagint and Vulg. Lat. read that Text Psal 11.5 and so the Fathers understood it and He that is partner with a thief hates his own soul Prov. 29.24 2. That therefore we may know what it is to love our Neighbour as our selves we must first enquire what it is to love a mans self 1. He who may be said to love himself as he ought he without Hypocrisie wills good unto himself first the Kingdom of God and his Righteousness 2 He loves the best part of himself best his Soul and Spirit above his Body and outward Estate 3. He loves himself in order unto God And thus a man may be said to love his Neighbour as himself 1. When he wills good unto him and cordially wisheth his welfare as his own as a man will love himself truly and his love to himself is without dissimulation And such ought it to be And such ought it to be unto his neighbour Let us love not in word and tongue only but indeed 1 Joh. 3.18 Rom. 12.9 Let love be without dissimulation 2. He that loves his neighbour as himself he wisheth well to his Soul first even as he wisheth good unto his own Soul first he wisheth spiritual good things then temporal 3. Lastly he who loves his neighbour as himself he loves him in order unto God even as he loves himself for God and in order unto God And this is holy Love when it is purely dedicated unto God the chief Good For whereas God is the chief Good in reason he is to be beloved above our Neighbour above our selves above all Created Good every one by a kind of natural inclination is carried to the love of him as the Rivers return to the Sea whence they were derived And because even by natural instinct the Common good is preferred before the Particular and every part is inclined to the good of the whole as a man will expose his Hand or his Arm for the preservation of his Head or his Heart because his life depends upon these Even so by instinct of his better Nature the godly man loves his God as the Fountain of bliss above his own particular good For he is thy life saith Moses Deut. 30.20 he is thy life and the length of thy days Briefly then what is the true neighbourly and brotherly love What else but that a man first love his God with all his heart and love himself truly wish the true good unto himself and in order unto God and then seek another unto himself or endeavour to make another like unto himself which who do may become of one mind and consent as the first Disciples of Christ were who therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 Joh. ult The Reason from Community of Nature both Humane and Divine Humane because God hath made both thee and thy Neighbour of one and the same blood But you will say that all the Jews indeed came of one and the same Stock and so to them a Neighbour and a Brother are all one they are consanguinei But it is not so with us No Are not we all of one blood in Adam nay nearer in Noah Acts 17. Yea God hath redeemed thee and thy Neighbour with his own blood Acts 20.28 So that in regard of the Divine Nature also we ought to love our Neighbour because made according to the same Image of God with us as also because capable with us of the same eternal Life and Glory that is the nearest consanguinity that may be One Lord one faith one baptism one God and father of all who is above all and through all and in you all Eph. 4.4 Observ 1. This seems a very hard saying what must I feed must I cloath my Neighbour must I take all his cares and business upon me Thus I love my self and if I love my Neighbour as my self thus also must I love my Neighbour who is able to fulfil this great Commandment Be not mistaken tua res agitur The Lord commits as well the care and charge of thee to all and every one of thy Neighbours as he lays the care of thy Neighbour upon thee wouldst thou have all men subject to this Law and thy self be free If thou hast offended any one thou wouldst gladly have him pardon thee therefore if any one have offended thee be as ready to pardon him if thou be poor thou wouldst willingly that thy neighbour should supply thy wants thy neighbour is poor supply his wants Sit aequa lanx This burden therefore if a burden is not laid upon thee only 't is laid upon every man in regard of every man This Law was imprinted in the Heart of Adam therefore according to this Law the Lord requires of Cain an account of Abel what was become of him The Wise man Eccles 11.12 English 14. lays the Law home to every man Mandavit illis unicuique de proximo suo Thus ye are taught of God to love one another 1 Thes 4.9 Yea the Laws of this Land suppose this neighbourly love among us that every
spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
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
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
to stand before him and that ye should minister unto him And sometimes to 3. Angels Psal 103.21 Praise ye the Lord all ye his holy ones hosts ye ministers of his that do his pleasure These are they who are said to stand in the presence or before the Lord Matth. 18.10 Luk. 1.19 Gabriel which stood in the presence of God and was sent Esay 6.2 Esay saw the Seraphims standing Esay 63.9 The angel of his presence Dan. 7.16 one of them that stood i. e. in the presence of God interpreted the dream to Daniel Zach. 6.7 among those that stood i. e. in the presence The ministring Spirits are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers both because they minister unto God and unto men the Saints for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning fire Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery flames all translations come to one and the same purpose The ministerial Angels are of a fiery nature So 2 King 2.11 Eliah was translated in a chariot of fire and horses of fire and chap. 6.17 of that book the mountain was full of horses and chariots of fire round about Elisha and of this nature were the Cherubims Gen. 3.24 with their flaming sword By which we may perceive that the flame of fire is not only for the punishment and destruction of men as if God made his Angels a flaming fire for that end O no the divine and heavenly fire and light whereof the Angelical Ministers are partakers is not destructive but preservative like the fire in the bush which burned but the bush was not consumed We perceive a shadow of this in Nature The spirit of wine yea many other like extractions are so far from destroying that they restore foment and cherish nature yet so that that rule be observed Nunquam utilis est nisi quando necessaria such fiery extractions are never profitable but when they are necessary Yet the Lord useth also the flaming sword of his ministerial spirits for the execution of vengeance 2. Thess 1.8 Generally they are the instruments of the most high God who worketh in them and by them his own will So the Prophet David Psal 103.20 21. Bless the Lord ye angels who excel in strength that do his commandments and hearken to the voice of his word Bless the Lord all ye his hosts ye ministers of his that do his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are Christs Ministers they ministred at his Conception Nativity Fasting in the Wilderness at his Agony in the Garden the Angels ministred unto him at his Resurrection and Ascension They hide their faces at his presence Esay 6.3 That this is meant of Christ appears Joh. 12.41 These things said Esayas when he saw his glory and spake of him Repreh Our inertness our laziness we pray that Gods will may be done by us and they move as swift as the wind they are Spirits they go through with their work as active as the fire but we how slowly do we move how coldly But the Patriarchs of old how ready were they as Abraham Jacob c. But what do we Haec fierent si testiculi vena ulla paterni Viveret in nobis Exhort Receive these Messengers of our God these ministring Spirits these flaming fires they bring their welcome with them The law is given by the ministration of Angels the fiery law Deut. 33. They go before the Lord even then when he comes out of Sion Psal 50.2 3. Out of Sion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall burn before him Ainsw and 97.3 But how shall I know the motions of the one from the other The good Angel Gods Minister inflames thee to good actions heavenly spiritual godly as the fire tends upward the evil Angels incline downward Cast thy self down headlong all these things will I give thee si eadens adoraveris me Matth. 4.9 The Reason partly in regard of 1. God to whom they are conformed and 2. The Saints 1. In regard of God to whom they are conformed He is a consuming fire Deut. 4.24 And since Amor amantem transformat in rem amatam He that loves another will render himself as like another and another as like himself as may be as Jonathan stript himself God the Heavenly fire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that burning fire of Core which is God himself makes his Servants his Ministers his Favourites like himself 2. In regard of the Saints whom they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they purge and purifie them as the fire the Metals The Seraphim purified the lips of the Prophet Esay 6. Psalm 17.3 3. A third reason may be in regard of that common love to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a publick Officer and Minister inflamed with love to God whose Minister he is and with love to the Saints 4. A fourth is Since we fall from our God that fire of love iniquity abounding our love is grown cold and wants incentives the fiery motions of Gods Angels to kindle it observe the reason of that zeal and ardency that fervour and earnest desire in the Angels to do the Lords will they are described by it Psal 103.21 There is a fire within them His word was in me like a fire Observ 1. Learn from hence the Dignity of Angels the Dignity of Servants is advanced by the Dignity of those whom they serve Object Even the Devils are his servants they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Lord calls Nebuchadnezar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 25.9 Observ 2. Oberve the preheminence and highest Dignity of the Son of God to whom the Angels themselves are Ministers Observ 3. Observe the great condescent and humility of the Son of God Luke 22.27 I am among you as he that serveth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took upon himself the form of a servant we put him to the basest offices in the house Confer Notes on Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprov Reproves the proud haughty spirit of man Luke 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we over-value our selves and undervalue our Brethren we soar aloft every one above other and every one of us would be some body in the world and we esteem poorly and basely one of another O what a contrary example do the highest Angels the Angels of Gods face and presence give us they are our Ministers What a contrary example doth the Son of God give us to whom the Angels are Ministers yet is he among us as one that serveth O how contrary is the word of our God herein unto us In honour preferring one another Rom. 12.10 David served his Generation Honour all men 1 Pet. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a price upon all men Should a man undervalue any
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
