sense imagination and understanding according to none of which a man is said to be morally good or bad but according to the will and charity the best habit of it so that it cannot be denied but that the sense fancy and understanding of flesh and blood may ken and pry far and reveal much of Divine Truth yea see farther than some others who are spiritually minded Thus John 11.50 Caiphas saw it was necessary that Christ should dye which Mat. 16.22 St. Peter saw not Yet are these said not to know them nor reveal them because neither extensively according to the latitude of the object nor intensively according to the due and through perfection of the act 1. Not extensively because there is yet a veil and covering upon the object which they see So that albeit they see far into Divine matters yet not unto the end of the things they see saith the Apostle 2 Cor. 3.13 Col. 2.18 Their sight is bounded with a shadow so that seeing they see not somewhat they see that is true yet they see not the utmost truth of what they see for who more skilful in the Letter of Moses's Law than the Scribes and Pharisees yet they believed not in Moses's Law saith our Saviour and proves it because they believed not in him who is the end of the Law saith the Apostle understanding neither what they say nor whereof they affirm 1. Tim. 1.7 2. And as they fail in extent of the object so in the intensiveness of the act for there must be not only Vrim but Thummim also in the breast-plate not illumination only but integrity of life also in him who reveals Divine Truth and therefore knowledge in the Scripture notion is then thorow and perfect when it is terminated upon the heart and Revelation is then thorow and perfect when it proceeds from the heart according to that true Rule That the heart is the term of all actions from without and the fountain of all actions from within whether they be words or deeds Thus the true Knowledge and Wisdom which is the ground of Revelation is affective and experimental and effective whence it is that Knowledge and Wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of Knowledge the Lord Jer. 22.16 speaks to Jehojachim Did not thy Father do judgment and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Such is not the Knowledge and Revelation of flesh and blood it 's not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or rather but as leaden pipes they convey or derive the water of Life through them to others but drink not of it So Posts and Carriers convey mysteries of State but are not privy to them Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the Kingdom of God The pe◠of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremiah ch 8 9. yea though what they said was true yet as they said it it was false not true for though they say the Lord liveth they swear falsly saith the same Prophet Chap. 5.1 2. and therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity for no man can say That Jesus is the Lord but from the Holy Ghost Thus did St. John That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of Life That which we have seen and heard declare we unto you Seeing therefore the Revelations of flesh and blood extend not unto the true end nor proceed from the true beginning they are in Gods account as null Obser 1. This shews the reason why there are so few true Disciples of Christ Confer Notes in Mark 4.11 Obser 2. See the vain and fruitless labour of flesh and blood See Notes ut ante Mark 4.11 Repreh But O the boldness and presumption of flesh and blood how impudently dare many proud and foolish men who know nothing but dote about questions and strifes of words yet how impudently dare they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adventure to intrude into the things they have not seen vainly puft up by their fleshly mind yea out of the corrupt principles of carnal wisdom or a conceit of deep knowledge of the Scriptures either their own or hear-sayes and taken upon trust from others they presume to judge of spiritual things and out of darkness to declare the light and pronounce definitively of Gods truth which they mean time hold captive in iniquity Thus man would be wise though Adam be born like the wild Asses Colt Joh. 11.12 But happy were it for them and for the Church of God if their presumptuous folly proceeded no further but their prophane bablings encrease to more ungodliness and their word eats like a Gangrene and spreads it self to the perversion of unstable souls for whereas the Gospel of Christ is a Gospel of peace and unto Shilo the people ought to be gathered according to which St. Paul adjures the Thessalonians by our gathering together unto Christ 2 Thes 2.1 The partial wisdom of flesh and blood scatters and divides all into Sects and Schisms all differing among themselves and from the Truth which yet the Leaders of every Sect undertake to reveal to men every one adorning and admiring the Fathers of their several Factions as the Samaritanes honoured Simon Magus for the great Power of God because for a long time he had bewitched them with Sorceries And because they know that Christ is not divided every Sect monopolizeth and appropriates Christ intirely to it self Whence are those seditious voices Here is Christ and there is Christ He is in the desart say some nay say others He is in the secret Chamber nay others of late say He hath forsaken the known world Luk. 17.21 And according to Daniel's Prophesie of our times Dan. 12.4 Many run to and fro and knowledge is much encreased And every Sect must be the True Church and therefore every Sect to other must be a false Church and therefore every one is embittered against every one hateful one to other and hating one another and hence come wars and fightings among us Well therefore might the Wise Man say Quid nequius quam quod excogitavit caro sanguis There is nothing more wicked than what flesh and blood hath devised Beloved there
parabolical Narration of the King of Kings his provision of an Heavenly Marriage-feast 2. His invitation of Guests Jews and Gentiles and 3. His dealing with them The invitation is double The words I have read are a part of the latter invitation wherein we have these two parts 1. The vocation or invitation it self Come to the Marriage-feast 2. The inducement or motive to come unto this Marriage-feast All things are ready As the words are in themselves an Exhortation enforced by a reason so I intend to handle them If I shall first have explained the meaning of the words for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synechdochical such is the fulness of the Word of God they signifie more than they seem at the first view 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifying not only the Marriage it self but the Feast of Heavenly Virtues and Graces and therefore the Syriac word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast or Banquet properly of Wine So also that which is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 2.1 is in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symposium a banquet of Wine So likewise this hortatory word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not only a bare coming unto this feast of Graces but a yielding a willingness a desire to partake of it as also in our English to be willing or yielding is to be coming The Analogie between the Spiritual and Heavenly Graces and a Feast are in the Substance and in the Circumstances And in the Substance the notion of a Feast imports variety and abundance of the best and choicest meats and drinks fit for sustenance and delight which the Scripture is copious in reciting and that with accommodation to the kinds of food used in the Eastern parts of the world at their Feasts they being otherwise wont most what to feed on the fruits of the earth as appears 2 Sam. 16.1 Bread and raisons and summer fruits and 17.28 wheat and barly and flowre and parched corn Except in times of feasting as appears besides by Esay 22.13 God called to weeping and mourning and they feasted slaying of Oxen and killing of Sheep Jam. 5.5 Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter for then as in the Text there was slaying of Oxen and killing of Sheep and such provision mystically the Lord makes for his Guests Oxen and fatlings beasts fat things full of marrow bread and wine wine on the lees well refined c. Esay 25. And all these and more then all these represent Christ with all his Graces and Virtues Abundance of Righteousness it runs down like a mighty stream Amos 5.24 And abundance of peace running down like a river Esay 66.12 and joy unspeakable and full of Glory 1 Pet. 1. For he is that Spiritual meat 1 Cor. 10.3 4. that Flesh Joh. 6.55 that wine that bread that came down from Heaven Joh. 6. v. 51. He is the Lamb the Sheep the fatted Calf the Heifer yea all those Sacrifices which Solomon Hezechias and Josias offered all figured out Christ and Christ alone unto us and all too little In whom are all the treasures of the wisdom and knowledge of God in whom all the fulness of the Godhead dwells bodily Col. 2.9 Who himself is all things Col. 3.11 So that as the bread which God gave his people in the Wilderness had in it the delight of every taste even so Christ the Heavenly Manna hath in him the virtue relish and efficacy of all Spiritual food meats and drinks and is able to content every delight and is agreeable unto every taste Wisd 16.20 21. And very fitly is Christ compared to the food of this heavenly Feast for 1. As food is the support of Natural Life bread strengthens mans heart and wine makes it glad Psal 104.15 So Christ is the nourishment and sustenance of the Spiritual life which gives life unto the world Joh. 6.33 And is the gift of God for that end Psal 104.27 28. These all wait upon thee that thou mayest give them meat in due season when thou givest it to them they gather it when thou openest thy hand they are filled with good and so is Christ also for the same end the gift of God Joh. 4. yea he gives himself for the life of the world Joh. 6.51 There must be a mutual application and union between the nourishment and the body nourished so between the Soul and Christ and therefore the Lords Supper is called Sacramentum unionis and in our ordinary speech the Communion Without food the body perisheth and without Christ the Soul Vnless ye eat the flesh of the Son of Man and drink his blood ye have no life in you These beside many more are the resemblances of Christ unto food at this heavenly feast if we respect the nature of this feast and the substance of it 2. In regard of the circumstances the analogies and resemblances may be many in regard of the Feast-maker the musick the mirth the dancing the attendance it is a marriage feast 1. The Maker and Master is the great King of Kings God the Father he gives his Son the Bridegroom to the Church his Spouse Joh. 3.16 and he the very same gives the Bride the Church unto his Son Joh. 6.44 No man can come to me except the Father which hath sent me draw him which becometh flesh of flesh and bone of his bone yea of one spirit with him 1 Cor. 6. being thus joyned in this Heavenly and Spiritual Matrimony 2. The Musick at this Feast is the harmony of all the Graces and Virtues knit together Virtutes sunt connexae in the good Conscience which it self is the continual feast Prov. 15.15 This is the musick at the banquet of wine Ecclus. 49.1 Hence 3. Ariseth the Mirth which God commands should be at his Feasts Deut. 16.15.14 Thou shalt rejoyce at thy Feasts surely rejoyce But is there any need that the Lord should command joy at feasts He speaks not there of the joy of wild Asses nor of the joy that runs over at the mouth but of that which the stranger intermeddles not withal that joy unspeakable 1 Pet. 1. The joy which proceeds from Righteousness Rom. 14. 4. At the Lords Feasts eating and drinking and dancing and making mirth Judg. 21.19 20 21. The word which signifieth to keep a Feast signifieth also to dance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart danceth for joy Psal 28.8 5. The Attendants at this Feast are the Holy Angels whom God hath made for this purpose Ministring Spirits Hebr. 1. yea Christ himself he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garment of a servant Phil. 2. and is among us or in us as he that serveth Luk. 22.27 He according to our decorum and fashion at a Marriage-feast he himself gives himself and makes his Servants to sit down to meat and comes forth and serves them at this
c. yet if there were any satisfaction it were the more excusable but the wise man adds The Appetite is not filled he eats and drinks and does the same thing over and over a beast is more happy than such a man because he hath an immortal Soul that hungers and thirsts yet he suffers it to languish for want of food The appetite i. e. the soul so the Hebrew is not satisfied But grant it that the appetite were satisfied yet that natural food can but support the body 'T is no more nor better than if a man should daily be repairing a mud-wall The body cannot continue without such nourishment forty days what a great miracle Consol To those who have this Divine food in them these are they who indeed are filled with all the fulness of God Ephes 3. These are they who seem to want outward meat perhaps but they have meat that others know not of Joh. 4. Martha runs about but Mary hath chosen the better part The Manna of Gods Word hath all tastes in it Wisd 16.20.26 Hebr. 13. Be content with what ye have for he hath said I will never leave you c. He that gathers little hath no want c. 2 Cor. 8.15 Murmur not poor Soul In the time of want they shall have enough Joseph dined with his brethren at noon i. e. in the heat of persecution In my fathers house there is bread enough and I perish for hunger I will go to my Father some comfort for the prodigal who hath wasted his substance and lived among the Swine But I have drunk a cup of deadly wine Psal 60.3 even so Job was charged by Eliphaz Job 15.16 St. John's care was even of the body of Gaius That it might prosper even as his soul prospered Epictetus his sheep brings a full bag and a thick fleece but a fat Oxe eats and treads down the rest Exhort Labour for the meat that endureth to everlasting life Motives 1. It 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6.11 no other than Christ himself that bread of life Joh. 6.33.49 50 51. This bread our Saviour directs us to ask of his Father when we say Our Father c. Give us our supersubstantial bread 2. It 's a satisfying meat In Christ all fulness is otherwise what meat hast thou for to morrow Exod. 16. Vide Comparat Orig. ibid. Manna cum verbo Rev. 7.16 3. It 's a lasting meat our Fathers fed on the same we do 1 Cor. 10.2 The meat that endures for ever Joh. 6.27 meat for a siege The folly impiety of seeking after other meat Mat. 6. Other meat may bring a plague with it as in the mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes or Marks 1. Dost thou labour for the meat that perisheth and yet sayest thou labourest for this like the Lark and other birds of prey soaring high aimest at things below Dost thou mind earthly things then thy God is thy belly Phil. 3.19 Joh. 3.31 Col. 3.2 2. How dost thou thrive in thy soul hast thou not Caninam appetentiam who art alwayes learning and never comest to the knowledge of the truth 3. Dost thou desire the Word sincerely alone and not to tickle thine ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apti ad Comedendum sunt redempti de familia Sacerdotis Levit. 22.11 The Reason of this earnest search after Knowledge Esau was a great hunter yet mist the blessing desire of the Tree of Knowledge The Childrens teeth are set on edge For he gives us in command the same he did to Adam Gen. 2.16 which we understand a permission though never elsewhere do we turn that phrase permissively in the very next verse it is Moriendo morieris in dying thou shalt dye Remove false conceit of other food which makes us loath Manna Castel pag. 47. which is rather poyson than meat Custome in the eating makes them think it good Mithridates Means 1. Direct Hunger after it God fills the hungry with good things Confer Psal 145.15 16. and 147.14 15. 2. Ask with them Joh. 6. Lord evermore give us of this meat Beseech the Lord to rain bread from heaven upon us Exod. 16.4 The truth came by Jesus Christ of all those figures and types in the Old Testament Observ 5. The reason of those high contestations those hot and earnest yea bloody disputes now for many years maintained by the confused three-fold Babel concerning the flesh and blood of Christ the nature of the Sacrament the manner of Christs flesh and blood being in the Sacrament whether by Transubstantiation or Consubstantiation There is not any question now more than these hundred years hath blotted more paper or tortured mens wits or divided mens minds more than this Men have not taken notice of Christs true flesh and blood nor the manner of partaking of it reveiled in the Word Observ 6. Hence appears how vain though gainful the practice of preserving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reliques of Saints yea though of our Lords body it self as too many do and too long have done shewing with great veneration and devotion some old box of congealed blood or some such like Relique to the curious and credulous beholder which he must believe to be part of some Saints body and blood which long since have returned to their dust But be it granted that the natural body of some Saints have been preserved from putrefaction and corruption so many hundred years yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 63. The flesh profiteth nothing Observ 7. Hence it appears that the Sacrament of Christs body is a great mystery it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the less kind are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 8. Hence a reason why Children not only natural but also spiritual are not partakers of this Sacrament they are not only unable to examine themselves but also they understand not nor can they bear this spiritual nourishment 1 Cor. 3. 2. Axiom Christs blood is drink indeed as by the flesh of Christ was meant his word Joh. 1.14 So by the blood of Christ is meant his spirit and life Unto this purpose sound many places of Scripture especially Hebr. 10.29 where the blood of the Covenant and the spirit of grace are the same thing 3. So 1 Job 5. so the effect of the one is given to the other Hebr. 9.14 and this appears by our Lords own explication of this hard saying Joh. 6.57.63 My words are spirit and they are life and so Peter understood him vers 68.69 hence the blood the life The effects are these 1. it quencheth thirst My soul is a thirst for God Psal 42.1 2. in the last and great day of the feast Jesus said come to me and drink understood of the Spirit 2. It extinguisheth the heat of concupiscence sensual having not the spirit Blood is the spiritual life we are said to drink into one spirit The words