it is the end which all Pure Religion tends unto to render us like unto our Heavenly Father to make us Godly that is like unto God Since therefore our Heavenly Father is perfect it behoves us also who profess our selves to be his Sons to be perfect also Obj. Here will some say our Heavenly Father is infinitely perfect shall we hope to be so Beloved in all Divine Duties I observe it we are extreme modest and would be thought to be exceeding humble and lowly conscientiously fearful lest we should be too good too just too sober yea too many would have Christ to do all for them be sober chaste just c. but fear it not the strength and power of well-doing even from a thought unto perfection it is thy Heavenly Fathers And he who commands thee this duty is the Way the Truth and the Life the Wisdom the one Law-giver who knows what we are able to do and therefore would not give us an impossible Law He is the power of God He is ready to impower thee to all what ever he commands only he requires that thou comply with him Oh but I am weak I am impotent I am a child and thou resolvest to continue so I fear Thou canst do what thou canst do do what thou canst do what ever thy hand finds do it with all thy might Milo that carried every day a young Calf as it grew in weight he grew in strength and carried it when it was grown to its full stature and thou wilt in time become such as thou oughtest to be when the Love is perfect in thee his Commandments will not be heavy to thee Repreh Of those who talk against what our Lord here and his Apostles every where exhort unto and clamour and cry out an errour an errour The Devil can make a perfect wicked man It was never accounted an errour in the Church of Christ till of late dayes when iniquity began to abound and the love of many waxed cold Then men because they resolved to live in their sins they cryed down Perfection and cryed there was an impossibility to leave their sins and the same Devil that brought that errour in as knowing he hath not a more precious Engine foments it by his Instruments for let any man examine himself and see and judge whether there be not some one gainful or delightful or honourable sin or other which inclines him to think hardly of this Doctrine and while Satan holds them in that noose by one sin he hinders them from being saved from their sins for that is the first part of perfection to be saved from sin the other to be preserved to God's Everlasting Kingdom But some will say they would be satisfied in their judgments and good reason busie thy self with inferiour Duties first Perfection is the highest Duty and reward of Duty begin with the lowest leave thy tipling-fellowship leave off thy lying thy cheating c. turn from thine iniquities and thou shalt understand God's Truth Dan. 9.13 otherwise thou shalt never understand and in that condition thou livest now in in thy sins thou shalt never be saved it 's a contradiction Exhort Be perfect as your Father which is in Heaven is perfect if this cannot be done the fail must be either 1. in God who cannot or will not or 2. in thy self because unable to receive it This is simply the highest mark we can aim at He who shoots at the Sun will shoot higher than he who shoots at the Moon If we set him before us for the mark of our High Calling we shall attain to an higher measure of obedience than they who propound this or that man Christ commands no impossibilities Examples Phil. 4.13 2 Pet. 2. A Glorious Church without having either spot or wrinkle Have fellowship with the Father and the Son Means 1. Know our own imperfections and decline them 2. Pray Lord help our unbelief 3. Pray for the Faith of God of which I spake before that great Faith that which our Lord said the Son of Man when he comes shall not find upon the earth 4. Pray to the Lord for that Stronger One 5. Hear meditate obey the Word The whole Scripture was given for this end to make the man of God perfect c. 2 Tim. 3.16 All the Ministers of the Word were given for this end to perfect the Saints Eph. 4.11 12 13. Col. 1.28 that they may present every man perfect in Christ Jesus Thus did Epaphras Col. 4.12 He prayed that the Colossians might stand perfect and compleat in all the will of God Now the God of all Grace who hath called us unto his Eternal Glory by Christ Jesus our Lord after ye have suffered awhile make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever 1 Pet. 5.10 11. NOTES AND OBSERVATIONS UPON MATTHEW VI. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father which art in Heaven hallowed be thy Name Thy Kingdom come Thy Will be done in Earth as it is in Heaven HAving heretofore exhorted you to the performance of that great Duty the fulfilling of Gods Commandments the end why Christ came in the flesh and comes in the spirit And having lately out of Judges 6. pointed to some Means 1. Acknowledgement of our own Inability and unworthiness 2. As also the Promise of God's powerful presence with us for the subduing of our Spiritual Enemies Because 1. The Lord requires the concurrence of our utmost endeavours for the fulfilling of his Promises unto us as Zach. 6.15 2. And expects to be prayed unto and enquired of according to Ezech. 36 37. I have therefore made choice of the Lords Prayer as a principal Means for the effecting of that Grand Duty Yet I do not intend to insist long upon it though the largeness of the Petitions might require it but only on so many Petitions as I can dispatch at this time hoping if the Lord will to finish the rest when I shall meet the same Prayer again Luke 11. Mean time I shall give a brief Analyse and resolution of the whole Our Lord Jesus teacheth his Disciples to pray 1. By removing what hinders which is here said to be a two-fold impediment 1. Hypocrisie vers 5. amplified by the contrary vers 6. 2. Prophaneness or Heathenism vers 7. with the reason of it vers 8. 2. Our Lord instructs them how to pray directly and positively vers 9 13. 1. Propounding unto them an Example of Prayer 2. Rendring a reason of one Petition in the Prayer vers 14 15. 1. He propounds a Pattern and Exemplar of Prayer 1. Formally Our Father c. 2. He commands the imitation of that Pattern and Example when ye pray say c. In the Exemplar we have 1. The Compellation 2. The Prayer it self 1. In the Compellation the personal object is described 1. By his relation to us Our Father 2. By the subject place where in
in special he saith of the Apocalypse Totum volumen Johannis quod Revelationis titulo praenotatur esse mysticum Revelatione nos indigere ut possimus cum Propheta dicere Revela oculos meos considerabo mirabilia de lege tua And when the most conceive that its enough to repent and believe though it were to be wished all came thus far did they not believe that Jesus is John the Baptist This was the summ of his doctrine Nay they believe not so much for he required also amendment of life But to believe that Jesus is the Son of God is a victorious Faith A Faith that overcomes the world is our Faith such That will soon be tryed All that is in the world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father 't is none of the Fathers Revelation but is of the world Is our Faith so victorious Have we overcome the lusts of the flesh the lusts of the eyes and the pride of life otherwise no doubt we believe not aright in the Son of God for this is the victory that overcomes the world even our Faith And who is he that overcomes the world saith St. John but he that believes that Jesus is the Son of God so that ye may make the question who hath believed our report and to whom is the arm of the Lord revealed through which we overcome the world I beseech you let us judge our selves impartially if our heart follow our eyes if we serve divers lusts and pleasures if we spend our time in the flesh to the lusts of men if we work the will of the Gentiles if we walk in lasciviousness lusts excess of wine revellings and banquettings Surely the world overcomes us we do not overcome the world if we yield to these lusts of errour the Son of God is not revealed the man of sin 's revealed in us That Son of perdition is revealed with all deceivableness of unrighteousness in them that perish for were the Son of God revealed to us we would be other manner of men We know saith St. John that when the Son of God shall appear or be revealed we shall be like him for ye know that he is revealed to take away our sins and in him is no sin Whosoever sins hath not seen him nor known him 1 Joh. 3. 2. Nor ought any man to take offence that I question his Faith in the Son of God if iniquity abounds in him which cannot consist with the Fathers Revelation of his Son for what if we excel in knowledge We know that we all have knowledge saith St. Paul 1 Cor. 1.4 Yea he may speak to us as he speaks to the Corinthians I thank my God alwayes in your behalf for the Grace of God which is given you by Jesus Christ that in every thing ye are enriched by him in all utterance and in all knowledge c. That ye come behind in no gift and he may add the following words Ye wait for the Revelation of our Lord Jesus Christ And may not his Argument be applyed to us and prove that we believe rather the suggestions of flesh and blood than the Fathers Revelation of his Son yea may he not confidently appeal to many of us as well as unto them Are ye not carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk according to man i. e. according to flesh and blood for when one saith I am of Paul another I am of Apollo nay of others far inferiour unto these are ye not carnal and walk according to man O Beloved this perswasion is not from him that calleth you this revelation is not from the Father This wisdom descends not from above but is earthly sensual and devilish for where envying and strife is there is confusion and every evil work The Revelation of our Father which is in Heaven the wisdom that descends from above is first pure then peaceable gentle easie to be intreated full of mercy and good fruits without wrangling and without hypocrisie Whence 't is evident that the Fathers Revelation of his Son is not so generally believed as was imagined nor is it such an extempore business as many perswade poor distressed souls No no something first must be removed that hinders then some positive helps applyed before we can receive the Fathers revelation of his Son for 1. God opens the ears of man and seals their instruction saith Elihu that he may withdraw man from his purpose and hide pride from man and his instruction is to save our selves from the untoward Generation from the crookedness of the Generation To the first saith Hugo is required secreta habitatio privacy and retiredness 't is his challenge look throughout the Scriptures and see whether God ever spake in a crowd but as often as the Father would reveal his Son unto men he spake not to Nations or People but to men apart to some few of many in the silence of the night in the fields in desarts in mountains in vallies So he revealed himself to Noah to Abraham to Isaac to Jacob to Moses to Samuel to David and all the Prophets Thus he And shall we think the God and Father of our Lord Jesus Christ will reveal his Son to us who by profession are monastical men if we live in a crowd if we symbolize and conform our selves to the lusts of vain men if we please every base and foolish humour of fantastick and dissolute companions Surely no for God gave the Revelation to his Son to shew unto his Servants not unto the Servants of men not unto the evil servants which eat and drink with the drunken And therefore our Saviour when he gave sight unto the blind man and anointed his eyes with spittle and clay an emblem of the earthly man and the weakness of flesh and blood he sent him to wash in Siloam the pool of him that was sent i. e. of Christ 2. Which is the second instruction to wash and cleanse our selves from all pollution of flesh and spirit to lay aside all filthiness and superfluity of naughtiness whether it be 1. Fleshly wisdom and knowledge falsly so called the veil upon the mind or 2. Fleshly lusts unbelief obstinacy false virtues all feigned shews and appearances of holiness and righteousness the veil upon the heart and then we shall receive with meekness the Son of God the engrafted word which is able to save our souls Both these are wrought by the Law of God the Father and the doctrine of St. John for we must not believe many false Teachers and blind Guides who out of pretence of magnifying Christ and his merit but indeed in favour to their own lusts transgress and pass over the Law and leap over John Baptists head and lead their blind followers all promiscuously and without difference immediately unto Christ and tell them at all adventures that Christ hath
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
not perceive and hearing they may hear and not understand As many abuse their strength their health their wit their memory to violence to luxury to ribaldry and scurrility and so justly lose those natural endowments and stop the passage of Gods Grace So that the light of the glorious Gospel of Christ cannot shine unto them and they as unprofitable servants are cast into outer darkness 2. Yet the gracious God in Judgement remembers Mercy and conceals his mysteries also Nè majus eis praejudicium generetur si postquam noverint Christi mysteria contempserint saith Theophilus The goodness of God prevents their greater judgement by preventing their greater sin Qui enim intelligit posteà spernit graviùs punietur saith the same Father 1. He aims at the good even of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those from whom he conceals his mysteries 2. much more at the prâ—servation and safety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispensers of his mysteries 3. But most of all at the respect and honour due unto the holy mysteries both which ends ye have together Mat. 7.6 Give not that which is holy unto dogs neither cast your pearls before swine lest the swine tread them under feet and the dogs turn again and rend you So treading under feet is properly applyed to swine and rending as properly applyed to dogs in some Greek Copies in the Vul. Lat. and the most Ancient English Translations of these we read Phil. 3.2 Beware of dogs beware of the concision such as are wont to bark and snarle and bite whom they like not and what they know not and never heard before as dogs deal with strangers All which laid together may serve for a demonstrative reason of this truth why it is not given to these who are without to know the mysteries of the kingdom of God but all things are to them in parables Yet perhaps some may doubt of this since many there are learned men who seem to know much Divine Truth yet are without the house of God undiscipled men and disobedient unto the Truth as their lives declare them Yea St. Paul seems to suppose That a man may know all mysteries yet have no Charity which is the badge and character of a Christian man But we must know how that according to the language of Scripture there is a broad difference between the things known by Disciples and undiscipled men as also between their wayes and degrees of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Cyril and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise great difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between meer historical and speculaâ—ive knowledge and that which is experimental and practical Nor can it be dâ—â—yed but that ungodly and undiscipled men may have some kind of Theory and empty speculation of the heavenly mysteries as much as the bare letter will afford them as the Devil himself is called Daemon one that in this sence knows much of Divine Truth saith Gerson But the knowledge here understood is a thorough knowledge such as they call Affective which inwardly works suitable affections in us and such as they call Effective which works outwardly an answerable life and conversation And in this sence they who are without undiscipled men are truly said not to know the mysteries of the heavenly kingdom So that as God is said to know or not to know the wayes of men according to his approbative or reprobative knowledge as Lyra distinguisheth so likewise may men according to their speculative or experimental knowledge be said to know or not to know the wayes of God and secrets of his kingdom much may these take out of their reading and then say it just as water is emptied out of a cistern so much as is put in so much is emptied out and no more But our Lord tells the woman of Samaria Joh. 4. If thou knewest the gift of God c. it should have been in thee a well of living water springing up unto everlasting life and therefore we may say as she did O Lord give us evermore of this water But this may some say is a malicious and final exclusion of those that are without from ever entring into the School of Christ's mysteries not so for howsoever they know not the mysteries of God's kingdom yet some things are so plain that they cannot but know them which God hath shewn indifferently unto all Thus when the Scribes of Esdras had written two hundred and four Books the highest spake thus unto him The first that thou hast written publish openly that the worthy and unworthy may read 2 Esdr 14.45 more plainly Mich. 6.8 He hath shewn thee O man O Adam who ever thou art worthy or unworthy within or without he hath shewn to thee what is good and what doth the Lord thy God require of thee but to do justly and to love mercy and to humble thy self to walk with thy God or to prepare thy self and make thy self ready to walk with thy God Upon the due performance of this God will shew thee more If any man will do his will he shall know of the doctrine Joh. 7.17 and the rule is general faventi quod in se est Deus non deest being grounded on that of our Saviour To him who hath shall more be given Whence we may observe their scantling small measure and obscure manner of Divine Knowledge who aâ—â— without The Rabbins the most learned of the Jews knew how often every word nay letter was used in the Old Testament yet how foully they erred in the mystery of them The Israelites could not look stedfastly to the end of that which is abolished 2 Cor. 3.13 Joh. 3. The Masters in Israel knew not the secret mystery of Regeneration Repreh Whence also we may observe and wonder at and abhor that abominable presumption of too many even of our own coat and profession who though they be without yea more without than the common sort of men yet dare they pry into the mysteries that are within yea though blind themselves yet dare undertake to lead others though they have not renounced in themselves the mystery of iniquity yet dare they dispense unto others the mystery of Godliness It is not their vain perswasion wherewithal they flatter themselves that they are able to preach to others will excuse them Alas they know not what they preach presuming to be teachers of the Law saith the Apostle They understand not what they say nor whereof they affirm but take up all upon trust and hear-say without any experimental knowledge of their own O how will they answer that dreadful expostulation of God with them Psal 50. Vnto the ungodly said God what hast thou to do to preach my Laws and take my Covenant in thy mouth since thou hatest to be reformed and hast cast my words behind thee or that of the Apostle Rom. 2.21 Thou which teachest another teachest thou not
upon what terms we differ Truth we have blessed be God in abundance But do we practise what truth we know God hath shewn thee O Adam what is good c. The Prophet to convince us that we are not obedient unto this Truth proceeds Mich. 6.8 13. While we cry out contend and fight for more Truth The Lord punisheth us for what we know and disobey Rom. 1. Rom. 2.8 That to them who are contentious and obey not the truth tribulation and wrath What truth we know we hold in unrighteousness and so bring the wrath of God upon us Yea Beloved the Lord accounts us as not to have that Truth which we know while we love it not Hos 4.1 yea no man will think he hath Truth enough till things come home just to his opinion of Truth And if some men attain their desires herein thousands will want theirs and they will cry out for Truth still and all this comes to pass because we turn not from our iniquities Dan. 9.13 But on the other side there 's as great a Cry for peace But let me appeal to thy conscience wherefore wouldst thou have peace Is it not that thou mightest go to such or such a City or Town buy and sell and get again Is it not that thou mightest freely drink and be drunk follow thy voluptuousness and sensuality Is it not that thou mightest prosecute thy ambitious designs With one of these three we go a whoring from our God for commonly one of these three bewitch us in the time of plenty and prosperity And what peace then so long as the whoredoms of our mother Jezabel and her witchcrafts are so many It hath been the filthy whoredom and witchcraft long practised in this Island and therefore we may fitly compare it to Jezabel which signifieth an Island made a dunghil or which now followeth upon our whoredoms from our God and witchcrafts wo unto this dunghil wo unto us And therefore it is much to be feared that the Lord will bring to pass what he threatens Zeph. 1.17 and Malach 2.3 There is no peace to the wicked saith my God Repreh 2. Those who would have God turn to them but they will not turn to God they would have him come to them in their sinful way and will not meet him in his way of righteousness The original word here and elsewhere is Joel 2.12 Turn ye even to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad me So in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impii ambulant in Circuitu Spirit Terr Chap. 1.4 5. Shifting their beds inhaeret lateri lethalis arundo Repreh 3. Those whom the mercies of God cannot win Esay 26.9 10. Rom. 2. Repreh 4. Those who turn but not from their sins to God but change their Opinions change their Sects Repreh 5. Those whom nor mercies nor judgements move Balaam goes on in his impenitency and soon forgat the Angels Sword the Oracle of God the dangers he escaped and goes on frowardly in the way of his own heart Esay 26.10 Rom. 2. Repreh 6. Those who are not ashamed when they have committed sin 1 Cor. 5.2 The Apostle reproves the Corinthians for tolerating incest among them and ye saith he are puffed up or have not rather mourned Psal 94.3 4. How long shall the ungodly triumph Hos 9.1 Rejoyce not thou Israel like other people for thou hast gone á whoring from thy God The Prophet Jeremy 44.10 puts the Jews in mind who were gone to dwell in Egypt what evil the Lord hath brought upon Jerusalem and upon all the Cities of Judah and Behold saith he they are this day a desolation and no man dwells therein because of their wickedness which they have committed And hath not the Lord our God dealt just thus with us Who hath not seen or heard of that Comet which long time together denounced these judgements which according to the body of it fell first on Germany and according to the tayl are faln since upon these two Neighbour Islands Who knows not how fiercely the fire of the Lords wrath now about these twenty years burned in Germany All this while the Lord was sharpening his Sword against us Ezech. 21.10 yet we are not humbled even to this day yet we have not laid it to heart Jer. 3.7 Ezech. 23.11 Though she saw c Therefore that comes Ezech. 21.28 Who of us hath turned from his darling sin Repreh 7. Who are turned in part as to the dispensation of the Father which consists in strictness and rigour fear and terrour and wrath which the Law causeth as Moses describes the giving of the Law Exod. 19. and 20. and Heb. 12. Elias and John the Baptist were under this dispensation And hitherto many are come at this day and know not of what Spirit they are but think they are come to Mount Sion when indeed they are yet in Mount Sinai they have not the humility and meekness the love and patience the gentleness and long suffering of Jesus Christ Herein therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall short and though they be returned yet it is only to the dispensation of the Father not of the Son whereas the Lord saith ye have not returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. usque ad me or unto me They have not yet been brought by the Law unto the Lord Christ Let us be exhorted to return unto our God that we may be the better perswaded hereunto let us consider That this duty is a change of the mind the which will be thought more fit to be done if we should bethink our selves how we are minded before repentance Before repentance the mind of man is wholly aliened from the mind of God The world by wisdom knows not God 1 Cor. 1.21 and 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him Joh. 8.45 Because I tell you the truth ye believe me not 2. This is to be without true Love either to God or our Neighbour wholly estranged from the commandment of God 3. These seek rest and contentment in the lusts of the Flesh as the Apostle describes it Eph. 2.3 We have had saith he our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 4. Consider that all this is no other than enmity against God for such is the carnal mind 'T is enmity against God and enemies we are in our mind by evil works Col. 1.21 5. Remove 1. Erroneous opinons concerning sin that it cannot be wholly taken away by the grace of God I have heretofore proved this largely add Rom. 5.6 7 8. 2. Sleight thoughts of sin that it is not so evil as it is thought to be Vide Notes in Am. 4.11 6. Summ up all thy customary thoughts affections loves desires hopes fears pleasures joys delights words actions All these summ up into one mass and heap and look upon them all as thy self and give