must not grosly conceive any corporal or bodily participation of the one or the other as the Jews did Joh. 6.52 How can this fellow give us that flesh of his to eat But we are to understand it according to that Analogie which earthly and bodily things have to heavenly and spiritual Edere est credere to believe is to receive the body and blood of the Lord Jesus Thus we call Communicating receiving when we believe receive and partake of that Mystical and heavenly food But here we must say as the Deacon did Sursum corda The Deity stoops low when it condescends to our ordinary natural actions We must here conceive a mystical partaking of Christ for the more distinct understanding of this we may consider the mystical eating the Body and drinking the Blood of Christ both 1. In similitude And 2. Dissimilitude unto the partaking of earthly and bodily food 1. To eat it is to partake of the nourishment 1 Cor. 10.17 18. As for the similitude unto the participation of bodily food the Bread Flesh or Meat you know is first masticated or ground with the teeth whence it 's conveyed into the stomach where by the heat partly of it and of the neighbour parts it looseth it self and is turned into Chyle and thence after discretion or separation made of the good from the bad it 's transmitted into every part as every part hath need 2. As for the Wine or whatsoever liquor else we drink it goes down as we say without chewing and after a like change and distinction made in the stomach it accompanieth the more solid meat throughout the body Even thus the heavenly Manna is to be received that is believed Joh. 1. Col. 2. Thus it is to be chewed and ruminated and meditated upon as the Isralites said of their Mannah What is it And so transmitted into the judgement the stomach as it were of the Soul which destributes to every part and faculty supply of the heavenly food For the enlivening and convenience of this food The Spirit accompanieth it For it is the Spirit that quickens Joh. 6. and helps our weakness of concoction Rom. 8. as Wine helps to digest solid meat Thus far they agree and many more resemblances might be found between them But the dissimilitude is greater For 1. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual food is not so to be transformed into our Souls nor does he receive life from them But contrariwise this heavenly nourishment transforms our Souls and Assimilates them unto it self as the Cion or Graft suppose of an Apple or a Pear is not changed into the Nature of the stock which parhaps is a Thorn or a Crab but it turns the stock into its own Nature So saith St. James Chap. 1.21 Receive with meekness saith he the engrafted word which is able to save your souls To this purpose is that of the Apostle By one Spirit saith he we are all baptized into one body c. And we have been all made to drink into one Spirit 1 Cor. 12.13 2. Nor doth this nourishment receive life from us but gives life unto us for the case is different in this exceedingly Our bodies must first live before they can be nourished for a dead body cannot be nourished But except ye eat the flesh of the son of man and drink his blood ye have no life in you saith our Saviour Joh. 6.53 And the bread that I will give him is my flesh which I will give for the life of the world vers 51. And he that eateth me even he shall live by me vers 57. 3. A third dissimilitude is the Belly cleanseth Meats Mar. 7.19 But this Meat cleanseth us Bodies and Souls Joh. 13. 5. To shew forth the Lords death what is it but to be conformable thereunto as the Apostle speaks Phil. 3. It also seems to have respect unto that custom of the Jews in the Passover To reveil the Mysteries of it unto their Children which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schindl in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how by eating this Bread and drinking this Cup do we shew forth the Lords death The Analogie seems to be this The Bread we eat and Drink we drink looseth its own Nature and becomes of the same Nature with our Bodies to which they are adjoyned Even so by eating the Flesh of the Son of God and drinking his Blood we become one with him and he one with us and being thus joyned unto him we become conformable unto his death The cause of this why they who eat the Flesh of the Son of God and drink his Blood shew forth the Lords death till he come who can it be but God himself who as he alone can give the thing signified so also to him alone it belongeth to appoint the signs 1. Learn from hence who are the worthy Communicants The Text teacheth us who but they who shew forth the Lords death 2. What the Christian calling is which Christ invites us unto What else but the imitating of his death Joh. 12 23 24. Rom. 6.3 Phil. 3. 3. The Christian Profession is no easie Profession strait is the gate narrow is the way compared to the pangs of Child-bearing Joh. 16.21 4. Our Profession of Christ's death it must be made known shew forth the Lords death The like exhortation ye have elsewhere Let your light so shine before men Let your moderation be known unto all men By this shall all men know that ye are my Disciples if ye love one another Exhort Shew forth the Lords death The words may be read thus as others We may be moved thereunto by these Arguments 1. Argument It 's but Reason Rom. 12. 2. Argument It 's most necessary For if we suffer with him we shall be glorified with him 3. Argument It 's an Argument that we love God no greater love than to dye for another 2. Till he come This imports continuation without interruption and extent until Christ come 1. Of the first speak these places Matth. 16. Thou must take up thy cross daily 1 Cor. 15.31 Dye daily proper te mortificamur toto Die Rom. 8. 2. Thou must always bear about in thy body the dying of the Lord Jesus We who live are always delivered unto death for Jesus sake 2 Cor. 4.2 Phil. 1.6 Gal. 4.19 1 Tim. 6.14 2 Pet. 1.19 Repreh 1. It reproves those who have quickly done shewing forth the Lords death They must remember it was the task laid upon us Moriendo morieris and Crucifixion is a long lingering death Far easier it is to dye so than to dye and dye eternally as otherwise we must Repreh 2. It reproves those who will needs be shewing forth the vertues of him that hath called them before they have shewn forth the death of Christ NOTES on 1 ROR. XI 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let a man examine himself and so let him eat
of Grace nor was it called a Land of Promise upon other terms Hebr. 6.15 Observ 2. Hence the bountiful reward of obedience Abraham is said to be heir of the world Rom. 4.13 Observ 3. Faith alone will not enstate us in the eternal inheritance the Patriarchs inherited the Promises by Faith and patience so we are said to be saved by hope Rom. 8. and by patient continuance in well doing Rom. 2. Observ 4. That the Eternal Inheritance is not promised to such a Faith whereby men believe that all is done for them already to their hand no it is a fighting Faith a victorious Faith I have fought the good fight I have kept the faith this is the victory that overcomes the world even your faith 1 Joh. 5.4 He that overcometh shall inherit all things Rev. 21.7 Hence those are to be reproved who being called upon and often invited to possess the Eternal Inheritance give no need unto their Calling Josh 18. would they be so negligent if a Temporal Inheritance were offered them 2. They are to be reproved who assure themselves of the Eternal Inheritance without Faith and Patience and to secure themselves hereof they alledge the Promise of God and the Oath of God his Faithfulness and Truth c. the two immutable things c. all this may be true yet mayest thou not inherit the Promises All the Promises of God are made to us upon condition on our part to be performed God had promised the Holy Land to the Israelites Deut. 8.1 All the Commandments which I command thee this day shall ye observe to do that ye may live and multiply and go in and possess the Land of which the Lord sware unto your Fathers doest thou if a Son of Abraham claim a greater priviledge than Abraham himself had Hebr. 6.15 Zach. 6.15 Axiom 3. We ought to be followers of them who through faith and patience inherit the Promises The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used we turn followers now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a large sence signifies to express be ye therefore followers of God as dear Children There are divers things to be considered in imitation and following of others 1. the persons and things to be imitated and followed 2. the persons imitating and following them 1. The persons to be imitated and followed are all the Patriarchs and holy men of God the things wherein they are to be followed are their obedience and mortification which is the way wherein we are to imitate and follow them The persons imitating and following them are such as are learning their Art and Way how to inherit the Promises as they did and that Art and Science is their Faith and Patience As every trade and occupation is attained unto by imitation and following so ye have your Apprentices which are learners of your Trade and that they learn by imitation and following of you The Reason of this is in regard of the pattern to be followed and the followers of it The pattern to be followed are the Patriarchs and holy men of God but are they the highest pattern it's possible somewhat may be found defective and imperfect in them surely the Lord would have us follow such a pattern as is perfect and absolute God himself is the highest pattern which the Holy Fathers imitated when they walked with God as Enoch Noah Abraham and other holy men and women of God have done and as God led the people of Israel by a visible cloud and fire through the wilderness and they followed in a figure so the Apostle Ephes 5.1 exhorts be ye followers of God as dear children now the principal or first step to follow our God is suffering with Christ This suffering with Christ or first part of the way to eternal bliss or toward the spiritual inheritance to inherit the Promises is in following of him even in the way of mortification which leads unto Life and Glory for if we die with him we believe that we shall also live with him and upon these terms we become heirs together with Christ of the Eternal Inheritance Rom. 8.16 17. This Mortification must be through not only some outward humiliation some abstinence from outward things as in fasting and abstaining from meat and drink this Mortification must be inward to which our Apostle directs us Coloss 3.5 Mortifie therefore your members that are upon earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry c. Ye are wont in dressing a Fowl not only to pluck off the feathers but also to pluck away the garbage and the crop The Lord implyes thus much when he directs us how to offer up our burnt-offering which is a figure of our mortification in Levit. 1.14 15 16. He shall pluck away his crap with his feathers and shall cast it toward the Altar on the east part i. e. toward the door of the Tabernacle and Temple that the outward and inward filthiness might be removed from Gods Temple because holiness becomes thy house O Lord for ever Psal 93.5 When ye roast your meat ye think it not enough to scorch it on the outside though perhaps some to make their meat look fair to the eye to make a fair shew in the flesh and get the better price serve it up blood-raw no honest man will do so Ye are wont to roast your meat till the blood be dryed out of it The Apostle tells the timerous and fainting Hebrews who thought they had mortified their flesh enough Hebr. 12.4 Ye have not yet resisted unto blood striving against sin they had suffered outward afflictions and had been as it were scorch'd by them but the life of sin was yet whole in them While there remains any affection any love desire pleasure or delight unto sin the life of sin remains as yet therefore we have not resisted unto blood while the blood of sin i. e. the life of sin remains for in the blood thereof is the life thereof If our Sacrifice be roasted enough the life-blood must be let out with all the love desire delight and affection to the sin this is to suffer unto blood striving against sin Observ Hence the Lord makes the holy men who have lived before us Examples unto us that follow them and their Examples are as it were moulds whereinto we are to be cast and this is a more feasible way of teaching than that of precepts Longa via per praecepta brevis per exempla sometime the Lord sets the form of sound words before us that our lives should be cast into it Rom. 6.17 But ye have obeyed from the heart that form of doctrine whereunto ye were delivered But because that is more difficult he propounds to us the patterns and examples of his Saints and holy ones of God who have been cast into the same mould indeed there 's great need of both yea of all helps to make our persons and our services acceptable unto God Mark 9.49 our
being labourers together with God the Lord of the harvest who with great patience and long-suffering bears the sins of men as a cart laden with sheaves Amos 2.13 There are few such labourers Reason Why are there few such labourers the reason may appear from the difficulty of the work Harvest time is the hottest season of the year when men are least able to endure labour and that harvest man who will go about to take men off their earthly grounds and principles which grow out of flesh and blood He who would perswade men to die from their customary sin which they have been long wonted unto which have been their life He who would cut Herod off Herodias and say It is not lawful for thee to have her he shall find it hot service Nor is it any easie matter to bind up the sheaves to knit men together in the bond of Amity and Christian Love He who shall endeavour to become such a Peace-maker shall meet with many difficulties as he who would part a fray must expect to bear blows from both sides See Notes on Rom. 12.18 God's labourers under the Law who went about this work found it so full of difficulty that Jer. chap. 13.17 concludes if ye will not hear it my soul shall weep in secret places for your pride and mine eye shall weep sore and run down with tears because the Lord's flock is carried away Captive Hence we perceive one reason why the labourers are few the work is very difficult 2. Another Reason may be our averseness generally from whatsoever is tedious and troublesome to flesh and blood Proclives sumus à labore ad libidinem Obser 1. To labour in an honest outward Calling is useful and necessary and here tacitly approved by Christ Yea it is an Apostolical precept 2 Thess 3.10 That he that worketh not neither should he eat Nor would the Lord have appointed Adam somewhat to do in his innocency but that well he knew that if men had nothing to do they will not long be innocent It is true what the wise man saith Ecclus. 38.24 The wisdom of a learned man cometh by using well his vacant time But the Text is Parabolical and therefore such labour is not here understood Obser 2. Outward labourers co-workers with God are very useful are very necessary instruments in the judgement of Christ The plenteous harvest needs such it cannot be inn'd without them The Romans offended at the ease of the Senate departed from them one of their Magistrates told them a story of the members of the body departing from the belly The Pilot sits still and guides the ship Obser 3. The Ministers of Christ who do their office as they ought find it to be a work and approve themselves to be true labourers He who desires the office of a Bishop he saith not the honour or the profit but the office of a Bishop he desires a good work 1 Tim. 3.1 Seperate me Paul and Barnabas for the work Act. 13.2 Eph. 4.11 for the work of the ministry Hic labor hoc opus est He is a true labourer he is an harvester he bears the heat and burden of the day This I speak the rather because some there are who know no other labour but that with the hands they are enured to their work as an horse to his stage and therefore they envy the sedentary life of God's Spiritual labourers as if indeed they laboured not but were the only idle people in the Land These know not the wasting of the Animal and Vital spirits by Meditation even to weariness yea to sickness yea to death So that the wise man Ecclus. 13.26 might well say The finding out of parables is a wearisome labour of the mind Obser 4. As by the harvest are meant the well disposed People so by the labourers are meant the Preachers Obse 5. If the labourers are few then doubtless there are many loiterers many deceitful workers for there is a great multitude of those who would be accounted and call themselves labourers and workers together with God The labourers here understood are skilful industrious and faithful workmen No doubt but the Jews had many Scribes many Zealous seeming Holy Pharisees who compassed Sea and Land to gain Proselytes they could not be any true labourers or right harvest-men And may we not say the like of many of our Scribes and Pharisees yea may we not say what is worse The Jews Scribes and Pharisees went about to seek first their own righteousness taught a Righteousness to be performed by men Our Scribes and Pharisees teach that all Righteousness is done already to their hand nay they say generally that it 's impossible and that not only by corrupt Nature but by any Grace of God to perform that Righteousness which God requires nay that the most Righteous man sins daily in thought word and deed How can it be but such speeches as these must needs weaken the hands and damp all pious endeavours of good men If one lazy fellow in a field fore-slowes and slacks the hands of all the workmen how much more shall such a truant as this held forth by them who would seem to be the most able labourers damp all endeavours of simple men who know no better then what such idle Lubbers are pleased to teach them I may say of them as the Epigrammatist of idle Mariners Non estis Nautae sed Argo nautae they are not labourers but loyterers and such as make others idle Repreh The unskilful workmen they will be busie though they know not what they do though they tread down more than they cut up though they reap Cockle for Barley and Tares and weeds for Wheat The young Prophet gathered the wild Vine and spoiled the whole pot of pottage 2 King 4. If he be of our judgement be he Cockle he shall be good Barly be he a Tare he shall be good Wheat if he differ from us in opinion Mat. 13.27 Out upon him away with such a fellow from the earth for it is not fit that he should live pluck him up root and branch The Disciples ought to pray the Lord of the harvest that he would send forth labourers into his harvest Wherein we have the object to be 1. prayed unto the Lord of the harvest 2. to pray that he would send forth labourers in which there are these Divine Truths 1. God is the Lord of the harvest 2. The Disciples ought to pray unto the Lord of the harvest that he would send forth labourers into his harvest 1. God is the Lord of the harvest God the Father Son and Spirit So the harvest is called his That he would send labourers into his harvest The harvest and what ever belongs to it is His. He is the Lord of the soil All souls are mine He is Lord of the Seed to be sown the Seed is the Word of God Mat. 13. He is the Lord of the rain the Father of it Job The