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
able to abase and he speaks from heaven too Hebr. 12.25 Mary Magdalen lived yet not she but the Devil yea seven Devils lived in her and the life that she lived she lived by unbelief of the Son of God and without the Law yet even she bedewed her alluring countenance with repentant tears and washed the Lords feet with precious oyntment and wiped them with her ensnaring locks and out of her our Lord cast the seven devils so that she lived as much to God as she had lived unto sin yet not she but Christ lived and the life that she lived she lived by the faith of the Son of God who died for her and gave himself for her And why seems he whom thou dispairest of in such a desperate condition that the Lord may not cast out of him also even his seven Devils Envy Pride Covetousness Wrath Gluttony Lasciviousness and Idleness or wearisomness of Spiritual duties which are the seven capital and devilish sins Manasseh who lived without the Law an abominable idolater and as idolaters are wont to be a murderer a most inhumane and cruel murderer he shed innocent blood in abundance and filled Jerusalem from one end to another 2 King 21. and among these innocent men the Prophet Isaiah is reported to be one sawn in pieces by that bloody King Yet when the Assyrians had taken Manasseh among the thorns and bound him with fetters in his affliction he besought the Lord his God and humbled himself greatly before the God of his fathers and prayed unto him and he was intreated of him and heard his supplication and brought him again unto Jerusalem unto his kingdom then Manasseh knew that the Lord he was God And why may not he who now lives in idolatry and bloodshed without the Law and seems to thee a Manasseh one who hath quite forgotten his God as Manasseh signifieth when his way is hedged with thorns being bound by the fetters of the Law by the Assyrians the besieging sin remember himself and return unto his God and strive as much against sin as he strove for it and resist it even unto blood and let out the very life blood and spirit of sin in the blood thereof is the life thereof striving against sin That Publican had lived a sinner without the Law for Publicans and Sinners are commonly shackled together who afterward smote his breast and said God be merciful to me a sinner And is he worse than Publicans and Sinners whom thou despairest of if not why may not the Lord smite and correct him by his Law who now lives without it so that he may smite his breast and though for the present he find no need of mercy say as he did God be merciful to me a sinner Matthew arose from the Receipt of Custom and from his custom of sin when Christ called him and he followed him Matth. 9.9 That prodigal mad young Fellow Luk. 15. who left his fathers house and went into a far countrey and spent his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living without the law as it were in an unsavable condition as the word may signifie he came to himself returned to his fathers house and found mercy And why may not he who seems to thee as mad as that prodigal who lives without the Law and in as unsavable a condition who hath spent his substance his stock of Grace return again to the Law and to himself and to his fathers house and find mercy Peter was in as desperate a case as abjuring and denial of his Lord thrice could put him into he lived without the Law and without Grace yet the Lord looked back upon Peter and he went out and wept bitterly and expiated his threefold denial of his Lord with a threefold confession of him Joh. 21. And why may not he who now lives without the Law and denies his Lord in works and in his life which is the worst kind of denial why may not he if the Lord be pleased to look upon him as he did on Peter deny himself and deny ungodliness and worldly lusts and live soberly righteously and godly in this present world So reasoned one of the pious Ancients Si Petrus post tam gravem lapsum ad tantam rediit eminentiam sanctitatis quis de caetero desperet si tamen egredi voluerit è peccato 2. Despise no man no not these Out-lawes those who live without the Law Paul once lived without the Law yet who so glorious an instrument of God as Paul was and a chosen vessel to bear the Name of Christ And who art thou who despisest another Aut sumus aut fuimus aut possumus esse quod hic est Either we are or have been or may be as this man is Are not we our selves Out-laws Who hath despised the day of small things If under Grace blessed be the God of all Grace yet ought we not though under Grace to despise those who live yet without the Law and are yet graceless and therefore the Apostle thought fit to remember those Churches to whom he wrote What had been their former life 1 Cor. 6.9 Neither Fornicators nor Idolaters c. Now lest they should out of a lofty despiciency vilifie and scorn such Such saith he were some of you and Col. 3.5 6. having reckoned up the like sins and concluded for which things sake the wrath of God comes upon the children of disobedience lest they should now despise these he presently adds in the which ye also walked sometimes while ye lived in them The Ephesians were now believers yet the time was when they lived according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Ephes 2.2 Here was a life indeed according to the course of this world what life was that what life is in the world All that is in the world is the lusts of the flesh the lusts of the eyes and the pride of life and thus the Ephesians lived and doubtless that was without the Law They were one with all these lusts nay they were one with the Devil himself for that follows they walked according to the Prince of the power of the air But the Apostle he never lived so No see whether he did or no vers 3. Among whom also we all had our conversation in times past c. as well as others Why then should we despise or vilifie any man Was it in their power or is it in our power to live according to the Law or according to the Gospel of Jesus Christ Doubtless neither for it follows God who is rich in mercy for his great love wherewith he loved us even when we lived without the Law and were dead in sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he quickned us or made us live together with Christ And therefore Tit. 3.2 He exhorts us to speak evil of no man to be no brawlers but gentle shewing all meekness
unto all men and why so for we our selves also were sometimes foolish Are none of us so still did the Apostle think we bear this testimony of himself that we should word it only or talk of it or that we should examine our selves whether we be such yea or no whether we are thus foolish yea or no Disobedience is the greatest folly in the world and therefore the Wise Man often in the Proverbs understands by the fool the disobedient man O ye foolish Galatians who hath bewitched ye that ye should not obey the truth 'T is a witchery to be disobedient unto our God Who of us would endure a disobedient Son or Servant and shall we call our selves Sons and Servants unto our God and yet continue in our disobedience who would endure these Vices in his Neighbour in his Wife in his Child in his Servant who doth not hate them in all these and yet will a man endure them in himself I beseech ye consider it well shall we live in these sins yet conceive our selves Gods Children what Children then think ye surely not worse than these though ye rake hell for them but if thou doest truly hate this lawless life then surely thou wilt first and chiefly hate it in thy self Charity thus truly begins at home and hardly otherwise I beseech ye Beloved let us suffer the correction and the instruction of the Law that we may be dead in our affections unto this wicked lawless life and believe in Jesus Christ and become conformable unto his death die with him that we may live with him and lay hold upon the Eternal Life And that loving correction shall make us great Psal 18.35 Repreh This reproves those who deal falsly with the peoples souls humour and please them in their sins flatter them in a sinful life wherein they live without the Law like those in Ezech. 13.18 19 22. Thus Ahab spared Benhadad 1 King 20.35 42. It is no good argument that a Magistrate is good towards God that he is merry chearful and lively This man lived i. e. he was frolick and jovial and merry without the Law NOTES more at large on ROMANS VII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandment came sin revived IN these words is contained the estate of the Man after the Law came And that in regard 1. of Sin that revived 2. of the man he died Four things must be explained 1. What Commandment is here meant 2. How the Commandment may be said to come 3. How sin to revive 4. How upon the coming of the Commandment sin revives 1. What Law what Commandment was this the Law of Nature or the written Moral Law Here is now a Controversie there are who restrain this to the written Commandment But if the Law came to some who lived without the Law before there was any written Law then surely it cannot be understood only of the written Law But the Law came to some who lived without the Law before there was any written Law for so Adam lived without a Law when he sinned and to him the Law came and made his sin known so that he was ashamed of it and hid himself Cain lived without the Law and to him the Commandment came and made the burden of his sin known unto him to be greater than he was able to bear Gen. 4.13 Pharaoh lived without the Law and to him the Commandment came and discovered his sin and the righteousness of God so that he confessed That the Lord is just and I and my people are wicked Exod. 9. If therefore unto these and innumerable others who lived without the Law the Commandment came and made their sin known unto them before there was any written Law doubtless these words cannot be understood only of the written Law That when the Commandment came sin revived For the Law of the God of Life which is written in the hearts of men not with ink but with the Spirit of the Living God that comes to every man and tells him what he hath done what he hath left undone it is that which is said here to come it is that which saith inwardly to the man Thou shalt not commit adultery thou shalt do no murder steal covet 't is that which inwardly accuseth the man and saith to him When thou sawest a thief thou consentedst to him and hast been partaker with the adulterers Thou hast let thy mouth speak wickedness and with thy tongue thou hast set forth deceit Thou satest and spakest against thy brother and hast slandered thine own mothers