thou the burthen of all this people upon me saith Moses Numb 11.11 18. Who is weak and I am not weak Who is offended and I burn not saith St. Paul 2 Cor 11.29 Repreh Their presumptuous and ambitious conceits who preposterously imagine to themselves Life and Salvation the Kingdom of Christ everlasting Glory without tasting of Christs cup without being baptized into his death without suffering with him This is one of Satans the Grand Deceivers stratagems In malis tollit finem à mediis He told our first Mother Ye shall not die though ye eat In bonis tollit media à fine Our Lords rule and order of obtaining his Kingdom is If ye suffer with him ye shall reign with him Satan perswades men they shall Reign with Christ without suffering with him These are the thieves that climb up into the Kingdom another way by some imagination 2. Our Lord asks whether they are able to drink of his cup and be baptized with his baptism which supposeth that he himself was to drink of a cup and to be baptized with a baptism The Cup notes a portion either of good or evil and here it signifieth our Lords passion as appears Mat. 26.39 And the following part of the Sentence the baptism that I am baptized with imports as much even baptisma sanguinis as is implyed Luk. 12.50 which yet was not extant in Ancient Copies Both these import our Lords sufferings of all kinds both those which are called by Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Hebr. 2.18 Now as these words suppose our Lords drinking of his Cup and baptizing with his baptism so they enforce his Disciples participation of both which our Lord here asks them whether they were able to do Are ye able to drink of the Cup c. The Reason why doth our Lord ask this question The main and principal reason is That order which the God of Order hath set in things by which men must pass The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which it often answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here properly understood but figuratively and so we read sometimes of a Cup which the Disciples and followers of Christ drunk of sometimes of a Cup which the ungodly and wicked the Disciples of Antichrist Sin and Satan drink of both which Cups are sometimes distinguished as 1. Psal 11.6 God rains upon the ungodly snares fire and brimstone this is pars calicis eorum but Psal 16.5 The Lord is the portion of mine inheritance and of my Cup. 2 Sometimes the Cup is the same but Gods people begin to drink of it and ungodly men drink the dregs of it Psal 75.8 In the hand of the Lord there is a Cup and the wine is red The Cup whereof the Believes and followers of Christ drink is the Cup of his Passion or Compassion and suffering with Christ This is the same which is administred in the Holy Sacrament when we profess our suffering with the Lord Jesus and shewing forth his death until he come 1 Cor. 11. This hath the name of a Cup 1. In regard of the measurableness of the passion or suffering with Christ 2. In regard of the inward participation and drinking of it 3. In regard of the effect or operation which it works in those who drink of it as a medicinal potion works the cure of the sick patient Both the Cup and the Baptism suppose the Spirit and Life in good measure in those Believers who drink of it and are baptized with the baptism wherewith Christ is baptized for so we are made to drink into one Spirit which is as fire Mat. 3.11 And the Lord Jesus baptized with the Holy Ghost and with fire This Spirit of Christ is his true blood and life which is shed for many even for all Believers for the remission and cleansing of their sins And this he requires of us that feed of the Living Bread which is the true word and flesh of Christ which was given for us and for many that we become partakers of the good life of the word which is to drink the blood and life and spirit of Jesus Christ and through the deadning and burying of our sinful life to become wholly united and joyned to him in our inward man in a new life and spirit Hence proceed the sufferings of Christ and of those that are Christs even from the life He knew that for envy they had delivered him When the Sun was up the good Seed which began to thrive and grow up was scorched Mat. 13.5 6. i. e. as our Lord interprets it vers 21. If tribulation and persecution ariseth because of the word And they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Luk. 8.15 Obser It is neither in our power by Nature nor in our choice to drink of the Cup which our Lord drinks of That strait and narrow way of mortification and suffering our Lord saith That many shall seek to enter into it and shall not be able Luk. 13.24 It is a gift of God to drink of the Cup which Christ drinks of Phil. 1.29 Vnto you it is given not only to believe but also to suffer Christ drinks of this Cup when he suffers contradiction of sinners against himself when he suffers death it self so he prayed Let this Cup pass by me This Cup of his passion he drinks for the propitiation and atonement of mankind as men take a potion for the serving of their bodies and the arm is let blood Christ is the arm Thus also baptism is understood being another metaphor whereby the same thing is meant The Lord makes tryal of us in our Conversion and turning unto him whether we be fit for the Kingdom of God yea or no He tryes our wills Luk. 9.23 He tryes our power and strength Prov. 17.3 Ecclus. 2.5 Thus Gideon tryed his Soldiers by their drinking water whether they were fit for him yea or no. And the Lord Jesus who is the true Gideon who treads under and breaks and cuts off the iniquity he tryes us by our drinking the Cup of his passion whether we be fit to tread upon Serpents and Scorpions c. The Eagle proves her young ones by looking on the Sun whether they be genuine or not And the Lord he tryes the Eagles which are gathered to the carcass to the Conformity of Christs death to feed on his flesh and drink his blood whether they be able to look on the Sun that 's tribulation and persecution as our Saviour expounds it Mat. 13. v. 6. with v. 21. whether they can drink of his Cup the Cup of his Sufferings whether they can be baptized into his death Consol To the younger Disciples of Christ who think it strange that they should be entertained into Christs School poculo salis 1 Pet. 4.12 Joseph gave order to him that was Overseer of his house That he
to see the life 1. The Son of God hath all power in heaven and in earth and therefore all authority to command He is the heir of all things Hebr. 1. to whom the Father hath given all things into his hand 2. He is also the Prince of Life Act. 3.15 and hath life in himself and quickens and enlivens whom he will 3. He is the Author of Everlasting Salvation unto those who obey him and by like reason he hath power and authority to exclude all men from eternal life and salvation who disobey him 4. In regard of the life It cannot be seen by any but such as have some proportion and semblance thereunto that the eye may see the Sun it must be Soliformis and that a man may see the Eternal Life he must be obedient For without holiness no man shall see the Lord disobedient men are spiritually blind for the eternal bliss consists in the sight of the everlasting life Hence we may discern who are those quick-sighted Eagles he who obeys the Son shall see the eternal life obedience and holiness is the true eye-salve of the Soul 5. Believers in the Son may and ought to perform such obedience as the Son of God requires This is evident from the wisdom and righteousness of the Son who is so wise that he knows what power believers have and so just as to command no greater service than they are able to perform since therefore he who disobeys shall not see the eternal life surely he might have performed such obedience as the Lord required that he might have seen that life And this is the rather to be observed because most men at this day alledge either want of will to God or want of power in themselves 6. Hence note there is a Lordship Dominion and Soveraignty due unto the Son as also to the Father and to the Holy Spirit in their successive dispensations 7. Observe hence what excludes men from participation of eternal life not any antecedent decree of God debarring any man from eternal bliss no St. John here layes the whole blame upon the man himself and his defect of duty he that obeyeth not shall not see that life Hebr. 3. ult They could not enter in because of unbelief which in the verse before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render To whom sware he that they should not enter into his rest but to those who believed not the words are who obeyed not 1. Vse is for Reproof of those who pretend they would see the eternal life yet use not the Lords Opticks Obedience and Holiness Heb. 13. 2. Let us be exhorted to partake of and live that life despise not the tender of Gods love Kiss the Son lest he be angry and ye perish from the right way This exhortation is proper to our purpose whether we consider the object of the whole Text the Son of God to be believed on and obeyed the duty to be performed unto that object Kiss the Son the main motive perswading to that duty lest he be angry The only begotten Son of God anointed by the Father and appointed his Christ i. e. the annointed one to whom the Father gives all authority in heaven and in earth I have set my King upon my Holy Hill of Sion the ground of that Authority He is the Son of God his Jurisdiction his Kingdom very large all the Heathen his right is by inheritance he is heir of all things Hebr. 1.2 This duty to be performed kiss the Son is to obey him which ye read Gen. 41.40 At his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall all my people obey or as we turn it there shall all my people be ruled All my people shall obey thy Commandments and that out of love and acknowledgement of subjection As Samuel having anointed Saul professed his love and subjection to him by kissing him 1 Sam. 10.1 Again by kissing the Son was Divine Worship understood 1 King 19.18 wherefore be we exhorted to kiss the Son i. e. worship the Son Hos 13.2 all due to the Lord Jesus adoration and worship love and subjection and obedience unto the Christ of God as Pharaoh calls Joseph Zaphnath-Paaneah Gen. 41.45 The Saviour of the world this is the principal duty Add hereunto means assisting removens prohibens remove the disobedience and rebellion 't is the counsel of Moses Deut. 10.16 Circumcise therefore the foreskin of your heart and be no more stiff-necked and disobedient and he gives reason from the greatness of him whom we ought to obey vers 17. For the Lord your God is God of Gods and Lord of Lords a great God and a terrible who regardeth not persons nor taketh rewards The most powerful means to help on our obedience is Love for howsoever the fear of God is the beginning of wisdom and hereby the Lord begins the work of obedience in the Soul Primus in orbe Deos fecit timor which is Prima mensura Deitatis whereof Exod. 20.20 Moses said fear not God is come to prove you that his fear may be before you that you sin not This Fear is the beginning of his Love but the middle between Fear and Love is Faith Ecclus. 25.12 the fear of the Lord is the beginning of his Love and Faith is the beginning of cleaving unto him and therefore Moses puts love in the body of the Decalogue Exod. 20.6 And shewing mercy unto thousands in them that love him and keep his Commandments What can be too hard for the obedience of Love That which almost all men complain of the great burden of the Commandments Mandata ejus non sunt gravia Pray to the Lord for the effecting of that which he hath promised to do Deut. 30.6 wherein we have the removal of what hinders the principle of Obedience and the Life it self And the Lord thy God will circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thine heart and all thy soul that thou mayest live NOTES AND OBSERVATIONS UPON JOHN VI. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him THis is an hard saying who can bear it So said some of his disciples vers 60. and vers 66. from that time many of his Disciples went back and walked no more with him So that it is inded an hard saying yet be not thou scandalized whoever thou art but hear him who first uttered this speech him who can best expound it and make it good It is the Spirit that giveth life the flesh profiteth nothing at all The words that I speak unto you they are Spirit and they are life Lift up your hearts we say we lift them up Why was it an hard saying because they heard it and understood it with their fleshly mind Away then with all gross and carnal imaginations arising
from the meer litteral meaning of these words Lift up Another meaning they must have than that which our carnal conceit of the letter carries which we shall happily find out if we force not a sence upon the words according to our own fancies but follow herein the clew and guidance of his Spirit who spake them The wood ye know 't is hardly riven till we find out the grain then we easily cleave it There is a vein also for the Silver and a place for the gold Joh. 28.1 Prov. 2.4 5. but it lies hid and is not easily found but if we seek wisdom as silver and search for her as for hidden treasures then shall we understand the fear of the Lord and find out the knowledge of our God Wherefore that we may attain unto the meaning of the words we must understand that because Spiritualia non habent proprium nomen by flesh and meat and drink and blood are to be understood Spiritual things which are such in respect of the Soul as meats and drinks are in regard of the Body And therefore by consequence eating and drinking must be such inward and spiritual actions of the Soul undertaken for the well being of it as outward and corporal eating and drinking are for the sustenance of the body And thus the Gold is pure and purged from the Dross the Corn from the Husks the Wine from the Lees the Spiritual Sence from the literal and fleshly Ye have in the Text A spiritual Feast with the bill of fare vers 55. The quality of the guests who are partakers of it vers 56. There are in the words these severals 1. Christ's Flesh is truly meat 2. Christ's Blood is truly Drink 3. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ 4. He that eateth Christ's Flesh and drinketh his Blood Christ abideth in him 5. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ and Christ in him Which points before I come to handle in particular we must know what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed and those of the same stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It s referred sometimes to the whole sentence and serves for confirmation of it So Matth. 26.73 They that stood by said to Peter truly thou also art one of them 2. Sometimes it s referred to some one word of the sentence only And thus two ways either 1. Opposed to that which is falsly such as it is said to be Or 2. That which is opposed to that which is indeed truly such as it is said to be yet but typical and in a Figure 1. As it is opposed to that which is falsly such as it is said to be So there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.40 Mar. 11.32 And these are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.24 Thus truth and a lye are opposed Joh. 2.21 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed Joh. 7.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed opposed to false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed Joh. 8.36 opposed to false freedom so taken on to disobedient knowledge 2 Sam. 14.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed 1 Tim. 5.3 and 5.16 Such was Anna opposed to wanton widows Ministers of God opposed to Ministers of Sathan all things double 2. As it is opposed to that which is indeed and truth such as it is said to be yet but typical and in a figure Confer Notes in Matth. 13.11 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 the true vine Joh. 15.1 not as if that first Creature were a false light or the Manna which the Fathers ate in the widerness were a false bread or either falsly so called but Types they were and Figures only of the true light and the true bread 1 Joh. 5.6 This premised Come we now to consider our first point of Doctrine which is this Christ's flesh is truly meat When our Saviour saith his flesh is meat we are to understand his meaning to be this That his Word and Truth is the nourishment of the Soul as flesh and bread and meat are of the Body This was understood by Manna in the Old Testament which Moses interprets expresly The word of God So I would understand those words Exod. 16.16 This is the word which the Lord hath commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo verbum for the outward flesh of Christ came not down from heaven as his Word and Truth did without any forcing of the Text at all if referred to the Antecedent as they are by others to the consequence but if that hold not surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 1 Cor. 10.2 All our fathers saith the Apostle did eat the same spiritual meat which is nothing else but the word of Christ the same spiritual meat as our Translators referr it to the Manna Two things there come here to be shewn 1. In what respect the word of Christ may be said to be meat where we will consider the Analogy and Similitude between the word and ordinary meat 2. In what respect the Word may be said to be truly meat where we will consider also the dissimilitude between the Word and ordinary meat 1. As the Body is nourished by Natural food which act we call Aggeneration So also the Soul by the word of God Joh. 6.51 The bread of God which cometh down from heaven and giveth life unto the world If any man eat of this bread he shall live for ever and that bread that I will give is my flesh which I will give for the life of the world 2 Cor. 4.11 We who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh Prov. 4.20 21 22. My son attend unto my words incline thine ear unto my sayings let them not depart from thine eyes keep them in the midst of thine heart for they are life unto those that find them and medicine or health unto all their flesh 2. Meat causeth strength of Body 1 King 19.8 Eliah went in the strength of his meat forty days till he came to Horeb. So shall we be strengthened by the Word the Meat which God gives us bread which strengthens mans heart Psal 104.15 3. God is the maker and giver of both Act. 14. 17. He gave us rain from heaven and fruitful seasons filling our hearts with food and gladness The Lord feeds both man and beast Psal 143. and 144. Isai 25. He makes a feast unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Isai 25.6 which is a feast of his Spiritual Graces Psal 23. The Lord is my shepherd or feeder I shall want nothing vers 5. He prepares a table in the presence of mine
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
departs from his own right only for peace-sake and withall he leaves us this Rule for our learning practice and imitation in our travel toward the Spiritual Land of Canaan to part with our own proper interest for peace sake for as Charity seeks not its own so neither doth Peace which is of equal extent with it A greater than Abraham the Prince of Peace himself for peace sake dispensed with his own Right and wrought a miracle to pay tribute lest he should give offence Matth. 17.27 And that which St. Paul saith 1 Cor. 6.7 seems reasonable only to such as he himself was a grown peaceable man an Ambassador of peace why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Love seeks not her own That difference between Paul and Barnabas was jurgium not lis in Charity not with breach of Charity and that not so great as our Translation makes it if well looked into like the division of the Sun-beams which immediately come together again and we hear no more of it Now if differences arise between a believer and an unbeliever a son of peace and an unpeaceable man it is lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make use of the Laws which are in force and use that so perverse unpeaceable and refractory spirits which will not be inclined to peace may be forced and bound to it Nor doth this misbeseem a Son of Peace for as his Father is the God of Love and Peace yet is he severe toward unpeaceable men Deut. 20.12 So may his Son be and that without any wrong at all for 't is no injury done to any man to be compelled to be good and just as much as may be by lawful power when of himself he hath no will no inclination to be so The Law was made for the lawless And as he may make use of the Laws so of the Magistrates though unbelievers for even such a Magistrate by Divine Ordination is the Minister of God for thy good Rom. 13. bono defensionis reparationis Thus whereas the Romans of old had enacted a Law That a Freeman of Rome should not be bound or scourged or imprisoned or put to death under a great penalty We find St. Paul making use of this Law against the Magistrates of Philippi and by that means he escaped imprisonment Act. 16.37 38 39. And the same Law he pleads for himself Act. 22. vers 25. and escapes the scourge and when he was in danger of death from the Jews he made good use of this Law by appealing to Caesar Act. 25.10 Nor is there any doubt but when unjust men who pretend Religion go about to muzzle the Oxe that treads out the corn and as much as lies in them to starve him out of his place when they cannot storm him out of it he may no doubt make use of the Laws Nor ought they to take it amiss herein to be accounted unbelievers because they believe not that Precept of the Apostle Render to every one their due c. Owe nothing to any man but to love one another c. But all this while fictis verbis contendimus come we now to enquire 2. Whether it be lawful for a Son of Peace to go to War yea or no It is disputable whether War in the general for a Christian man be lawful yea or no But for our better understanding of this distinguish between Wars Offensive and Defensive Offensive is either 1. for Religion or 2. Civil Causes 1. Offensive War for Religion is utterly unlawful and therefore our Lord sent forth his Disciples unarmed so much as with a staff Matth. 10.10 c. commanded Peter to put up his sword Matth. 26.52 though drawn and used in behalf of Christ himself for Christ's Kingdom is not of this world Joh. 18.36 Object But this perhaps was because as then the Church had no Power so Bellarmine answers in defence of bloodshed procured by his Faction and I wish it were his errour alone but Christ himself had power enough more than twelve Legions of Angels if he had thought fit to have asked his Father Matth. 26.53 He is a God saith Jerubbaal let him strive for himself He is a Spirit and needs not the help of flesh and blood 'T is proper to the Mahumetans not for Christians to propagate Religion with fire and sword But curse ye Meroz Judg. 5. If the Lord shall raise up Deborah and Barach If he shall raise up Christ to be our Captain If the life of Christians falsly so called become generally so debauch'd so Unchristian so Antichristian so Cainish so Cainaiticall why may it not then please God to raise up a Captain who may execute judgement upon such as he did when he sent Josuah to destroy the Canaanites But what mean time have we to do with types and figures the Lord hath made all old things to pass away and all things become new temporal things become spiritual new enemies new weapons Ephes 6. The Ceremonial Temple was shut when Christ was born as Augustus the Emperour shut the Temple of Janus which was wont to be opened in times of War the very year before John the Baptist was born the forerunner of the Prince of Peace as Orosius tells us that the Gospel of Peace might not be hindered but might run and be glorified As it is observed by the Naturalists that while the Halcyon builds her nest at Sea there is alwayes a calm So while Christ builds his Church his Nest where he may lay his young ones and gather them by his Gospel of Peace as an hen her chickens God then vouchsafes peace on earth But not only for Religion but for Civil Causes also Offensive Wars are unlawful He who sheds mans blood Gen. 9. and all they who take the sword shall perish with the sword Matth. 26.52 and Exod. 20. Thou shalt not kill is a Law yet yea explained to be now much more in force than heretofore when even anger is forbidden by our Saviour Matth. 5.22 and hatred it self is accounted by St. John Murder 1 Joh. 3.15 From whence come wars and fightings Jam. 4. And therefore not only outward murder but also hatred variance emulation wrath strife and envying they are reckoned among the works of the flesh Gal. 5. and they who do them shall not enter into the kingdom of heaven vers 21. But this may be understood without provocation but what if one be provoked I know no Reason but that still we persist in the Negative that Vindicative War is not lawful the Rule is general Avenge not your selves for vengeance is mine and I will repay saith the Lord Yet I deny not but that the Magistrate may yea ought to punish Malefactors and lawful it is for Christian men to serve him in execution of Justice provided alwayes that they serve Justice it self and aim at it not at any private and bloody revenge of their own But whether may a Christian
That we ought to suffer with him 1. Christ is the Lamb slain from the beginning Rev. 13. It is evident we are not able before Regeneration to think speak do any thing that is good when therefore we crucifie good thoughts purposes intentions before Regeneration what else do we but crucifie Christ himself in us 2. Frangendum corpus peccati The body of sin is to be broken Effundendus sanguis vitae pristinae The blood of our former life is to be poured out Mourn for the affliction of Joseph Amos 6.6 Consider 1 Sam. 22.1 2 3. What is the meaning of the Cave and who went into it after him but miserable men and men in debt and whom doth he invite else Matth. 11. There are two questions of great moment 1. What have I done the Prophet complains of this Jer. 8.6 2. What shall I do of this Paul Act. 9. the Jaylor Act. 16.30 the multitude Act. 2.37 Means Pray to the Lord to light our candle and set it on our head Job 29.3 Psal 18.28 2. To try us himself Psal 139.23 24. But let a man examine himself and so let him eat c. I have spoken heretofore of these words which as then I might have told you had a double consideration 1. Absolute Let a man examine himself 2. With a note of distinction or diversity in respect of the words before But let a man examine himself In the Verse before the Apostle had told the Corinthians the danger of unworthy Receiving which that it might not seem a discouragement in the words of the Text he prescribes a means for the due and worthy Receiving of it He that eats But let a man c. Observ 1. The nature of sin is here compared to dross that it 's incorporate with metals as elsewhere the Holy Ghost compares it to dust to stubble Psal 119.119 Prov. 25.4 See Notes on Jam. 1. Jer. 6.28 Ezech. 22.18 Observ 2. As there is dross in us to be consumed so is there something as precious yea more precious than Gold that is tryed 1 Pet. 6.7 See Notes in verba supra Therefore is Christ called the Remnant which is left after all unless the Lord of hosts had left us a Remnant a Seed Rom. 9. the Balsamum Naturale when all the chaff and husk is consumed that brings all to life again as Isai 1.25 26 27. that is thus is Jesus Christ our hope spes in ima pixidis hope in the bottom of the box Observ 3. Because the Sacrament is compared to meat and drink it 's often to be Received See Notes on 1 Cor. 10. Repreh 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so who quarrel about the way of trying some conceive that unless others try us we are not fit guests for the Lords Table The Mistriss of the house bid her Maids sweep the house Wisdom hath her maids Prov. 9. she knows that will not dwell in a body that is subject unto sin Repreh 2. Who measure and try themselves by themselves the Scripture saith such are not wise Repreh 3. Who try themselves by the Opinions of others it 's possible to deceive all Examiners Repreh 4. Who try themselves by Scripture but wrested to their own sense who examine themselves by the end of the Sacrament remembrance of Christ's death not the imitation of it Means of tryal the fire of the Spirit that which hath been tryed by the fire is approved 1. Such is the fire of the Spirit 2. The Word Psal 119.140 Let him eat of that bread Bread is either Natural Food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spiritual and that either 1. Good and wholesom such as strengthens the inward man Prov. 9.5 Or 2. Hurtful and destructive unto it Prov. 4.17 The outward and natural food is not here understood as all agree for since it is a Sacrament what is visible is representative and significative of some thing invisible as the outward and natural both bread and wine signifie something inward answering to both what those are all agree to be the body and blood of Christ Now what body that is which we eat what blood that is which we drink is a very great question in the Church of Christ and not determined only the most agree that the natural body of Christ which suffered on the Cross and the blood then shed is that which is here understood But how we eat that body and how we drink that blood the great Disputers of the world fall asunder into Three Parties according to their several Opinions 1. Some say that the outward Elements of Bread and Wine are really changed into the body and blood of Christ which we must believe to be so though we see the colours smell the scent taste the relish of the outward elements this they call Transubstantiation 2. Others say that in under with or together with the outward elements of Bread and Wine the body and blood of Christ is eaten and drunk and this is called Consubstantiation But this if well considered overthroweth the nature of a Sacrament 3. A third sort are they who understand as both the former do the natural body and blood of Christ but received both by Faith But the Question is not de Modo but de Objecto not touching the manner how the body and blood of Christ is received but concerning the body and blood it self whether natural or spiritual and mystical and such as is truly called spiritual meat and spiritual drink When our Lord Jesus had treated at large of his body and flesh and blood the eating of the one and drinking of the other and some said how can this man give us his flesh to eat Joh. 6.52 These three divided Parties answer that question 1. The first by Transubstantiation 2. The second by Consubstantiation 3. The other by Faith If the Natural Body of Christ Crucified be here understood then surely the Capernabites were in the right it was to be eaten bodily and his blood bodily drunk As spiritual things are spiritually received and not otherwise if therefore the Natural Body of Christ were here understood it must be received according to its nature bodily Therefore our Lord perceived the gross mistake of the Capernahites as elsewhere they understood him Joh. 2.19 and 3.4 that which all these three take for granted our Saviour expresly denies all these suppose the natural body to be that which is fed upon Our Lord tells them and us if we will believe him that the flesh profiteth nothing he speaks of his own flesh of which they made mention The words saith he which I speak they are Spirit and they are Life Doth the flesh profit nothing did not Christ suffer for us in the flesh did he not by his death pay an inestimable price for our Redemption from the Curse of the Law Gal. 3.13 Hebr. 9.27 28. Did he not by his holy Life in the flesh as also by his death leave us an example Is not the death of Christ necessary for the
out of the hands of our enemies might serve him without fear in holiness and righteousness all the dayes of our life Of Israel according to the flesh this cannot be understood nor of enemies which are flesh and blood but both spiritual for the Israel according to the flesh hath been so far from being delivered from the hands of bodily enemies that they never so much before as since that time have served under a bodily slavery Besides such enemies they are as are opposed to holiness and righteousness in which we serve God all the dayes of our life And that is the power of doing the will of God for what the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 4. Such a second kind of Omnipotency God hath given unto men such power unto men among whom St. Paul was one I am able to do all things saith he through Christ that inwardly enables me Phil. 4.13 How egregious then is their folly yea how execrable is their Idolatry who might be so strong in God yet repose their strength in the derived weak power of the Creature As the Ahitophels of the time in their deep reach and policy the rich Nabals and Labans the two Churles in Scripture who spell backward one the others Name who make their riches their strong Tower The glozing flatterers who trust in Princes or any child of man In a word all who trust in vain things which will not profit in the latter end To place our strength in a Creature is no less than Idolatry how great then how abominable is their Idolatry who place their strength in their sins who strengthen themselves in their wickedness Psal 52.7 as the Psalmist speaks the mighty Nimrods in evil of whom the Lord speaks in Amos 5.6 I know your manifold transgressions fortia peccata vestra your strong your mighty sins of such saith the Wise Man Potentes potentèr tormenta patientur such mighty men shall be mightily tormented These wage as it were an open war and march against the face of God and all Religion and like the Philistins encourage themselves against the Lord of Hosts Be strong and quit your selves like men 1 Sam. 4. But others there are cunning pioners cuniculos agunt they have a glorious pretence of holiness and under that colour undermine the power and strength of the Lord of Hosts What else I beseech you do they mean who would perswade us that we cannot be so strong in the Lord as to do the Lords will who teach us that the Commandments were given us not for this end that we should keep them No no that 's indeed an end reveiled and above-board but that there is another end aimed at that is that at the best we should acknowledge and bewail our own weakness and infirmity and so let us know that we cannot keep them nay that some might be condemned by not keeping them no though Christ himself say That all things are possible to him that believes though St. John say That they that are strong have overcome the evil one 1 Joh. 2.13 And though he be greater that is in us than he that is in the world 1 Joh. 4.4 Though St. Paul say That the righteousness of the Law is fulfilled in us who walk not after the flesh but after the spirit Rom. 8.4 But alas they complain they have no strength at all whence it comes to pass that they place the strength and power of Religion in meer weakness and impotency and in a devout kind of groaning and lamentable sighing because they say they cannot i. e. indeed they will not do the Lords will But perhaps they need not for the Law was not made for a righteous man but they believe at all adventures that they are righteous Or put case the Law were made for them yet it comes all to one purpose Christ hath fulfilled it for them long ago and hath left nothing for them to do but to believe that 't is done to their hand and to prattle of it But Christ hath enjoyned us many Duties as to love our enemies and to do good to them that hate us and despitefully use us c. Hath Christ fulfilled these for us or shall we look for another Christ to fulfil them for us Here they whine here they sigh here they groan and tell us they have no strength or at the best they say they strive and endeavour which were well in a degree but they think 't is enough nay all Nay they think that they are abundantly strong enough if they can but say that the evil which they do they allow not and the good which they would do they do not that they know they are carnal and sold under sin That they find a Law in their members warring against the Law of their mind and bringing them into captivity to the Law of sin c. If they can but find themselves in this temper as who may not that hath not silenced the check of natural conscience they think all is well and that St. Paul was no stronger than they are Thus they under-prop their voluntary weakness even with the Word of God it self and make it serve as a cloak and covering for their sins Thus the pretence of Rom. 7. shipwracks many a soul which the sixth and eighth might save Adulterers and Adulteresses they would be strong in Christ and Belial together and from this contrariety proceeds their grief their sighing and lamentable groaning and hence proceeds their weakness they are willing to transgress and therefore like harlots willing to be forced use but half their strength or like great lubbards strong enough yet are willing to be buffetted as the cowardly Ephraimites carried bows yet turned themselves backward in the day of battle See Notes first after Easter in 1 Joh. 5.4 This also is the reason that they cull and single but of the Word of God all the Histories and all the Promises which the Lord undertakes to do for his people and refuse what the Lord commands them to do To make this appear to be most true I beseech you observe some few Examples of many which might be named How often do you hear this most comfortable speech There 's no condemnation to those which are in Christ Jesus there they make a full period but of the next clause of the sentence essentially belonging unto this being the description of those which are in Christ Jesus namely who walk not after the flesh but after the spirit of this altum silentium not a word of it And in the same Chapter All things work together for good to them who love God 't is in every mans mouth but they never question what it is to love God which St.