son These things hast thou done and I held my tongue and thou while thou wert alive without the Law thoughtest wickedly that I am such an one as thy self but I will reprove thee and set before thee the things which thou hast done And of men in this estate the Apostle speaks Rom. 2.14 15. But touching this Controversie whether it be the written or unwritten Law it matters not much to us so the Law 2. How may the Commandment be said to come When spiritual things as the Commandment here are said to come we are to understand that they are present and appear to be Thus God and Christ and Faith and the Law are said to come when they appear so the Lord is said to have come to Moses when he appeared unto him Exod. 19. And Christ is said to have come in the flesh 1 Joh. 4.2 when he appeared in the flesh or was made manifest in the flesh 1 Tim. 3. ult Thus 1 Cor. 11.26 as often as ye eat this bread and drink this cup shew ye forth the Lords death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until he come why He is with us alwayes to the end of the world Until he come therefore is until his life appear in us for our receiving of the Sacrament is our profession of conformity unto the Lords death until he come and live in us so 2 Cor. 4.10 Alwayes bearing in our mortal bodies the dying of the Lord Jesus that the life of Jesus may be made manifest or represented so Castel in our body for we which so live are alwayes delivered up unto death for Jesus our true lifes sake that the life of Jesus might be made manifest or represented in our mortal flesh O that every one of us so received this holy Sacrament which is indeed the true end of it Thus also Faith is said to come when it appears to be in us Gal. 3.25 and the reason is spiritual things are said to come when they appear as before So that the Law comes to the man when it is present with him appears to him makes it self known unto him and him known unto himself this explication I conceive may be sufficient 3. But how may Sin be said to revive The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to live not to revive howbeit the ancient reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth revived as we turn it and Origen read the Text
meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint and our Apostle here render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
other Graces as Tongues Prophecy Wisdom Knowledge and Faith it self are nothing worth And 2. From the use of it because by it all evils are born or avoided and all good done for Charity suffereth long and is kind c. vers 4 5 6 7. 3. From the duration and continuance of it beyond not only these Graces but even Faith and Hope it self for Charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away c. yea now abideth Faith Hope Charity these three but the greatest of these is the subject of this Discourse contained in this general point of Doctrine That though a man have prophecy and know all mysteries and all knowledge and though he have all faith so that he can remove mountains and yet have not Charity he is nothing An Argument indeed consisting of too many particulars to be fully discussed in a short time and therefore I will be very brief in enquiring into 1. The nature of Prophecy 2. The knowledge of all Mysteries 3. All Knowledge 4. All Faith 5. Removing Mountains 6. Charity and want of Charity And then as brief I must be in shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Truth and the Reason of the Truth that and why though a man may have prophecy and know all mysteries and all knowledge and have all faith so that he can remove mountains yet wanting Charity is nothing 1. Prophecy is one of those gifts of God unto men which they call gratiae gratis datae freely given unto man of God Rom. 12.6 which is either strictim or largely taken 1. Strictim whereby he is enabled to fortell things to come 2. Largely taken whereby one is able to speak God's Truth without difference of time This gift was given unto men under the Law for government of the Church of God such were Aaron and Samuel And for instruction of Gods people touching the Will of God such were all the Prophets whose Prophecies we read in the Old Testament Under the Gospel this gift was given unto men for exposition of Gods Truth and edification of his Church For he that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.6 The Divine things wherein the Prophets edified the people of God were either 1. Abstruse and hidden such as all Mysteries are And 2. The gift whereby these are understood is called Wisdom that 's the second thing Or else more ordinarily and commonly known And this gift they call by the general name of Science or Knowledge that 's the third which Truths when they beget assent we call it Faith which is generally nothing else but an assent to a known Truth that 's Faith This Faith is here described by an effect in mens opinion the greatest and most difficult removing mountains If ye ask whether this were ever done or no The usual answer is that no doubt many Saints have had as much Faith as could have removed Mountans if the necessity of the Church had required such miraculous effects For the manifestation of the Spirit is given to every one to profit withall 1 Cor. 12. But it is commonly denyed that it had been needful yet that as great or greater works than these have been done by Faith as raising of the dead dividing of the sea c. And yet some are reported to have done this as Gregorius Neocaesariensis for the building of the Church avouched for truth by Gregory Nyssen and venerable Bede and a poor Christian is said to have done the like for the defence of his Faith and saving of his life when one of these three were propounded to him Either 1. To remove a Mountain Or 2. Turn Mahumetan Or 3. Die As 't is reported by a Minorite Fryar in a Journal of his dedicated to the French King Anno Domini 1253. I know not how this satisfieth the doubt But it seems very strange that whereas in the Old Testament as Psal 30.7 and 48.1 Isai 2.2 3. and 11.9 and 40.4 Jer. 51.25 Zach. 4.7 beside many the like places A Mountain by consent of all that I know is spiritually to be to be understood yet in the New Testament where our Saviour in Matth. 17.20 And St. Paul in the Text speak of removing mountains Mountains must needs be litterally understood Shall the Old Testament point us unto inward things and the New to outward Shall Moses and the Prophets who are most-what figurative and typical put off the veil of Types and Figures And shall Christ rather put it on whose words are spirit and truth Joh. 1.6 How much rather then may we understand by Mountans in this place spiritual things also I will not beg your assent unto this interpretation The Scripture elsewhere challengeth it in many places For so pride and the lofty looks of men are Mountains Esay 2.11 The lofty looks of men shall be humbled and the haughtiness of men shall be bowed down c. And the day of the Lord of hosts shall be upon all the high mountains and upon all the hills that are lifted up vers 14. And in Chap. 5. the Prophet having reckoned up the peoples sins as covetousness luxury impiety injustice and pride all high swoln sins and the Lord now stretching out his hand to smite them vers 25. The mountains were moved saith the Text namely these swelling sins Nor is this a forced exposition for Apoc. 16. where Christ at his second coming destroys all sin and all the power of Sathan and the spirits of Devils and mystical Babylon out of the earth at vers 20. The mountains saith the Text were not found That this interpretation is genuine and proper appears by the description of Christ's first coming in the flesh Luk. 3.4 5. Prepare the way of the Lord make his paths straight every valley shall be filled and every mountain and hill shall be brought low Which I presume no man understands according to the letter but as St. Paul speaks of the mighty weapons of God 2 Cor. 10. That they cast down imagination and every high thing that exalts it self against the knowledge of God and bringing into captivity every thought unto the obedience of Christ So that generally the removing of Mountains is the removing and purging away of sins which is given unto Faith in Christ Act. 10.43 For through his name whosoever believeth on him shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission of sins and 15. Put no difference between us and them purifying their hearts by faith This is that which St. Ambrose and Rabanus interpret Virtutes facere aut daemonia per fidem ejicere To do wonderful works to do acts of power and to cast out Devils out of our selves yet if a man have all this faith and have not charity he is nothing But what is Charity Liber 3. sent distinct 27. It is Dilectio qua diligitur Deus
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
their Children cry than give them knives to hurt themselves withall 'T is true indeed that Paul saith All things are yours yet what wise man will give his raving friend a sword though his own or a cup of cold water or hot wine to his friend sick of a fever yet would not doubt to spend all he had to do him good Beloved there is no Mother so tender of her Babe or David of his Jonathan as God is of his Friends and Children To put a sword into a childs or a mad mans hand or glut an aguish man with cold water or hot wine God knows it is not half so dangerous or but the worst half the destruction of their bodies as to give wealth and honours to his poor He hath given a life and his own life too the bread of life the life is more than meat and would he not then give thee what food thou thoughtest convenient for thee if 't were convenient for thee he hath given thee a body and his own body and cloath'd thee with his own Righteousness the body is more than rayment and would he not give thee raiment thou thy self thought fit for thee if 't were fit for thee He hath given thee his blood and would he deny thee water He hath given thee himself a greater gift he could not give thee and would he deny thee a less if 't were a gift fit for thee No no beloved 't is for Gods poors sake that God seems thus cruel unto his poor for as he knows their wants so also their infirmities and with that eye wherewith he searcheth hearts discovers in his poor many foolish and hurtful lusts yet frozen and yet asleep in the heart so still so quiet as if they were not there which prosperity alone can waken and set aflote and therefore in such a case God is far more merciful in detaining them than he should be in giving them This is the summ and ground of his suspicion And thus our poor mans appetite hath been dull'd directly both from a certain knowledge of the things themselves that in themselves they are deficient and evil and from a strong suspicion that they are inconvenient and evil unto himself and therefore not to be desired of him The same desire is also blunted indirectly so as when an edged tool hit against some harder matter and finding no entrance there turns the edge upward or as the rayes of the Sun darted on the earth having no passage further are reflected heaven-ward even so the heaven-born Christian appetite recoils and turns the back on things below when 't is wholly set on edge for things above Thus David's appetite once heaven-touch'd but toucheth at the earth and up again it goes to heaven Whom have I in heaven but thee and there is none upon the earth that I desire in comparison of thee Psal 73.24 And therefore our Apostle exhorts the Colossians to set their affections upon things above and not on things upon the earth for he that doth the one cannot do the other he will hate the one and love the other he will hold to the one and despise the other ye cannot serve God and Mammon And the Reason is because the appetite as well as other faculties of the Soul being seriously employed about some one object cannot at once extend it self unto another But