whereas there are two Adams the earthly and the heavenly where the earthly fails the heavenly makes supply what the earthly man polluted and defiled the heavenly man must purge and make clean 1 Joh. 2.1 2. If any man sin we have an advocate with the Father This is he who came from Edom Esay 63.1 with red garments from Bozrah Edom signifieth red and notes the earthly man of flesh and blood The Prophet their describes Christ's coming victoriously from his conquest of the earthly man subduing him unto himself He came from Bozrah from conquering the strong hold of Edom the earthly man So Bozrah signifieth a fortress or strong-hold that fortress which the strong man held until a stronger than he came Luk. 11. and took away his armour from him wherein he trusted So our Apostle the best interpreter of that place of Esay Heb. 2.14 15. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death i. e. the devil and deliver them who through the fear of death were all their life long subject unto bondage So the Lord exercised upon the Devil the legem talionis whereby he who did injury should suffer the like Levit. 24.20 Satan had ejected Christ out of his Kingdom bringing in Idolatry and Superstition into the world And therefore now is the judgement of this world saith our Saviour Joh. 12. i. e. the world shall now be set free from Satan so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth now the prince of this world shall be cast out And whereas Satan was the cause of Christ's death Christ avenged that of Satan which was to him instead of death Joh. 8.16 The prince of this world is judged Thus 1 Cor. 15.54 55 56 57. This purging Beloved we must not gaze upon as a thing done 1600 years since only and wrought to our hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the present Tense so likewise in the Latin here faciens and so it 's a continued act figured by Gods leading the people out of Egypt through the red Sea not that the Sea was red or the Sand in the bottom of it as many have thought but from Edom which signifieth red that Sea bordering upon the Land of Idumea o◠Edoms land which the Poets call Eritheus or Erytheius Through this Sea the Lord leads his people continually and purgeth them by the spiritual waters of it from the power of the spiritual Pharaoh and the Egyptians which signifie our sins according to the interpretation of Micha 7.15 19. So that the Lord may say properly enough to every one of us whom he hath purged from his sins that in the Preface to the Commandments I am the Lord thy God who hath brought thee out of the land of Egypt It is also true in this sence that by his stripes we are healed Esay 53.5 by his active stripes Prov. 20.30 The blewness of a wound is a purging medicine cleansing away evil So do stripes the inward parts of the belly such stripes and correction of wisdom are never out of time saith the wise man Ecclus. 22.6 they are continued for the Lord scourgeth every son whom he receiveth Heb. 12.6 that he may make him partaker of his holiness vers 10. Reason 1. In regard of God the Father Hab. 3.13 He wills not the death of a sinner Ezeck 18. Rom. 3.25 26. God the Father hath set forth Christ to be a propitiation through Faith in his blood God is pure 1 Joh. 3.3 He loves his own Image and the restauration of it in his creature and therefore works out whatever is contrary thereunto chastens him corrects him purgeth him that he may make him partaker of his holiness Heb. 12.10 He hates the sin of his creature and so desires that his creature should separate from it For this end he shut up all under unbelief and sin that he might have mercy upon all Rom. 11.32 Reason 2. In regard of 1. The Son of God and his ends why he came into the world to destroy and dissolve and purge out of us the works of the Devil Iniquity was bound up in the bearts of children by their first birth Prov. 22.15 Satan bound it up there And our Lord he came to dissolve and unloose that work of the Devil 1 Joh. 3.8 This was figured by our Saviours loosing the woman whom Satan had bound Luk. 13.16 2. He himself bare our sins in his own body on the tree that we being dead to sin should live unto righteousness 1 Pet. 2.24 3. Christ hath once suffered for sins the just for the unjust that he might bring us unto God 1 Pet. 3.18 God creates us for his glory If we should be still polluted with sin we shall be to his dishonour As if a man had a special plaister for a sore and let it lye by him and made no use of it we have wounds and putrified sores c. and we let them fester it may cost us our lives Esay 1.5 6 7. he binds and makes application of the plaister vers 16.20 Prov. 16.6 by mercy and truth iniquity is purged and by the fear of the Lord men depart from evil Object 1. If we be purged from our sins how is it that we are as yet so polluted with our sins or since we are so polluted how are we purged Answ 1. We must distinguish between the impetration or obtaining redemption for us Heb. 9.12 and the Application which is by faith Act. 15.9 2. We must know that Christs purging of us is not only to be understood as an act passed but also as an act continued as I shewed before 1 Joh. 1.7.9 That fountain Zach. 13.1 Set open for Judah and Jerusalem to wash in cleanseth and purgeth the Generations of believers and runs along with them as that water is said to have done 1 Cor. 10.4 They drunk of that rock that followed them or went along with them For as a living Fountain whatever filth is cast into it it purgeth it out again contrary to a pool or standing water which cannot purge it self but becomes more and more putrified And as they who tread the Vintage go into the troughs with all their filth and nastiness but there is a vigour and life in the blood of the grape which purgeth all filth and works it out again even so the Blood and Spirit of Christ like a living Fountain where-ever it is purgeth and cleanseth out all filth contrary to it's spirit And as our Apostle reasons Heb. 9.13 14. If the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ Object 2. If Christ hath wrought the purging of our sins why are we exhorted still to purge them Answ Christ and Believers are often in Scripture said to
not so for we never read that he was sick or that he laughed because these are not common to all men for some are of so happy a constitution of body and mind and healthful that they are never sick nor is that so generally true that the Philosophers should define a man by it unless it be meant of the power to laugh because some are reported very seldom or never to have laughed and were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a more special reason there was why our Lord Jesus never laughed Among the manifold ends of his incarnation this was one and a principal one he came to be an example unto us of mortification and therefore though the Scripture propound him to us to be followed as our pattern in Love John 15. Eph. 5. in humility and meekness Matth. 11.28 John 15. S. Peter singles out mortification as that wherein he is principally to be imitated 1 Pet. 2 21. Hence we understand that though Christ according to his Divine nature be the power of God and wisdom of God 1 Cor. 1.24 yet as he takes part of flesh and blood he partakes also of the infirmities and frailties of flesh and blood as to us a child is born Esay 9. So as a child he is said to be weak 2 Cor. 13.4 We are weak with him and he is said not to know some things as a man Object But some will say what need any one labour to prove that Christ was incarnate or made man this Article of Faith is so well known that it needs neither proof nor explication No although it were well known and to all yet the declaration of it were not needless for things well known are commanded yet to be declared as the Passover Exod. 12.26 27. Christs death 1 Cor. 11. Shew forth the Lords death until he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if we say that Christ's incarnation is not yet well known Then surely it will be needful to explain it and declare it Now certain it is that Christ's incarnation is not well known to all for mysteries great mysteries are properly of things hidden See Notes on Matth. 13.11 Do ye not read of a Mystery of God and of Christ Col. 2.2 which Paul very highly esteemed of Eph. 3.4 Now Christs incarnation is a mystery and therefore not so well known as men commonly conceive 1 Tim. 3.16 Great is the mystery of godliness God made manifest in the flesh c Beloved all which is commonly known and spoken of Christs incarnation as his manifestation in the flesh amounts not to a mystery but is so easie that a child of eight or nine years old may understand it and if they who call themselves the Ministers of the Gospel teach the Doctrine of Christs incarnation no otherwise I know not how they will approve themselves such as they would be accounted 1 Cor. 4.1 It is a Mystery of Godliness Christ made manifest in the flesh Christs taking part of our flesh and blood I say of our flesh and blood for whereas a main benefit is here intended to the children of God if he took flesh only in his humane person what would that profit the children what benefit to you and me ye remember John 15.45 Abide in me and I in you and he that abideth in me and I in him c. There is a mutual communication and participation between Christ and those that are Christs and therefore when he takes part of flesh and blood with us and becomes man he mans us with himself inwardly and outwardly 1. Inwardly and that passively with a soft meek suffering spirit 2. Actively imparting to us an heart of flesh Ezek. 11.19 and 36.26 Zach. 12.10 This is no other than that like mind of suffering wherewith the Apostle exhorts us to arm our selves for the spiritual battel 1 Pet. 4.1 He suffers of us and in us for our sins cause with us and bears all the weakness and injuries of flesh and blood in not resisting sin yet in conspiring with it Gal. 3.1 2 3. James 5.6 Ye have condemned and killed the just one i. e. the Lord Jesus Christ Rev. 13.8 The Lamb slain from the foundation of the world Esay 53.5 He was wounded of our transgressions and bruised of our sins and iniquities He suffers with us hath a sympathy and fellow-feeling with us when we suffer sorrows for our sins or failings and the remaining of our enemies In all your afflictions he was afflicted Psalm 80.15 also when we mourn for the absence of the Bridegroom Esay 63.9 Revel 3.20 2. He mans us also actively when he works in us what is pleasing in his sight when he speaks in us 2 Cor. 13.3 prays in us Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father praiseth in us the Father Heb. 2.12 I will sing praise to thee in the midst of the Church He takes part also of our flesh and blood outwardly when by his spiritual incarnation in us we become his Temple 1 Cor. 3.17 and 6.19 a portable Temple Verse 20. When we become members of his body Verse 15. yea of his flesh and of his bones Eph. 5.20 yea so far his as not our own 1 Cor. 6.20 yea so far as to maintain life of his flesh and blood He gives his own flesh and blood from Heaven John 6.53 Which truly may justly blame very many of us I fear who though the Lord Jesus bring his flesh and blood and offer us participation of it yet we yield to him as little of our flesh and blood as may be Thy Brother thine own flesh and blood hath offended thee now what saith the Spirit of Jesus Put on as the elect of God bowels of mercy forgiving one another c. Col. 3.12 13. He that is not ashamed to call thee Brother he inwardly speaks unto thee to shew compassion towards thy Brother he tells thee vengeance is not thine but his But dost thou reply flesh and blood cannot endure such an affront such an injury Nor shall flesh and blood enter the Kingdom of God Many are content that Christ should take part of their flesh ond blood so far as to take away their sins or rather to cover their sinful flesh and blood with his holy flesh and blood but remember that though men bless themselves c. Esay 32.1 There is a woe denounced to the covering that is not of his spirit Esay 30.1 Exhort Let us yield our flesh and blood unto the Lord Jesus let him take part of us what is it unto us if he take part of all other if not of us receive him If he have taken part of our flesh and blood then is he in us and if Christ be in us the body is dead because of sin the spirit is life because of righteousness Rom. 8.10 Christ if so in us is not idle in us but works in us the spiritual Circumcision Col. 2.11 So that wheresoever and in whomsoever
the Lord Jesus hath taken part of flesh and blood he cannot be hid The night is far spent unto these and the day draws near c. Rom. 13.12 These are of the day The day will appear at a little hole even a child is known by his doing whether his work be perfect Prov. The light is the light of men As ye have heard of a new Christmas so of a New-years-day 1. A Christmas taking part of our flesh and blood giving us a suffering spirit an heart of flesh a suffering mind himself suffering of us and by us by reason of our sins rather suffering death in us than consent to the sin with us suffering with us in all our afflictions afflicted with us condoling with us Christ speaking in us delivering his Oracles in us Christ praying in us praising God in us Kiriath-Sepher smitten Debir appears yea the veil being rent the Holy of Holyes appears in all beauty and loveliness of the Christian life which appears and shines out of our mortal body which is his Temple and we members of his body of his flesh and bone of his bone this life is light unto others and as the day manifests it self and all things else 3. Forasmuch as the children were made partakers of flesh and blood he took part of the same This third point gives a reason of our Lords incarnation even a conformity unto the children because they were flesh and blood weak and frail he became weak and frail flesh and blood like unto them Because the children are made subject to flesh and blood so the Hebrew word answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and implies an impotency c. Wisd 9.15 Amor transformat amantem in rem amatam He who loves another entirely will as much as may be assimilate and conform himself unto him whom he loves Whence the Poets tell of their Jupiter that according as he loved Jupiter in Taurum He changed himself into divers shapes according as they were whom he loved so Hosea 12.10 I have multiplied visions in manu prophetarum assimilatus sum I am resembled unto divers things in the hands of the Prophets The Love of the Lord Jesus inclined him and so far prevailed with him that he humbled himself to our nature and the weakness of it This reason is implied in the Text which faith Forasmuch as the children are partakers of flesh and blood he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in similitudine unto them so the Syriac This reason is taken from the love of Christ unto the children 2. Another may be added in regard of his relation unto the children as they are his Brethren Esay 40.9 10. Where it is in the Margin Against the strong Luke 11.22 Exod. 2.11 12. The Lord hath raised up of our brethren one like unto Moses according as he promised Deut. 8.15 Who because his Brethren were burdened and oppressed with their sins he is come to visit his Brethren and invites unto himself the weary and heavy laden Matth. 11. Observ 1. Note here an argument as of mans abasement and humiliation so likewise of his honour and exaltation 1. Of his abasement and humiliation he was made flesh and blood weak frail mutable therefore one of mans names in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable poor weak afflicted man such was the Lord Jesus See Notes on Gen. 4. Enosh Plotinus a rare Philosopher in his time as Porphyrius records in his life seemed to be ashamed that his Soul was in such a frail weak mutable body and therefore he would be very hardly perswaded to tell any one of what stock he was nor would he yield by any means to sit that any Painter or Limner should take his Picture what saith he do ye not think it enough that a man bear this Image that nature hath cloathed him withal but will you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of an Image He is thought to have been a Christian and his works declare as much besides his familiarity with the most excellent learned and pious Christians of his time he knew the vanity of flesh and blood not worthy to be so doted upon or gloried in and therefore he refused to suffer an Image of his perishing Image to be taken by any Of the like resolution were two rare men one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracle of his age they well acknowledged how frail flesh and blood is and in how frail an Image he walketh Psal 39. Observ 2. But as much this makes for the exaltation of our weak and frail nature that the Son of God hath humbled himself and stooped to take it up and wear our mortal garment that God was manifest in the flesh hath vouchsafed to man us and all Believers with himself in all our afflictions to be afflicted with us to make us his living Temples yea to make us members of his body of his flesh and of his bones Eph. 5.30 This is an Honour whereunto the Son of God hath advanced our humane nature so that we may say with our Apostle Heb. 2. Thou hast made him little lower than the Angels to crown him with glory and honour yea he laid not hold of the Angels but took hold of the Seed of Abraham and what Even all the Believers Observ 3. The great and manifold wisdom and goodness of our only wise and only good God who since mans fall hath in all things accommodated himself unto him to raise him up again as Elisha to the dead child Man was wandered into manifold by-paths of error and many ways had strayed from his God and therefore according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent after the strayed man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes or multiplicities of his Law Hosea 8.12 as S. Peter wrote his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those in the dispersion and thus Joseph visited his Brethren in Dotham i. e. in the Law so the true Joseph visits his Brethren Gen. 37.17 Even so we when we were children in bondage under the elements of the world In the fulness of time God sent his Son c. Gal. 4.3 6. We shall find that the Lord after the same manner raiseth us up from our fall as Elisha did the young child 2 Kings 4 29-35 He first sent his Servant with his Staff i. e. the Law but that could not give life Rom. Elisha God the Saviour comes himself and applies himself unto the child and raiseth it from the death of sin to the life of righteousness Observ 4. Here is a lesson for all the children of God that whereas for this reason because the children were partakers of flesh and blood he took part of the same for the same reason we also should even out of love condescend unto the necessities of our brethren S. John reasons so 1 John 4.10 11. If God so loved us we ought also to love one another So ought we to comply with them in the condition
wherein they are as S. Paul did 1 Cor. 9.20 Some are Professors i. e. Jews He who hath attained unto the true freedom to the Professors he becomes as a Professor some think they are bound by their own strength to be obedient unto the Law to become unto such as one of them to them who account themselves free from the Law and without as one without the Law What should a man be a Libertine Should he rant because others rant No the Apostle having said to them who are without the Law as without the Law adds though under the Law unto Christ There are some weak ones even as babes and children to them he became as weak So did the Apostle to the Galatians Gal. 4.19.20 They were children he speaks to them as unto children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to be with you and change my voice as a Nurse doth to a child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 1 Cor. 3. to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as mothers use diminutives to their little ones so the Lord calls Israel by the name of Jeshurun i. e. Rectule from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little right one Esay 44.2 Observ 5. Take notice then how near the Lord Jesus is unto all those who are willing towards him and towards his righteousness That appears from the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a near neighbour to us Deut. 4.7 The word is near thee Rom. 10.8 9 10. Cant. 2.9 He dwells in our house of clay Job 19. appears in our flesh and blood as John 1.14 He looks through the windows His eyes are intentive upon us observing what we do and what we suffer Flourishing or blossoming Where-ever he takes part of flesh and blood he discovers himself in fruitfulness Through the Lattices He lets in light into our souls for such light belongs to the children as through a glass darkly 1 Cor. 13.12 Observ 6. Take notice what a mighty Divine power inhabits our humanity even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Divinity the Christ the power of God He lays hold of us if we be the Seed of Abraham see what a blameless holy sober just patient long-suffering humble meek obedient life he lived among wicked men in this world he gave us an example and pattern of the same life and if we be the Seed of Abraham Believers in him he is the principle of the same life in us also for know ye not that Christ Jesus is in you unless ye be cast-aways He is in us to impower us to the same holy sober righteous humble meek patient long-suffering obedient life the life of God Wherefore either acknowledge thy self an unbeliever and none of Abrahams Seed or apply thy self to the same principle of life in whom thou pretendest to abide and dwell in him and he in thee for he who saith he abideth in him ought himself so to walk as he walked 1 John 2.6 It is not enough that Christ so walked for he therefore so walked that we should follow his steps 1 Pet. Exhort The love of the children constrained the Lord Jesus to take upon him our nature O let the love of Christ constrain us to love him again and conform our selves unto him that as his love inclined him to partake of our nature which was meerly beneficial to us so much more may our love to him incline us to him that we may partake of his Divine nature having escaped the corruption that is in the world through lusts Among all these reasons whether from the impulsive causes or from the ends for which our Lord took flesh and blood we find not one wherein the Lord Jesus sought himself or any self interest that which among most men is commonly the first mover and the last end that finds no place at all in our Lords so great condescent all he aimed at was the Will of his Father and the good of his Children Joh. 10.15 18. But though he aimed not at any end of his own but at his brethrens good yet no end he aimed at was that we should live as we list but unto him 2 Cor. 5. That they who lived should not henceforth live unto themselves but unto him that died for them and rose again More NOTES on HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Axioms 1. THe Devil hath the power of death 2. Christ took part of flesh and blood c. that he might destroy the devil 3. That he might deliver them that through the fear of death were all their life long subject to bondage In these words we have two Articles of the Christian Faith 1. That Christ was born of the Virgin Mary 2. That he suffered under Pontius Pilate 1. The Devil hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitherto we have heard some causes alledged and implyed why our Lord took part of flesh and blood 1. The Children were his brethren for the sanctifier and they who are sanctified are all of one His love to his brethren inclined him as our Apostle now shews us the ends why our Lord was partaker of flesh and blood and these are in order one to other he took part of flesh and blood 1. That he might die 2. He took part c. and died that by death he might destroy 3. He took part c. died and destroyed that he might deliver those 4. He took part died that by power of his death he might deliver that he might be in all things like unto his brethren that he might be a mercifull and faithful high Priest The first end is implyed and considered only as a means to the second He took part c. that by death c. wherein are two things 1. That the Devil hath the power of death 2. Christ took part 1. that he might destroy him that had it and 2. that he might deliver those who feared Quaere What are meant by 1. Death 2. the power of Death 3. the Devil 4. how the Devil may be understood to have the power of death 1. Death being generally a privation is best known by what is opposite thereunto which is Life Now Life is either 1. Natural as of Plants Animals or Rational Creatures or else 2. Spiritual that which by eminency is called the Life of God in all holiness and righteousness which God requireth And therefore Death opposite hereunto is either 1. Natural or 2. Spiritual both kinds of death may be here understood 1. The Natural Death for God having said in the day that thou eatest thereof moriendo morieris by eating thereof Man became liable to death which became natural to his posterity And 2. That not only a separation of the soul from the body but also an immersion or as it were imprisoning the Soul 1. In a more gross inert and sluggish body of the Elements than the Soul was at first
adjoyned unto so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Authority so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Right is in a just Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it 's so found only in the singular number it answers properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was mystically meant by the Aegyptian
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to preach the Gospel or Glad Tydings whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Gospel both which come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full
of desires that he may obtain the end of his Faith but these desires commonly proceed from sloathfulness which kills the Soul Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour such an one considers not that there are works of faith and labour of love and patience of hope 1 Thess 1.3 and therefore the Apostle exhorts the Hebrews that every one shew the same diligence that they be followers of them not hastily run before them Heb. 6.11 12. Exhort Forasmuch as Christ hath suffered for us in the flesh yea therefore hath taken part of flesh and blood that by death he might destroy him that hath the power of death i. e. the Devil and that he might deliver those who all their life time through fear of death were subject to bondage Let us also be exhorted to arm our selves with the like suffering mind The Lord Jesus delivers only such as are here described even the children who fear the death and through fear of it are subject unto bondage If therefore we would be partakers of this deliverance it concerns us to be under the fear of death that 's the qualification of those whom the Lord Jesus delivers such as fear death and pray for deliverance from death Hosea 5.7 Rom. 7. Wretched man that I am who shall deliver me from this body of death Like passions in us beget sutable affections in the Redeemer could he say Vere Plorabit qui me vult incurvasse querela The Lord Jesus abounds with love towards us and hath compassion on us but he would that we should compassionate our own estate mourn for it Si vis me flere dolendum est ipse tibi One complained to Demosthenes that his enemy had beaten him he spake in cool blood and the Orator told him he would not believe it that he had beaten him his Client angry and grieved what saith he did not he beat me will ye not believe that he beat me Yes saith Demosthenes I will now believe you Would we that the Lord Jesus should commiserate our calamities and deliver us from the buffetings of Satan we must shew that we are sensible of them our selves Wretched man that I am who shall deliver me c. Answer shall then be made as Vulg. Latin Gratia Dei per Jesum Christum or as in our English I thank God through our Lord Jesus Christ NOTES AND OBSERVATIONS UPON HEBREWS II. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For verily he took not on him the nature of Angels but he took on him the seed of Abraham THe Text either hath reference unto verse 14. Because the children were partakers of flesh and blood c. For he took not on him the nature of Angels c. Or it hath reference unto Verse 15. Christ suffered Death that he might deliver those who through c. For he lays not hold on the Angels c. Whence it is that the words as ye perceive admit of divers readings the one in the Text the other in the Margin 1. That in the Text denies Christs assuming of the Angels nature and affirms his taking the Seed of Abraham upon him 2. That in the Margin denies Christs taking hold of the Angels and affirms his taking hold of the Seed of Abraham Both sences are of great importance and have their several Authors ancient and modern I shall therefore speak of both because of the great Authority of the Fathers and Schoolmen c. but I much rather incline to that in the Margin Hitherto ye have heard our Lords incarnation that great indulgence and favour of the Deity toward the Humanity The Lord took part of flesh and blood and the ends he had for so great condescent The Apostle in these words improveth the Lords inestimable Grace and favour unto men by comparing herewith his waving and passing by the Angels for this Text either hath reference to Verse 14. or to Verse 15. By the Angels are here meant the Apostate Spirits which left their first estates and principality 2 Pet. 2. For our more distinct proceeding herein let us consider the words in this methodical division 1. Christ took not on him the nature of Angels 2. Christ took on him the Seed of Abraham 3. Conjunctim He took not the one but the other 1. Of the Angels I have had often occasion to speak especially on this and the former Chapter besides other places The word nature which ye read here is neither in the Greek Vulgar Latin Syriack or Arabick Text nor in the High or Low Dutch nor French nor Italian nor Spanish Translations no nor in any of our old English Translations either Printed or Manuscript yea although the most of these incline to the former judgment that the Text here speaks of Christs not assuming the nature of Angels but that he takes upon him our nature yea although some of them as Deodati and the French Bible put nature in their Gloss yet neither they nor any other elder or later put that word in the Text except only our last Translators A most bold supplement especially where the Text is so doubtful the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom apprehendit by Erasmus assumpsit in this point He took not on him the Angels i. e. according to the Authors of the former reading Christ took not the nature of Angels upon him he became not an Angel he is no where brought in in all the Scripture assuming to himself into hypostatical and personal union the nature of Angels The true and adaequate reason why the Lord assumed not the Angels into hypostatical union with himself and became not an Angel is even from the counsel of his own will as Matth. 11. Even so Father for so it seemed good unto thee Howbeit because the Divine will hath forcible reasons for it self if well known it shall suffice for the present that the Lord would take upon him such a nature as wherein he might suffer and by his death take away sin now the nature of Angels is not capable of death Object Christ is called an Angel as elsewhere so especially Gen. 31.11 12. and 48.16 and Psal 19.24 Exod. 23.20 Respon Christ being called an Angel doth not infer the Assumption and participation of the Angelical nature for so he is called by the names of many other creatures whose natures he assumes not as a lamb a lyon a vine a door c. But because he communicates with certain creatures in like works and properties Therefore he takes to himself the name of certain creatures Thus where Christ is called an Angel it implys not communion of Nature with the Angels as if he took their nature upon him but hereby is implyed that he communicates in a like effect and property with the Angels in regard of his obedience unto God the Father who sends him and the work he doth at his command for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is a messenger and sent
end of the commandment is love 2. And this like the wings of the bird the wheels of the Chariot and the Sails of the Ship helps to lighten our burden and expedite our course for this is the love of God that we keep his Commandments saith S. John 1 Epist 5.3 And his commandments are not heavy no his burden his yoke is light Because he our strong helper helps to bear it with us as the greater and stronger Ox bears up the yoke from the less or weaker Insomuch as they who are not Sons of Belial not unequally yoaked with unbelievers but have cast off every weight that presseth down and the sin that so easily besets us may run that race that is set before them the way of Gods commandments And whereas the word of the Lord is often in the Prophets called a burden not only 1. In regard of the multitude of precepts and difficulty of obedience 2. But also in respect of obscurity and difficulty of understanding the commadment saith Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not a burden above thy strength or as the word also signifieth 't is not obscure or hard to be understood A powerful argument with Learned men to stir them up to be doers of the word and where can it be so seasonably as here 3. The doing of the word is the only way to understand the most profound and deepest Mysteries of the word for if any man will do his will he shall know of the doctrine whether it be of God or no Joh. 17.17 Which will of God being our sanctification i. e. separating our selves from all evil and applying of our selves unto all good the Divine wisdom is the fruit of both for whereas They have no understanding that work iniquity saith the Psalmist when we return from our iniquities we understand God's truth Dan. 9.13 And therefore if thou desire wisdom keep the commandments and God will give her to thee Ecclus 1. For God gives unto the man that is good in his sight wisdom and knowledge saith Solomon Eccles 2.26 Yea and the increase of it For they who walk worthy of the Lord unto all well-pleasing being fruitful in every good work increase in the knowledge of God Col. 1.10 And they who bring forth much fruit shall be Christ's Disciples and unto these it shall be given to know the mysteries of the Kingdom of God keep therefore and do them saith Moses for this is your wisdom and understanding 4. And as this is the best method to get knowledge so to teach and confess it unto others as our Saviour first did and then taught This nearly concerns us Beloved who exhort others to be doers of the word to do it our selves Barnabas exhorted the Church of Antioch that with purpose of heart they shoutd cleave unto the Lord for he was a good man saith S. Luke Act. 11. S. Paul must have Christ the essential word in him before he teach him to the Gentiles And Ezechiel must first eat the roul of the word and then preach to the house of Israel so must S. John eat the Book of the Old and New Testament according to S. Austin and then preach to many people and nations and kings It 's but a little Book and sweet as honey in the mouth saith S. John we all love to talk of the word sometimes but assoon as I had eaten it saith he my belly was bitter O 't is very unpleasant to the tast of flesh and blood 't will hardly down with us when we begin to do it it had need be sweetened And what sweeter than knowledge O we love it as life nay better than life we are forbidden on pain of death to eat of the tree of kowledge yet we 'll needs eat of it though we dye for it we are commanded to eat of the tree of life 't is not may but must not a permission but a strict command in the original Yet how few alas how few will tast of it And what 's sweeter to Learned men than true knowledge and understanding 5. Keep the words of this Covenant and do them that ye may understand so the Vulgar constantly That ye may prosper so our English hath it Deut. 29.9 prosper indeed for God hath made all things for him that obeys him so the Chaldee turns Prov. There 's no reward at all promised upon other terms and upon this all Glory and Honour and peace to every man that worketh good This is that we look for Lord shew us now prosperity Hic vivimus ambitiosa paupertate omnes Every man would be great and glorious and what greater Glory Those of Berea were more noble than others because they received the word with all readiness of mind and searched the Scriptures dayly but more Noble are they who receive and search and do the word These these shall be great men great in the Kingdom of Heaven Sons of God these are the Brethren the Sisters the Mothers of Christ For whosoever shall do the will of my Father which is in Heaven he is my mother my sister and brother Yea 't was this that made his Mother truly blessed Beatior Maria profitendo fidem quam concipiendo carnem saith S. Austin Yea rather blessed are they who have the word of God and keep it Vnto those who cleanse themselves from all pollution of flesh and spirit and perfect holiness in the fear of God I will be your Father and ye shall be my Sons and Daughters saith the Lord Almighty Yet is there not a greater degree of Glory than this Whosoever shall do the Commandments and teach them the same shall be great in the Kingdom of God And of all this Wisdom and Glory the hearers only deceive themselves and in the judgment of God are branded with the infamous and reproachful ear-mark of fools and in the judgment of nature great and prick ears are signs of folly saith Aristotle He that hears my sayings and doth them not saith our Saviour shall be compared to a foolish man who built his house upon the sand Extreme folly especially if we consider the sole hearers of our days who of all other glory in assurance of salvation yet build all their hopes not upon doing the word but upon the sandy foundation of an imagined dead faith and hearing only These may well be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-deceivers and because every man's soul is himself saith Plato deceivers of their own souls whether the Metaphor be taken 1. From accounts and reckonings 't is damage and loss to be over-reached and that the more dangerous by how much the more inward because almost every man that would accurately examine another man's reckonings and not easily suffer himself to be over-reached yet is apt to presume on his own reckoning as true and very ready to pardon himself though it be false but these misreckon themselves But Beloved it is not our reckoning that will stand good in the judgment
of bread not in Bethlehem Judah but in Bethlehem in the Tribe of Zebulon Jos 19.15 That is they seek him for their loaves in their own habitation so Zabulon signifieth As the Scribes who told the Wise-men that Christ should be born in Bethlehem They themselves went not out of their own Town to seek him And thus without doubt and question the greatest part of men seek Christ they will not go out of themselves to find him they would have him come to them they will not go to him This is the reason of so much sighing and groaning wherein many men place a great part of their Religion They would find Christ and not forsake their Covetousness their Envy their Hatred c. their Country No no 't is impossible All say we are in our Country But 't is hidden Manna Therefore Bethlehem signifieth the City of War as well as the City of bread and it is called the City of David the Warriour Luke 2. and it signifieth thus much to us that we cannot feed on the bread unless we fight for it It is said of the Inhabitants of the Isles called Baleares that their Children were so brought up that they must not eat except first they shoot down their meat He that will not labour shall not eat the bread of life Labour for the Meat that endures to everlasting life to them that thus labour and travel Christ whom we seek promiseth to manifest himself He that hath my Commandements and keepeth them I will manifest my self unto him John 14.21 To these he promiseth refreshment out of the true Bethlehem To him that overcometh saith he there 's Bethlehem the house of War To him I will give to eat of the hidden Manna there 's Bethlehem the house of bread Revel 2.17 Having thus found Christ in Bethlehem as the Lord instructed the Wise-men so let me advise and remember you By no means tell Herod tell not the Herodians a generation of murderers that crucifie the Lord of life in his Childhood and weakness 2 Cor. 13. Who as Pharaoh gave order that the Children of Israel if Males and likely to prove strong should be put to death Exod. 1. Such Pharaohs such Herods there are I mean Corrupters of Youth who put to death the young Israelites whatsoever good is like to prevail in themselves and others Like Pharaoh's Locusts who devour every green thing the righteousness of Children that they meet withall Exod. 10.15 So Christ the Righteousness calls himself the green tree Luke 23.31 Or if they seem more fitly so to be compared like the wild Asses as the Lord describes them Job 39.8 The rangers and ramblers who search after every green thing O take heed of such wild Asses such Locusts such Pharaohs such Herods Herod put his own Child to death with the rest that so he might be sure he thought of the death of Christ Vide Macrobius libr. 2. Satur. cap. 4. And to avoid them having found Christ return thou as the Wise-men did another way Thou camest perhaps by the way of Envy return by Charity Thou camest by the way of Anger return by Patience and Meekness Thou camest by the way of Covetousness return by the way of Liberality Thou camest by the high-way of Pride return by the lower-way of Humility So shalt thou return unto thy Rest and the Lord shall be with thee and prosper thy Journey To him alone be Glory and Honour for evermore The Ancient Church left out the Venite this Day to signifie their readiness to believe and obey the Gospel without invitation Durand de Festo Epiph. NOTES AND OBSERVATIONS UPON MATTHEW IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then was Jesus led of the Spirit into the Wilderness to be tempted of the Devil THe last day ye heard John Baptist The voyce of the Lord crying in the Wilderness Now our Evangelist tells us how the Lord himself being baptized of John is led by the Spirit into the Wilderness there to be tempted of the Devil And as this day ye heard a preparation to Battel So these words present us with a preparation to a Combate and that the most notable c. See Notes on Matth. 4.4 In the Words we have these divine Truths 1. Jesus was led by the Spirit into the Wilderness 2. He was led to be tempted of the Devil 3. He was then after his Baptism led Let us here enquire 1. What Wilderness this was 2. And what Spirit he was led by into this Wilderness 1. There were many Wildernesses in the Land of Israel that here mentioned is said to be that between Jerusalem and Jericho which was wont to be infested not only with wild beasts but also was infamous for theevery saith Eusebius whence the place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the frequent shedding of blood there where was a Garrison kept for defence of Travellers Of this place our Lord makes mention in that Parable or History either we may call it Luke 10.30 In this Wilderness our Lord was with the wilde beasts Mark 1.13 And it is more likely that this was the Wilderness for in it is that Mountain which is called Mons Diaboli as being that exceeding high Mountain whence the Devil shewed our Lord all the Kingdoms of the World and the glory of them 2. What Spirit was he led by into this Wilderness Answer Surely by the Holy Spirit for so the Syriack Interpreter saith expresly And St. Luke puts it out of question for having spoken of our Lords Baptism and the descent of the Holy Ghost upon him chap. 3.22 after his inserting of our Lords Genealogy chap. 4.1 he continues the History thus Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the Wilderness The end of this our Lord 's leading into the Wilderness we shall find in the following point of which hereafter Mean time we cannot but take notice of the correspondency between the Type and the Truth Israel is Gods Son his first-born Exod. 4.22 and the Scripture was fulfilled in Christ which saith of Israel Hos 11.1 Out of Egypt have I called my Son Matth. 2.15 And as the Lord brought his Son Israel out of Egypt into the Wilderness even so the Spirit here leads his Son the Lord Jesus into the Wilderness Ye know the Scape-Goat was sent into the Wilderness loaden with the sins of all the people Levit. 16.21 22. And the Lord hath laid upon him the iniquity of us all All Christs actions and passions are our instructions Since therefore the first rule our Lord gives us is self-denyal renouncing of our selves he figures out that first rule unto us in his first exercise going into the Wilderness whereby the Ancients understood self-denial and renouncing of the world for what better represents the emptying of our selves than a Wilderness where there is want of all things Such a Wilderness our Lord Jesus was led into by