as a river whose stream is turned another way leaves the channel empty whence it came Or as in the beginning when the Spirit of God had moved upon the waters the waters were gathered unto their ocean and the dry land appeared Even so our poor mans sanctified appetite mov'd by the same Spirit of God reaching it self forth and running with full stream unto the Ocean of all goodness passeth over these earthly things and leaves them dry unknown and unsaluted Or like the poets Arethusa glides through the sea of this world without a salt desire And thus our poor mans desire is indirectly blunted so ye have the first way whereby Christ inwardly enables a poor disgrac'd Christian Man well to behave himself in his adversity by blunting his desire of what e're good seems absent The second general way is by procuring a delight and pleasing himself in the use of what is present whether it be naked poverty or Christian poverty 1. As it is naked poverty so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor man knows how to take pleasure in it by the light of Nature or the common illumination of the Spirit of God 2. As it is Christian proverty so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor Christian man's instructed how to take pleasure in it by a supernatural light of Grace A man would hardly believe there were any thing in naked poverty wherein a poor man could take delight had not a cloud of meer natural witnesses many ages past and those of the wisest too confirmed this Paradox not by a sullen opinion of fond affectation that they might seem to differ from other men or necessity as if they could not help it but by their own unfeigned voluntary poverty Many Reasons they had which as others relate so Aristophanes heaps up in his Plutus in the person of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summ of all this that this condition of all others tends to the good and furtherance of a contemplative and active life and the security of both Examples are obvious of Zeno and Anaxagoras losing their goods with joy or at least with patience of Bias not thinking his goods his own or if so not worth the carriage though from an enemy of Xenocrates refusing summs of money sent him from Alexander the Great of Crates casting his goods into the Sea nay the Cynick could never quietly possess that little houshold-stuff he had but a silly wooden dish when once he had seen a poorer man than himself drink water out of his hand I know not what he would have done had he seen Gideons Soldiers kneeling down and lapping water like dogs out of the river This last shall give one Reason for the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poverty is a compendious self-sufficient self-teaching virtue But these were all contemplative men plodding Philosophers unexperienced in the world 'T is true but Lycurgus and Plato to whom I may add the Author of Eutopia were all able if not active States-men The two last wish'd for a common-wealth as good as they had fashioned The first fashioned a Common-wealth as good as he could wish But all their Laws and constitutions abominated wealth as dangerous to their Cities insomuch that it was not lawful for any of their Citizens to be rich Howsoever this may seem strange and unreasonable because of the far differing estate of other Common-wealths yet the Common-wealth of Sparta by observing these Laws of their Lycurgus flourish'd six hundred years and after fell to ruine by their own neglect If then by the dimm light of Nature the common ray of Gods holy Spirit the poor man
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
thou approve thy Resurrection unto men It is not enough that thou sayest thou art risen The voice may be Jacobs voice when the hands are the hands of Esau Testifie thy Resurrection unto men as our Saviour did his to Thomas who would not otherwise believe it Shew them thy hands and thy feet let it appear by thy walking in newness of life by thy conscionable and faithful dealing by the pureness and cleanness of thy hands in the sight of God and Men by thy Christian like actions that thou art risen with Christ St. John hath given us this caveat Let no man deceive you He that doth righteousness is righteous even as God is righteous 1 Joh. 3.11 And Herod howsover otherwise deceived yet thus far reasoned well That John the Baptist was risen from the dead And therefore mighty works do shew forth themselves in him or are wrought by him We read Luk. 24.34 The Lord is risen indeed and hath appeared to Simon we read here that he appeared to the women and to the two travellers But we read not of Simon Simon is an obedient man and to such an one indeed the Lord appears such an one is raised together with him Means That we may thus arise with Christ Certain helps are needful whereby we may be delivered from the death of sin and advanced to the life of Righteousness And Christ affords us both For whereas Satan like Mezentius Emortua junxisset corpora vivis intangled us with the body of death and bound up iniquity in our hearts Prov. 22.15 Christ who is free among the dead he came to dissolve the works of the devil and he delivers us from the body of death Rom. 7. ult When we conform our selves unto his death and that not by fits or starts or for a day only as many are wont to hang down their heads like bulrushes for a day only at this communion day to pretend a great deal of mortification No no it will cost thee more Thou must take up thy cross daily and follow Christ in his death if thou hope to rise with him always bear about in thy body the dying of the Lord Jesus Christ the principal end of this Sacrament the shewing forth the Lords death 2 Cor. 4.11 Being thus daily mortified and dead unto sin cast thy self into thy Saviours grave by like Humiliation and self denyal as the dead man was cast into Elisha's Tomb so shalt thou revive and rise again as he did 2 King 13.21 For if we be grafted with him according to the likeness of his death and so be buried with him we shall be also grafted with him according to the likeness of his resurrection Rom. 6.5 Now as Christ becomes the death of death and so delivers us from the death of sin So he advanceth and raiseth us up also to the life of righteousness For whereas he that is faln and not able to rise alone must help himself by a staff or anothers hand or both and relying upon these means to raise himself thereby 1. The staff is the Law Thy rod and thy staff i. e. the Law the Chaldee Paraphrast But the Law is too weak a staff to raise us like that of Elisha wherewith he sent his servant to raise the Shunamites dead son to life but it would not be 2 King 4.9 the Law cannot give life Gal. Elisha must come himself Elisha who is that The saving health of God or God our Saviour or the strong Saviour or salvation so the word properly signifieth And who is that but Christ For what the staff of the law could not do God sent his Son c. Rom. 8.3 There 's the staff the strong staff But who gives the hand 2. Who else but those who are strong in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our relying upon these means to raise us unto newness of life is our confidence in the Power of God which is resolved into Faith and Hope for we are raised together with Christ by Faith in the operation of our God who raised him from the dead Col. 2.12 And those who will not believe shall not be able to exalt themselves Psal 65. Heb. 7. whose Title in the Vulgar Latin is In finem canticum Psalmi Resurrectionis And herein is a main difference between that which some call Faith a resting upon Christ not only for pardon of sin but also for the acceptance and accounting of their persons righteous in the sight of God for salvation This description of Faith much differs from that of the Apostle Heb. 11.1 Faith is the substance ground or confidence in the Margin of things hoped for the evidence of things not seen For the former description of Faith puts men actually in a state of Righteousness and Salvation and so there needs no strife no conflict with our sins we are righteous already This latter description of Faith puts believers upon all acts of obedience as is evident throughout that whole Chapter This Faith is a fighting Faith a faith that overcomes the world 1 Joh. 5.4 The former description of Faith makes men justified and righteous in the sight of God by that righteousness which Christ wrought for them many ages since if they can but believe it But self-love will make a man believe any thing that he would have Quae volumus facile credimus The Apostles description of Faith doth not make or suppose men righteous by what Christ hath done already for them but makes them to relye upon Christ the Power of God for the effecting and working in them that Righteousness which God requires So ye shall read Through faith they subdued kingdoms wrought righteousness c. Vers 13. It is true we are reconciled unto God by the death of his Son but we are saved by his life Rom 5.12 which life of Jesus Christ appears in our mortal flesh 2 Cor. 4.10 11. So that it 's no marvel that men exceedingly magnifie that faith of their own making and neglect that Faith of God whereof the Apostle speaks since by the former they are assured of all things already done to their hands whereas the latter puts men upon relying and trusting on the Power of God enkindling love for the obedience of Faith which because hard and difficult most men eschew and abhor proclives à labore ad libidinem quae nolumus difficulter credimus Thus Faith raiseth us and so doth Hope For God according to his abundant mercy begets us again unto a lively or hope of life according to the Syriack by the resurrection of Jesus Christ 1 Pet. 1.4 And both these are operative by love for such is the attractive Power of Christ's Resurrection who as a load-stone draws the iron so he being risen by the cords of Love draws all men unto him for the love of Christ constraineth us that we so judge that if one dyed for all then all were dead and that he dyed for all that they who live should not henceforth live unto themselves
to Gods Creation in the framing of mans heart so that it is not to be wrought upon otherwise than by perswasions contrary also to the nature of obedience which is never forced but is purely voluntary as in the example of Paul's Conversion his own Confession is I obeyed the divine Vision yet if ever any should seem to be forced we might conceive he was but he saith expresly I was not disobedient to the heavenly vision Otherwise if the Grace of God should force men to break off their sins to deny ungodliness c. this then would follow and I beseech ye mark it that the Grace of God should enforce men to be obedient and then reward them for being so which how absurd and against Gods dealing it would be ye that are wise may judge Besides this is contrary of a command that should be directed by a wise King unto his Subject to be performed and that upon pain of death which yet his Subject cannot choose but he must do being forced what else do they affirm who live in their sins and say that they wait for such Grace from God as shall make them even against their wills to deny their ungodliness and worldly lusts c. and after this compulsion the only wise God shall vouchsafe unto them the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ But does not the Apostle bid us to hope perfectly for the Grace that shall come unto us at the Revelation of Jesus Christ 'T is true but what are the words immediately before Gird up the loyns of your mind be sober and hope to the end 1 Pet. 1.13 But Abraham hoped against hope It 's true he hoped against the impotency and weakness of his own flesh in the mighty power of God who had promised and was able to perform And Abraham when he thus hoped was obedient unto the voice of God and kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 But what promise what word of God hast thou to hope in who livest in thy disobedience and contrary to the Commandment of God He who hopes for the Grace that shall be reveiled c. he purifies himself as God is pure Hence observe and note the absurd Litany and disorder wherein men are taught to hope for expect and obtain their Salvation 1. to know their own misery 2. to believe that they are justified from all their sins 3. to perform duties of sanctification and that by way of gratitude and thankfulness unto God for beside that Justification and Sanctification are often taken for the same in Scripture Justification is here set first and a man is taught to be sure of that then is he taught the Doctrine of Sanctification wherein he is taught obedience to the whole Law of God Mortification of sin cutting off the offending right hand and foot plucking out the right eye entring in at the strait gate and all this after a man is assured of his Justification after he is assured of Eternal Life I hardly believe that any man will be forward to do all these hard duties when he is first made sure of the main when he is first assured of his Justification and Salvation If the Devil himself would make a System of Divinity he would put Sanctification somewhere for how can falsehood and errors be swallowed unless they be glossed over and sweetned with some truth and truly they have set Sanctification in the very worst place it can be put yea and he is taught then that he can never perform it as he ought though assisted by the Grace of God and further a man is left to his own discretion whether he will perform it or not for herein he must express his thankfulness now gratuitum is bonum opus it 's such a good work that if done 't is well if not done there 's no harm done for he was sure of his Justification and Salvation before and therefore his Sanctification is likely to prove but a slight business for 't is long before a man can be assured of his Justification he sees but little ground for it but when he has once perswaded himself that he is Justified a little Sanctification will serve the turn as begging Strangers or Fidlers will scrape a long while till they have gotten a largess and then a stroke or two and we thank you such is the Sanctification when men are already sure of their Salvation performed by way of thankfulness unto God quanto rectiùs his The Grace of God in the Text propounded proceeds according to another method 1. It discovers and propounds Salvation unto all men 2. It then teaches them by what means or upon what condition they may obtain it viz. by denying themselves c. all ungodliness c. the whole work of Sanctification 3. The Grace of God warrants those who are so Sanctified to wait and look for Justification and the blessed Hope Hence 1. those may be reproved who look for no better things than what they can see with their eyes Isai 33.2 2. They are to be reproved who bestow their precious Faith and Hope and Love on vain things upon a vain imagination on such things as will not profit in the latter end when they should profit us most 3. Hence may be reproved the hypocrisie of thousands who pretend hope and expectation of Christ's Kingdom and his glorious appearing yet deny not ungodliness and worldly lusts to live soberly c. This Text clearly discovers their hypocrisie and falseness when they pretend so much Faith and Hope according to their ordinary asseverations as they hope to be saved as they hope to see the face of God as they hope to live c. I say believe no wicked man when ever he saith so he has no hope at all no ground for any such thing 't is a meer fable he extremely deceives himself and would also deceive thee had he Hope did he look for the blessed Hope c. he would deny ungodliness c. he who hath this hope in him he purifies himself as God is pure 1 Joh. 3.3 But this speaks great consolation to those who indeed and according to the terms or condition of Gods Holy Word and Gospel look for the blessed Hope as before Isai 33.2 What though thou have looked long and he that shall come be not yet come the Lord hath put the times and seasons in his own power not only those which are common to all men but those which more specially concern every person believing in the Lord Jesus what then although he yet appear not unto thee 1 Tim. 2.6 He gave himself a ransom for all for a testimony or to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due time or rather in their several seasons Thus more clearly the Apostle speaks of the appearing of our Lord Jesus unto Timothy 1.6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul gives Timothy a charge to keep the
Jews which St. Paul foretold 2 Chron. 3.16 That when they should turn to the Lord the veil should be taken from their heart St. John Revel 11. saw the two witnesses slain and lye dead for a time which some understand of the two Testaments St. Paul calls the Old Testament without the Spirit a dead letter But here through the abundance of the Spirit which he had received he deals with it as Elias did by the widows son whom by calling upon God he restored to life again 3. This Epistle is a full System or body of Divinity treating of God his works of Creation Providence Redemption Sanctification Glorification of the Creator and all Creatures visible and invisible of Gods Counsel and Will in saving mankind of the way of Salvation most distinctly clearly and fully 4. This Epistle treats of many Arguments which are not touched elsewhere in the New Testament at least not so plainly as the Priesthood of Christ after the order of Melchizedech 5. Whereas it would not have been delightful but irksome to him to read the Books of Leviticus and other parts of the Pentateuch yea of all the Old Testament concerning the Tabernacle and Vessels Minister and Services He hath in this Epistle set up such a light that we may behold them with great comfort and contentment 6. That the Scripture is Gods Letter sent from Heaven to men Gregory more properly agrees to this Epistle And therefore peradventure it was not without Divine Providence that this Epistle carrieth with it no Inscription of mans that it might be received as the immediate Letter Epistle and hand-writing of God directed to the Hebrews i. e. his peculiar people 7. For further recommendation of this Epistle one conjectures that for the conversion of the Jews no Scripture of the Old or New Testament will be so serviceable as this being as an hook baited with the Law wherein they are so zealous and wherewith they are so much delighted For all these reasons I hope this Epistle will not be unacceptable or unwelcome unto us proceeding from our own Apostle and Teacher The Teacher of the Gentiles who as he had a greater circuit or circumference than all other Apostles So this Epistle may be called the Center of all his writings without doubt it is his Master piece and in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A portable Bible of the least Volume In this Epistle St. Paul is to us a spiritual Plutarch it containing nothing but Divine Parallels and Morals In the first and second Chapter a Parallel between the Dispensers of the Law i. e. the Angels and the Dispenser of the Gospel i. e. The Son of God In the third a parallel between Christ and Moses In the fourth between Canaan and the Sabbath each whereof was a typical rest of the Kingdom of God which is a true Sabhatism or Rest As also between Joshuah and Jesus Christ between David and our blessed Saviour In the fifth between the calling of Aaron and Christ In the sixth between two sorts of Earth good and bad And two sorts of men believers and unbelievers In the seventh between Melchizedeck and Christ In the eighth between the Priesthood of Aaron and Christ also between the first and second Covenant In part of the ninth between the Tabernacle of Moses and that whereof Christ is the Minister In the rest of the ninth and tenth between the Levitical Sacrifices and Christ's Sacrifice In the eleventh between the Faith of the Patriarchs and Ours and fruits and differences of both ours preheminent and better than theirs In the twelfth between the Law and the Gospel between the two spiritual estates figured by Mount Sinai and Sion or Jerusalem In the thirteenth between the heifer or bullock burnt without the camp and Christ suffering without the city Out of all which the Apostle draws Moral consequences and instructions and so ye have the summ of the whole Epistle We may divide this Epistle into two parts 1. A description of Christ 2. A description of Christianity due and endebted thereunto Or this Epistle is 1. For the form Didascalical or Doctrinal 2. For the Scope Proleptical or hortatory where the Apostle exhorts the believing Jews first to perseverance in the Faith in them in the twelve first Chapters And secondly to bring forth the fruits of Faith Chapter the thirteenth First perseverance in Faith is urged from the instrument and general object of Faith the Gospel far preferred before the Law Chapters 1 2 4 8. Secondly from the special object of Faith Christ described in his person and three-fold Offices Thirdly from the end of Faith Gods promised Rest and our Salvation Chapter the third and fourth Fourthly from the description and commendation of Faith it self in its manifold and wonderful effects and the honourable Persons and Subjects in whom it was conferred Chapter eleventh More particularly In the first Chapter we have the Commendation and Prelation of the New Testament above the Old in regard of the dispensers of the one and other and an exhortation grounded thereupon Chapter 2 c. In the first we have a Collation in the second an Illation or Inference a Parallel or Corollary The Collation is twofold First between the manner of dispensing the Old and New Testament Verse 1.2 Secondly between Christ and the Angels in the rest of the Chapter An Epistle full of Divine Mysteries full of Spiritual and Heavenly Consolations O how beautiful are the feet of those who bring such Glad Tydings True Beloved if they belong to us let us look upon the Superscription of the Epistle it is written to the Hebrews ye may remember that great Lord in Samaria 2 Kings 7. he heard news of great plenty yea he saw it with his eyes but eat not of it And Pharaoh's Baker was over-joyed when he heard the interpretation of his fellows Dream and hoped the like of his own but it proved quite contrary his fellow was exalted to his place in the Court but he to the Gallows Gen. 40. Many there are who dream themselves into a blessed condition but when they awake all is but a Dream Esay 29.8 They are Hebrews to whom this Epistle is directed they are spiritual Hebrews not carnal are we such spiritual Hebrews God grant we be yet let it not be tedious unto us to try and examine our selves whether we be such or no The Spiritual Believers are those of the Circumcision they are true Jews they are the Israel of God they are true Hebrews if we be such this Epistle will be dedicated unto us 1. They are those of the Circumcision Now we know that in the Old Testament the Heathen who would adjoin themselves to Gods people and so become Jews must circumcise themselves to the Lord the true Circumcision worship God in the Spirit Philip. 3.3 They put off the body of the sins of the flesh Col. 2.11 2. The true Jew is such inwardly who praiseth God and whose praise is of God
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
Ahab that he may go up and fall at Ramoth-Gilead And there came forth a spirit and stood before the Lord and said I will perswade him I will be a lying spirit in the mouth of all his Prophets And he said Thou shalt perswade him and prevail also Ahab was deluded by his false Prophets who humoured him in his sins so that Elijah and Micaiah were accounted his enemies because they told him the truth and would have put him in a way of subduing his true and spiritual enemies his covetousness and pride And I doubt not but it is the condition of many of us that we listen only to such Doctrine as sutes most with our pleasure and ease and if we hear any other that sets us upon Duty self denyal mortifying and crucifying our lusts we count such our enemies because they tell us the truth Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusions that they should believe a lye that they all might be damned who believe not the truth but had pleasure in unrighteousness 2 Thess 2.10 11 12. The Devil fights against thee by false tongues like sharp arrows thou provest angry and pettish the Lord was working thee to a resemblance of himself He was despised and rejected of men a man of sorrows and acquainted with grief He would now demolish thy pettish and angry distemper and work thee to a likeness of himself in patience and meekness what hope is there that thy spiritual enemies should ever be subdued when thou hatest thy reprover and him that discovers them unto thee Consol I hate iniquity and I find the greater opposition that must needs be Job had his name from his enmity against all iniquity the Devil used all his Engines to oppress him but ye have heard of the patience of Job To those who are cast down by sight of their sins be not dejected poor soul God is beginning a good work in thee O but I perceive my lusts very strong and potent in me an enemy must first be discovered before he be overcome while thou wast yet in thy sins and overcome by them thou wast at ease and perceivedst them not thine enemies Rom. 7.7 8 9. This is meant by Luke 11.21 When the strong man armed keeps his palace all his goods are in peace He let the Jews enjoy peace while they were subject to him but now the stronger man is come and begins to grapple with the enemy now thou losest thy former peace O but I find a great confusion in my soul that thou mayst do it cannot be avoided a conflict there must be and that of long continuance before the enemy be overcome There was long war between the house of Saul and the house of David 2 Sam. 3.1 but the house of David waxed stronger and stronger and the house of Saul weaker and weaker And there is great reason this contention should be very long we had deeply plunged our selves into sin that 's easie to do Sed revocare gradum superasque evadere ad auras Hic labor hoc opus est To be able to get out again it will cost a great deal of pains a great deal of strugling besides the Law that discovers our fall and our enemies that keep us down that 's weak by reason of our flesh Rom. 8. Grant the Law were strong yet if we be weak what help is in it Recipitur ad modum recipientis Mean time despair not poor soul there 's hope there will be an end of this conflict to thy comfort if thou be of David's side there will be an end of that conflict between the seed of the woman and the seed of the Serpent when the seed of the woman shall break the serpents head when the true David shall tread Satan under his feet yea under thy feet Rom. 16.20 only be thou of David's followers only observe how they are qualified that are his followers Psal 101.3 I hate the works of them that turn aside How long wouldst thou endure a course of Physick if thou wert sure at length to recover Christ is the best Physician that hath undertaken the cure he comes speedily to thy succour he hath wings and healing under them How long wouldst thou endure a sute at Law if thou wert sure to overcome Thou hast the best advocate the Spirit of God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16.21 Exhort Not to hinder the work of the Lord Let God arise and his enemies be scattered we keep him under and will not suffer him to arise What enemies we are to our own souls Let patience have it's perfect work 't is that by which we possess our souls if we lose that if we hinder the work of that we lose our souls and then wo be to them that have lost patience saith the wise man let the truth free we hold it in iniquity we our selves bind the stronger man as the Jews bound Sampson if we let him free he 'll conquer all our spiritual enemies and make us free if the truth make ye free then are ye free indeed That which is born of God overcometh the world God hath a world yea worlds and the Devil hath a world one at least Setting aside all other significations of the world less pertinent unto this place of Scripture here it signifieth especially 1. The sin and evil of the world the lusts of the flesh the lusts of the eyes and the pride of life 1 Joh. 2.16 2. Or worldly men that lye in sin and evil either the world of wickedness as S. James calls it Jam. 3.6 or the wicked of the world 2 Pet. 2.5 which that which is born of God is here said to overcome Overcoming is the act of him who prevails and is superiour in contention of which victory is the event and issue which is two ways obtained faciendo and patiendo by doing and suffering 1. Victory obtained by doing is the plenary and full conquest of sin and sinful men of the world 2. By suffering is the indefatigable and unweariable enduring the assaults of the world and worldly men with a final frustrating and wearying of them as an anvil and adamant wearieth him who strikes it And both those wayes the first born of God overcomes the world For 1. as the Lion of the Tribe of Judah as a King he actively subdues every enemy and treads the arch enemy under his Saints feet Rom. 16. And 2. as a Lamb he also passively overcomes every enemy Revel 17.14 These shall make war with the Lamb and the Lamb shall overcome them for he is the Lord of Lords Isai 63.3 I have trodden the wine-press alone and of the people there was none with me This is the kingdom and the patience of Jesus Christ Revel 1.9 And as Christ the first born of God so the Saints who also are born of God they overcome the world They subdued kingdoms wrought righteousness
obtained promises stopped the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight the armies of the aliens Hebr. 11.33 34. If we refer this victory over the world atchieved by those that are born of God unto superiour causes of it it 's to be ascribed unto God the Father through Christ the Son Ye are of God saith our Apostle therefore ye have overcome them 1 Joh. 4.4 and 1 Cor. 15. Blessed be God who giveth us victory through our Lord Jesus Christ If we look at the motive and principle in God it is his Love in all these things we are more than conquerours through him that loved us Rom. 8.37 Through him indeed for having himself conquered the world he yields it over unto us as many as are born of God and in the kingdom and patience of Jesus Christ for so Joshuah having himself trodden on the necks of those five Kings Josh 10. he called for all the men of Israel and said unto the Captains of the men of war which went with him Come near and put your feet upon the necks of these Kings c. fear nothing saith he nor be dismayed be strong and of a good courage for thus shall the Lord do unto all your enemies against whom ye fight And even so the true Joshuah Behold saith he unto his Brethren that are born of God I give you power to tread on Serpents and over all the power of the enemy and nothing shall hurt you Luk. 10.19 And when the Lamb had overcome the Kings Apoc. 17.14 't is added that they who were with him were called and chosen and faithful and therefore the victory of those who are born of God is in the Text ascribed to Faith according to that of our Saviour the great Captain of our Salvation who thus heartens on his Soldiers Confidite ego vici mundum be strong and confident or faithful I have overcome the world And yet it may be doubted whether all that is born of God overcomes the world for that 's the work of a perfect man saith Aquinas whereas there are inferiour degrees of those who are born of God I answer 't is true indeed degrees there are of those that are born of God 1 Joh. 2.12 13. yet is there no degree so low but hath with it an ability of resisting and not yielding to and obeying the world So that the victory of the world may be considered either 1. In the real and perfect accomplishment of it or 2. In the sincere and thorough will purpose and endeavour of so doing as also 3. According to the divers degrees of Faith in the Soldier of Jesus Christ they were the Captains of the men of war who set their feet on the necks of the five Kings Josh 10. And it is the speech of Christ to his Apostles I give you power c. and of St. Paul now an old Soldier a perfect man in Christ Gal. 5.24 The world is crucified unto me and I unto the world and I am able to do all things in Christ that strengthens me He was yet but a young Soldier when whether in his own person or personating another I dispute not he thus complains Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members such an one is as yet a child come to the birth but there is not so much strength as to bring forth yet will there is and purpose and endeavour as appears by his professed aversation and hatred of sin vers 15. and searching after ability to do it at vers 18. his heavy complaint for his disability and weakness vers 24. He was but a young Soldier in Christ when he cryed out Lord what wilt thou have me to do he was ready in will but weak Hercules strangled the Snakes yet in his cradle Christ is as yet infirm and weak 2 Cor. 13. What is Christ weak Yes as the Law is Rom. 8.3 by reason of our flesh like a lawful Monarch exhorting and commanding yet not able so fully as he would to effectuate his commands like David newly come to his Kingdom the Sons of Zerviah are too strong for him even tribulation and anguish God led them not through the way of the Land of the Philistines though that was near lest the people repent and return to Aegypt but God led them by the way of the wilderness Exod. 13.17 And yet even in this first and weakest age of Gods Child he may be said in some sort to overcome the world in that in will in purpose in resolution in holy endeavour he fights with it yea so effectually that he denies ungodliness and worldly lusts whiles he yields not but resâ—sts the Devil and he flees from him Jam. 4. even such a child is known by his doing Prov. 20.11 so that even such an one in a sort overcomes the world Our worldly lusts are our true enemies so the Apostle tells us that the wisdom of the flesh is enmity against God Rom. 8.7 and the friendship of this world is enmity against God Jam. 4.4 And the Apostles reason is remarkable the wisdom of the flesh is enmity c. because it is not subject to the law nor indeed can be so that whatsoever is not subject to Gods Law nor can be is Gods enemy Of the same nature is our envy hatred and malice pride covetousness anger c. which we guild over with other names either 1. Good as calling envy hatred and malice by the names of zeal and religion and pride knowing of a mans self and his place and covetousness good husbandry or thriftiness c. Or else 2. call them by the names of things though not good yet pardonable as infirmities and frailties and weaknesses of the Saints and then all 's well so that it 's no marvel that the Apostle calls lusts deceitful and deceivableness of unrighteousness and a mystery of iniquity It is the grand imposture and the greatest deceit in the world when we do so dangerously couzen and cheat and mistake our selves taking our friends for our foes and our foes for our friends hating the things that we should love and loving the things that we should hate Thus we love our home-born fleshly lusts and embrace them as our dear and bosom friends which are indeed our greatest enemies the enemies of our own houshold Matth. 24. fleshly lusts war against the soul 1 Pet. 2.11 they seem our friends as those which are born in us of our flesh and of our bone but they are indeed our enemies as being such as cannot be subject to the Law of God as swallowes and bats and rats and mice and other vermine because they are bred in our houses they seem to be tame but they can never be tamed so the wisdom and holiness and lusts of