be multiplied in infinitum everlastingly And 2. In regard of use this Grain nourishing and sustaining the Tabernacle of man's Soul Gold and Jewels and precious Stones only adorning and beautifying the outside of it And therefore God saith not to Israel thou shalt partake of the riches of the Land but thou shalt eat the bread of the â—â—nd Numb 15.19 And Psal 104.15 the Psalmist commends it unto us for strengthening of man's heart And the Reason is considerable in regard of God who makes bread to grow out of the Earth Psal 104. and feeds all flesh 2. And in regard of man's body which is like a ruinous building alwayes decaying and mouldring away and therefore alwayes hath need of reparation which the Holy Ghost implies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to eat and to underpropa building as with a shore or buttress which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 19.5 Comfort or sustain and support thine heart with a morsel of bread 3. That 's a ground of a third reason in respect of the nourishment it self which is fit to support the natural life by recreating and repairing the decayes of blood the vital and animal Spirits which it doth by the aiery parts of it mixt with the quintessence or common Spirit which fills all the World Wisdom 1. whence it is called the stay of bread Esay 3.1 and the staff of bread Ezech. 4.16 and 5.16 But this discourse is fitter for a Physician especially if we add that other excellency that it 's fit for Medicine and the cure of mans body as well as the nourishment of it Nor doth my Text allow me to dwell long upon this Argument but implies only that a man lives a kind of life by bread though not by bread only And that will appear whether we consider bread in it self or in the effect of it enlivening or giving life 1. As for bread in it self it 's a mixt body compounded of the elements and howsoever it hath a kind of life in it self yet it cannot nourish the body of man unless first that life be corrupted and dye in it And how comes that quickned again but through the Spirit of life that gives life to all things that live Much more how comes it to enliven or give life and that not only vegetative but sensitive also as 1 Sam. 30.12 This proceeds not from the essential principles of bread nor is it in the power of bread or any corporal food alone But as that Spirit which fills the World of all the Creatures animal or such as have sense hath taken up man for his Temple 1 Cor. 3.17 as the most excellent of them all And as among all the mineral Creatures or those that want life he manifests his glory most in Gold so among all the vegetable Natures or Creatures that have life and want sense that Spirit hath seated it self in that Grain that 's fittest for bread especially that of Wheat which is concluded by the Physicians to be the most convenient and best fitted unto the temperament of man's body which therefore doth praesentem referre Deum Whence we may well conclude that bread alone enlivens not It is thy grace O Lord that nourisheth all things and not the growing of fruits that nourisheth man c. Wisd 10.25 26. An evident Argument that man lives not by bread alone no not the natural life Wherein we must necessarily distinguish between the Elementary body of bread and that heavenly blessing in it imperted unto it by the Spirit of life as the Scripture intimates Esay 65.8 Mal. 3.10 Which is a forcible reason to perswade us to pray for our dayly bread although we have our dayly bread to bless our Table and pray for our meat although we have our meat and it stand ready for us upon the Table since there is so broad a difference between the bread and the blessing in it Our late experience proves this to be true when God for our sins sent a dreadful Famine in the neck of a devouring Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he took the staffe of bread and took the blessing from it unless our health and plenty have made us forget our God grow fat and kick if so fear and tremble lest if we forget his Mercies he remember us again with Judgments An Argument to convince Idolaters yea Atheists St. Paul makes use of it Acts 14.15 The living God which made the Heaven and the Earth and the Sea and all things that are therein Who in times past suffered all Nations to walk in their own wayes left not himself without witness in that he did good and gave us rain from heaven and fruitful seasons filling our hearts with food and gladness Add hereunto Acts 17.25 He giveth unto all life and breath and all things v. 27. That they might seek the Lord if happily they might feel after him and find him for this is the end why he gives us his outward bread for how heinously does the Lord our God take it at those Atheists and wicked mens hands who eat the bread of God and call not upon God ye may read Psal 14. and 53. Whereas he expects that this riches of his goodness should lead to repentance Rom. 2. That this corporal food should point us to the spiritual that the outward bread should guide us to the inward Since man lives not by the outward bread only but by every word that proceeds out of the mouth of God That 's the second Point Man liveth by every word that proceeds out of the mouth of God Whether this word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the outward word of Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and promise or the essential word of God 'T is true in both sences that man lives by every such word c. If we understand the word of commandment 't is either Mediate or Immediate 1. The mediate Commandment is a direction and injunction unto the Creature to feed man which Commandment in Scripture we find to be directed 1. Sometimes to the feeder And that either 1. Extraordinary as when God commanded the Ravens a Bird of Prey and fitter to feed upon our bodies than to feed them to bring bread and flesh to Eliah 1 Kings 17.4 5 6. or 2. More ordinary v. 9. When God commanded the Widow of Sarepta to sustain him 2. Sometimes this Commandment is directed to the nourishment it self as v. 14 15 16. Where thus saith the Lord God of Israel the Barrel of Meal shall not waste nor the Cruise of Oyle fail c. The like command no doubt the God of life gave unto that second meat which the same Prophet eat Chap. 19.6 7 8. For he went in the strength of that meat forty dayes and forty nights Such bread was Moses fed withall who stayed the same time in the Mount Sinai and neither eat outward bread or drank
water And hither we may refer the miraculous feeding of so many with so little food Matth. 15.16 2. The immediate Commandment is directed unto our selves to live upon it and that is the Law of God which was ordained unto life as the Apostle speaks Rom. 7. though the Law of it self cannot enliven us For if there had been a Law given which could have given life surely righteousness should have been by the Law but the Scripture hath concluded all under sin that the promise of faith by Jesus Christ might be given to them that believe Gal. 3.21 22. This points us to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential word of God Jesus Christ himself according to his Divine Nature That Word which was in the beginning John 1.1 with God and was God which cannot be understood of the body and flesh of Christ which was not from the beginning Of this inward word the outward Word bears witness John 1. and 1 John 1.1 2 3. speaks experimentally of this Word That which was in the beginning c. The food of which the Saints of God have fed upon even from the beginning 1 Cor. 10. And that this is the word here meant especially as figured by the outward Manna Moses intimates Exod. 16.15 When the Children of Israel doubted what it should be he resolves them this is the bread which the Lord hath given you to eat and v. 16. This is the thing which the Lord hath commanded gather of it every man This is the thing in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Word the Vulg. Latine hath Sermo rather than the thing The word is ambiguous and 't was fit for those times for the concealing of so great a mystery which our Saviour opens John 6.33 to which our Translatours refer us in the Margent The bread of God is he saith that essential bread which cometh down from Heaven as the Manna figuratively did and giveth life unto the World Hence it is that we find Christ so often signified by bread both in the Old and the New Testament 1. In the Old Testament Odo the Abbot the most learned of his time hath observed this heavenly Harmony of Corn Wine and Oyl signifying the three Persons of the Blessed Trinity and he quotes a notable place for it Joel 2. whose latter part from v. 28. to the end is alledged by our Saviour Matth. 24. St. Peter Acts 2. and St. Paul Rom. 10. to be fulfilled in these last times v. 19. of that Chapter he promiseth to send them Corn and Wine and Oyl and v. 24. The floors shall be full of Wheat and the fats shall overflow with Wine and Oyl which he fitly applies to the several Persons thus The Son fills the floors with Corn and Wheat The Spirit fills the fats with Wine The Father fills the fats with Oyl 1. The Oyl of mercy which mitigates and asswageth pain well befits the Father of mercies 2. The Corn or Wheat fills the floors with plenty whereof it is an Emblem and strengthens the heart of man 3. The Wine makes glad the heart which is a principal fruit of the Spirit These three ye may find often joyned together by the Holy Ghost as Deut. 11.14 and 12.17 and 18.4 Psal 104.15 2. In the New Testament I am saith he the bread of life John 6.32 And this bread saith he is my body Matth. 26.26 And I would not have you ignorant brethren that all our Fathers did eat the same spiritual meat and drink of that spiritual rock which was Christ 1 Cor. 10.3 4. And the reason why this inward man is to live by this essential word that proceeds out of the mouth of God may be considered either 1. In regard of God who causeth even this word to grow out of the earth Psal 104.14 Aperietur terra germinet Salvatorem Esay 45.4 Let the Earth open and bring forth the Saviour and who rains from Heaven this spiritual Manna on us for Moses gave you not that bread from heaven but my Father giveth you this bread from heaven John 6.32 And in respect of the inward man and his spiritual life to be maintained this spiritual food is necessary Simile à simili nutritur is a known rule like is nourished by the like and we being to grow up and to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Angels whom God hath made Spirits God feeds our inward man with spiritual food which the Psalmist calls Angels food And that 's the third Reason in respect of the nourishment it self for whereas the Souls and Spirits of the Saints must live the life of God which is eternal this heavenly food is that which hath the essential life in it John 1.4 Yea that meat which endures unto everlasting life John 6.27 Yea the eternal life it self 1 John 5.20 Great reason therefore there is that man should not live by bread only but by every word that proceeds out of the mouth of God 1. A Doctrine that is worthy all our observation which that we might know Moses said Exod. 16.32 This is the word or thing which the Lord commandeth fill an Omer of it to be kept for your Generations that they may see the bread wherewith I have fed you in the Wilderness And Deut. 8.2 3. The Lord thy God fed thee these forty years in the Wilderness to humble thee and prove thee to know what was in thine heart and I suffered thee to hunger and fed thee with Manna and that he might make thee know that man doth not live by bread only but c. For this end that we might know he continued this miracle forty years not that we might only contemplate this truth for verba cognitionis intelligenda sunt cum affectu But 2. That we might learn to withdraw all our Faith Hope Love Confidence Care Fear all our dependence from the Creature and repose it wholly and solely upon our God who gives all the power virtue and efficacy unto the Creature and without whose concourse the whole Creature is weak vain empty nothing The staff of bread is but like a broken reed or like the chaff or husks without power and vertue to sustain us Man lives by every word c. 3. As also that rich man whose servants have bread enough and to spare Luke 15. might learn not to pride themselves or lift themselves up above their poor brethren for why Man lives not by bread only nor doth a mans life consist in the abundance of the things which he possesseth 4. That we may learn a difference between God's providence and rich mens touching the feeding and sustaining of the poor for howsoever the poor man lives not by bread only yet a kind of life he lives by bread which the rich must give them And howsoever the poor man lives by every word that proceeds out of the mouth of God yet he lives not by any word at all that proceeds out of the
enjoyning preservation of life might suffice we may add hereunto others both in regard of God himself and in respect of men 2. God made man after his own Image which is destroyed and defaced by murder Gen. 9.6 It is the Lord's reason he gives of this Law He that sheds man's blood by man shall his blood be shed for in the Image of God made he man 3. The main end aimed at by the Lord himself is here of principal regard His main design is as in all the Commandments to assimilate man and make him like unto himself so in this especially in love and mercy for preservation of man's life Mich. 6.5 Zach. 7.9 10. Luke 6.35 36. 2. In respect of men as to save life renders us like unto God so to kill makes men like the Devil John 8.44 as proprium est Dei servare benefacere so Diaboli laedere Add hereunto that common rule Whatsoever ye would that men should do unto you do ye even the same to them Matth. 7.12 This is the voice of the Law and the Prophets yea approved of by light of nature the Emperor Severus caused it to be written in many places of his Palace 2. There is a near alliance between men whom God hath made as after his own Image so of one blood Acts 17.26 And thus by one common nature all men are taught of God to love one another 1 Thes 4.9 Obs 1. Man by his fall was and is of a bloody revengeful unmerciful disposition All faln men walk in the way of Cain until God in goodness lead them out of that way into the way of his Commandments 2. The Lord directs his Law to all and every man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou man or woman shalt not commit murder The Lord descends to every one in particular to every individual to thee who ever thou art Thou shalt do no murder that every man may know that the Commandment concerns him 3. Note here how precious the life of any man ought to be to any man 4. Note hence how precious every man 's own life ought to be unto himself Therefore this Commandment or act forbidden is left without expression of an object whereby is prohibited all unlawful killing And because our love unto God measures out every man's love unto himself and every man's love unto himself is the measure of his love unto his Neighbour Surely in that every man is forbidden to kill his Neighbour every man is much more forbidden to kill himself Do thy self no harm Acts 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whosoever shall kill shall be in danger of the Judgment The words contain the penalty annexed to the breach of this Commandment wherein the words are considerable in themselves and with reference to the former implied in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators exceeding often render And which all men know is a note of diversity and signifies But and makes quite another kind of axiom and makes not a copulate but a discret In the words absolutely considered we must enquire what is meant here by Judgment and 2. What it is to be in danger of Judgment 1. Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word is here to be understood the Session or sitting of Judges Such as at that time were in many Cities of Judea and that their Judicature is here properly understood it 's evident by the opposion unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the Council To be in danger of Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are more properly to be turned he shall be obnoxious or lyable unto the Judgment for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies obnoxious c. Vide Not. in Hebr. 2. We shall meet with these words again This Sentence is not extant in the Law in so many words but the meaning of it is clear Levit. 24.21 He that killeth a man he shall be put to death Num. 35.16 17 18 30. Obser 1. What a tie hath God the Judge upon every guilty Conscience 2. How much more upon every blood guilty Conscience Exhortation Highly to esteem the precious life anothers as well as our own 1. It is the workmanship of God 2. It is the Command of God to spare life not to kill 3. God made us after his own Image which is marred by murder 4. It 's contrary to God's main design to render us like unto himself in love mercy goodness c. 5. It crosseth the common rule Whatsoever ye would that men should do unto you c. 6. God made us of one blood and so teacheth us to love one another 7. This is no Arbitrary Law it 's not without penalty so great a crime is not expiated without the death of the murderer He that sheds man's blood by man shall his blood be shed 8. Whole Families yea the greatest Potentates with their Kingdoms rue this crime as Pharaoh Saul Ahab yea David himself 9. Even the beast it self and its owner if faulty must die to expiate bloodshed Exod. 21.28 29. 10. The Lord enjoyns mercy to the beasts Deut. 22.6 11. Yea even the beasts are not savage against their own kind They improve their sense better than men their reason yea than Christian men their faith O ye perverse and degenerate mankind So true is it that man without Law and equity is the very worst of all living Creatures 12. Beloved we are men let us not so put off humanity as by cruelty and savageness to become worse than the very beasts 13. The Scribes and Pharisees had attained to this degree of righteousness to spare life they were no murderers Beloved we are Christian men our righteousness must exceed theirs Our Lord hath taught us an higher Lesson I say unto you he that is angry with his Brother without cause shall be in danger of the Judgment Axiom 3. It was said to them of old time thou shalt not kill c. Of how old time were these to whom this was spoken Some say to those in the time of Ezra the Scribe Others look farther back to the times of Moses and indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie things or persons of that Age of the Prophets as Luke 9.19 One of the old Prophets Acts 15.21 Moses of old time c. But most of the Prophets were long after Moses's time And where it is said Moses of old time hath in every City those that preach him being read in the Synagogue every Sabbath-day The old time there spoken of if we mark it is not to be understood of Moses's time but long after namely after the time of the Captivity What if we look yet farther backward even before the Prophets yea before Moses 2 Cor. 5.17 We read of old things and 2 Pet. 2.5 the old World and Revel 12.9 and 20.2 Ye read of the old Serpent called the Devil and Satan who deceived that old World It 's
pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to buy the customes which he who did under the Romans was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans here Luke 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel
the Divine Life unto the Fatherly Deity that it may be ingendred and begotten anew by it Nor can this be done untill the Humanity have abandoned and discharged all carnal and sensual Fatherhood until it call no man Father upon Earth then followeth the mutual Testimony of the Spirit of God with our Spirit Rom. 8.16 Such a fruit of the Divine Nature may truly call upon God according to the Doctrine of Jesus Christ Our Father whic◠art in Heaven for whiles the earthly man loves yet his lusts and desires his appetites his carnal delights and pleasures he cannot call God his Heavenly Father But when the man hath abandoned all these which were his life even unto death then our Heavenly Father raiseth up as from the dead a good will love and delight toward himself by which good will we are begotten and become an heavenly Generation and the Children of the Most High We may sanctifie and hallow the Name of our Heavenly Father 2. Hallowed be thy Name 1. What is here meant by the Name of our Heavenly Father 2. What is it to sanctifie or hollow that Name 1. The Name of the Lord is the Lord himself Vide Notes on Psal 9.11 2. To sanctifie that Name the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is to sever and set apart from all pollution When therefore we pray That the Name of our Heavenly Father may be sanctified or hallowed we desire that the Lord would work for his Names sake that it may not be polluted Ezech. 20. vers 9.14 22. That we may be conversant about the Name of our God with an holy mind holy affections holy expressions in words and works and promote the same in others for the Name of our Heavenly Father is holy and because it is so it cannot be approached unto but by those of like Nature to it whence he himself requires That because he is holy we also should be holy Obser 1. The sanctifying of God's Name is a principal Duty it hath here the first place in our desires and indeed to sanctifie and glorifie it is the end of all the Creatures which are made for his Glory as the End is more noble than the Means for the life is more than meat Mat. 6.25 therefore whether we eat or drink or whatsoever we do all must be done to the Glory of God 1 Cor. 10. This is that which the Genuine Child partaker of the Fathers own Nature chiefly desires and prays for Obser 2. We know not how to honour him aright which excludes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all will-worship Nadab and Abihu had a good intention no doubt to sanctifie God's Name when they offered strange fire but Levit. 10.1 2 3. There went out fire from the Lord and devoured them Obser 3. Who can teach us this but our Heavenly Father And therefore we desire it of him Obser 4. The Name of the Lord cannot be hallowed by us unless he himself have intire Dominion and Rule in us And therefore we pray 2. Thy Kingdom come A Kingdom is Politeia sub uno bono it 's a Polity or Government under one that 's good Vide Notes on Mat. 13.11 The Kingdom of God is either 1. Universal and so Psal 102. His Kingdom ruleth over all and he is the only Potentate King of Kings and Lord of Lords 1 Tim. 6. or 2. Special so the Lord is King of Saints Rev. 15.3 even those who sanctifie and hollow his Name 1. Wherein then consists the Kingdom of God 2. What is it for this Kingdom to come 1. The Kingdom of God is an inward Kingdom Luke 17. And therefore we must enquire what is within us over which our God may Rule and Reign and have his Kingdom The Divine Philosopher tells us of Three several parts of the Soul 1. The Rational 2. The Irascible 3. The Concupiscible Proportionably unto these Three parts of the Soul the Kingdom of God consists in 1. Righteousness 2. Peace and 3. Joy in the Holy Ghost for so the Rational part of the Soul is governed by Righteousness which is all Vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Righteousnes all Vertues are contained This Righteousness governs the Royal part of the Soul declining it from Evil and ruling it unto Good wherein consists Righteousness cease to do Evil learn to do well 2. The second part of the Soul is the Irascible or wrathful part this is governed by Peace which is the effect of Righteousness Esay 32. Let the peace of God rule in your hearts Col. 3.15 wherein the Irascible had rule before Eccles 11.10 Marg. as also the Concupiscible all the vain desires and appetites call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's 3. The third part of the Soul This Concupiscible while inclined to earthly things is Evil but it 's raised from Earthly to Heavenly objects wherewith it is fully satisfied and becomes one with them in full fruition That 's the third part of God's Kingdom which is called Joy in the Holy Ghost These are the three parts of the Kingdom proportioned unto the three principal parts of the Soul which are governed by Righteousness Peace and Joy in the Holy Ghost And therefore as Earthly things and Emperours have their Royal and Imperial Cities so the only Potentate Our Father which is in Heaven hath his three Royal and Imperial Cities proportionable unto the three parts of his Kingdom Sedec whence he is called Melchizedeck King of Righteousness and Salem whence he was called afterwards Melchisalem i. e. King of Peace Heb. 7. The third is Sushan that 's Joy the City of Ahasuerus that is the Great Prince and Head Esth 8.15 The City of Shushan rejoyced and was glad when Psal 84.2 The heart and the flesh cryeth out for the Living God and rejoyceth when we say with David Psal 103.1 Bless the Lord O my soul and all that is within me bless his holy Name Thus the Kingdom of God is said to come i. e. to appear for so those words are taken one for the other as when Christ is said to appear or be made manifest in the flesh 1 Tim. 3. ult St. John saith He is come in the flesh 1 John 4.2 Luke 17.20 21. This Kingdom of God appears or comes when we become strong to do the Lords will therefore the Kingdom of God is not in Word but in Power 1 Cor. 4.20 when also we are able to suffer out all temptations and to bear the infirmities of others therefore Rev. 1.9 The Kingdom and Patience are joyned together Obser 1. There is want of this Kingdom for Prayer supposeth a want either in whole or in part of what we ask for God's Kingdom is yet but in part come to the most of us because all things are not as yet put under him 1 Cor. 15. Obser 2. We are not able of our selves to advance or raise up this Kingdom of God Satans Kingdom it 's to be feared in very many remains as yet in force and
deed unless we can truly and experimentally say that we have seen and bear witness 1 Joh. 1.2 Exhort To speak every one the truth from his heart Our God is the God of truth The Son of God is Amen the faithful witness Veritas veritatis Amen Amen the Truth Joh. 14. The Holy Ghost is the spirit of Truth the Image of this God impressed in the word The word of God is the word of Truth The Law the Truth the Gospel the Truth the Image impressed on his Works MATTHEW XV. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the things which defile the man WHat all these are St. Mark tell us Mar. 7.23 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whence they proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what their effect is they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word we turn defile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cong-egavit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Coetus That which is common is unclean they eat meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 7.2 which signifieth properly to make common which therefore some deduce from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which is common is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposed and exposed to the use of all and whatsoever is so will soon be defiled and polluted And therefore the word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum that which is holy and seperated from common use Act. 21.28 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Act. 10.15 and 11.9 for this may appear by induction 1. Vain thoughts defile Jer. 4.14 2. O Jerusalem wash thine heart from wickedness that thou mayest be saved 3. How long will thou detain these thoughts 4. Murder defiles Esay 59.3 Your hands are defiled with blood 5. Adultery defiles Lev. 18.20 6. Robbery defiles Ezech. 7.22 7. And whence are the lips unclean but from false witnessings and blasphemies Esay 6.5 besides these we read of others which defile the man Mar. 7.22 23. All which either outwardly pollute him as the sinful words and actions or inwardly and those either the evil thoughts more proper to the mind or the vitious and sinful dispositions of the heart and affections These St. James chap. 1.21 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on the place The reason why these things defile the man appears partly because he hath seperated himself from the most pure and holy God Psal 14.3 They are turned aside from God and become filthy partly because he hath adjoyned and united himself unto the unclean spirit by consent and love which is of a knitting and polluting nature and unites the heart unto it whence it becomes like unto it Hos 9.10 Abominabiles facti sunt sicut ea quae dilexerunt Obser 1. Hence its evident that since the Man is God's Creature and the work of his hands yea as I may so say his last and best work his master-piece Man came pure and holy out of Gods hands nothing impure nothing unclean could proceed from him The Philosopher observed as much in his Ethicks that man had no doubt been otherwise than he then was Obser 2. Those sins whereby we are most injurious to our neighbour by those we first and most blemish and dishonour our selves Murders Adulteries c. are hurtful to another but by them we first yea most hurt our selves The Murderer kills his Neighbour and deprives him of his Natural Life but he first slayes himself and deprives himself of the Eternal Life for ye know saith St. John That no murderer hath Eternal Life abiding in him 1 Joh. 3.15 The Adulterer first stains his own Soul before he defiles his Neighbours bed Obser 3. Note hence the accomplishment and truth of all those Ceremonial shadows touching some certain Creatures clean certain others unclean the eating of some and abstaining from others Levit. 5.2 3. if the man touched any unclean thing the carkase of an unclean beast c. What else was meant by these but the dead works Heb. 6.1 from which we ought to abstain and have no communion with them Have no fellowship with the unfruitful works of darkness Levit. 7.20 21. Whosoever was defiled and eat of the flesh of the peace-offerings called Sacrificium Eucharisticum he must be cut off c. What was hereby meant but the unworthy Receiver who having his uncleanness upon him even the brutish nature which is nothing else but the fancy concupiscible and irascible whoever comes in the uncleanness of his beastly affections to communicate with the Lord and feed of the true Sacrificium Eucharisticum 1 Cor. 11.27 29. The clean and unclean beasts were distinguished thus the clean divided the hoof and chewed the cud His people who were to be a Royal Priesthood unto him must discern between the holy and prophane the pure and impure Ezech. 22.26 They must meditate on the word chew the cud and not devour it and swallow it up vers 39. Levit. 20.25 26. They must put difference between clean and unclean beasts c. because God had severed them from other people What was meant by this but their separation for a time from the Gentiles untill they should depart from the brutish life as is evident by St. Peters vision Act. 10. when he was now to communicate with the Gentiles and eat with them Arise Peter kill and eat let out the brutish life mortifie the earthly members let out the blood wherein is the life and then eat There was a place wherein all excrements were to be buried Deut. 23.13 and the reason is given vers 14. Therefore shall the Camp be holy that he see no unclean thing in thee What was here intended but the purification of God's People from unrighteousness darkness infidelity and idolatry 2 Cor. 6. Rev. 20.9 And therefore when the New Jerusalem the true righteousness of God comes down from heaven John heard a voice out of heaven saying The Tabernacle of God is with men Rev. 21.22 23. Obser 4. This Doctrine touching defilement is worthy our best notice as also theirs to whom it was first delivered and therefore our Lord when he was now about to teach it he calls not Peter James and John not some one or other but all the multitudes And then not content with that company he commands silence hear saith he nor was that enough but he adds understand weigh well and consider chew the cud meditate upon what ye hear What need was there of so serious and Universal a Preface Our Lord was now to put an end unto the Old Law and to call believers from their long custom of worshipping God in outward things that he might now teach them how he would be worshipped in Spirit and Truth as therefore when he began his Gospel with Self-denial c. Luk. 9.23 He said unto them all If any man will come after me let him deny himself
communion at all no agreement with ungodly men I answer be ye separate from them may receive a double interpretation importing a separation either from persons or things and those of our selves or others It 's not alwayes needful that we separate our selves from the persons of wicked men for then we should go out of the world saith the Apostle But we must separate our selves from their sins and therefore howsoever in the times of the Ceremonial Law God would have no communion of his people with the Heathen nor would have them eat of every beast or fowl Levit. 11. yet under the Gospel that Ceremonial wall of separation being now broken down and the shadows abolished by the presence of Christ their body God being now sending St. Peter to an heathen man shews him a Vision of four footed beasts and creeping things and bids him call nothing common or unclean Acts 10. only he commands him first to kill and then to eat first to abolish the life unclean of the unclean beasts or at lest as much as concerns us not to communicate with them in their uncleanness their wicked lives their sins and then Peter kill and eat But first kill the Evil Life in them and thy self and then eat then communicate first shed the blood upon the ground the blood thereof is the life thereof let the earthly life go to the earth then eat then communicate Such a separation as this is most necessary before we can partake of this heavenly food you know before we can be nourished in our bodies Nature makes a separation between the profitable and unprofitable or hurtful part as the serous or watery part of the chyle from the rest and after that the grosser part from the other and then Nature makes union and assimilation Beloved it is no therwise here have no communion with unfruitful works of darkness saith the Apostle and put away from you all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superfluity of naughtiness and cleanse your selves from all pollution of flesh and spirit and be ye separate saith the Lord and touch no unclean thing and I will receive you that is I will entertain you as my guests at my Heavenly Table Now then let us try our selves by this rule have we any fellowship with the unfruitful works of darkness if so how then with the light if thou lean to thine own wisdom which is carnal sensual and devilish how canst thou think to partake of the wisdom of God If thou long after the Onions the Garlick and the flesh-pots of Aegypt how canst thou hope to eat of the food which comes from Heaven if thou be filled with wine wherein is excess how canst thou hope to be filled with the spirit intùs existens prohibet extraneum Such full souls as these must needs loath the honey comb let them draw as near to God as they will with their lips let them pretend to taste of this spiritual food their hearts are far from him He that hath hope to be partaker of the Lords Table he purifieth himself from these things even as God is pure ye cannot be partakers of the Lords Table and the Table of Devils this is the first sign whereby we may discover our selves whose guests we are But some one may take himself to be wronged that his name should be called in question whether he be a guest at the Lords Table or no since he hath been an hearer of the Word and a receiver of the Sacraments any time these many years Wherefore he shall give me lieve to make a second enquiry if thou be one of the Lords guests doubtless thou art well fed He keeps a bountiful Table Non homines alit verùm educit recreatque The Lord is my Shepherd I shall want nothing He fills all things living with plenteousness If therefore thou feedest at the Lords Table how comes it to pass that thou art so lean so meagre hast thou fed so long at it and art thou yet such a meagre such a starveling wretch like one of Pharaoh's lean kine after seven years feeding what a beast art thou to say that thou feedest at his Table thou disgracest thy Lord and Master in saying thou hast been so long one of his guests There is much boasting now a dayes of the Spirit and that very pretense must bear down before it all Laws But Beloved the Apostles advise is Try the Spirits and how shall they try them By their fruits ye shall know them now the fruits of the spirit are love c. Gal. 5. Without doubt either thou comest not there or there 's somewhat in it that thou thrivest not by thy meat and that thou art yet such a weakling and art no stronger against sin The young man who thrives by his meat is strong and hath overcome the evil one saith St. John 1 Joh. 2. If thou thrivest by thy meat how comes thine heart so weak that thou committest so many abominations saith the Lord Ezech. 16. This is a feast of Graces and how comest thou then so graceless 'T is much to be feared thou art overcharged with the superfluity of ill humours which take a-away thine appetite and make this spiritual food not digest with thee Dost thou not eat too much moderate is nourishment too much is a burden wherefore I will propound some means how thou mayest come and be welcome to the Heavenly Table and thrive by this spiritual food though every word of this sign is so fortified with Gods word that it 's impossible to overthrow it if they have the spirit let them shew their spirit by their love to friends and enemies Means 1. Some thing must be purged out of thee what is that most abounds is' t not an airy conceit a wind that fills thee is' t not some vain opinion thou hast of thine own knowledge that puffs thee up 1 Cor. 8. 't is much to be feared that 's it for this ventosity this windiness 't is a kind of Antichrist in us St. John tells us there are many that exalts it self above all that is called God 2 Thess 2. As meat of ill digestion riseth in the stomach above that is good and troubles the concoction of it That this tumour may fall thou mayest prick this bladder with this consideration that abundance of knowledge may be in an ungodly man and yet he notwithstanding remain ungodly Confer Obser 1. in Notes in Mat. 22.37 38 39. Even the false Prophets themselves have known much of the spiritual food and yet not tasted of it As Balaam prophesied of the great happiness of Israel but he himself had no share in it Numb 24. being branded for a wicked man And St. Paul intimates That a man may preach to others and as it were serve up the spiritual food and yet he himself become a cast-away Thus that Noble man 2 King 7.17 beheld the people partaking of great plenty yet he himself eat not of it but was trodden under
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
out of Jerusalem as Josephus reports and fell to the Romans They who fed of strong meat after their long famine perished in great multitudes whereas some few feeding on Milk saved their lives The Case is the very same with these young Disciples they have such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be fed with milk and not with strong meat for they are not able to bear it 1 Cor. 3.2 like men of good and strong stomachs who can digest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat indeed Joh. 6. Where ye have examples of Disciples of both kinds where when our Saviour had set strong meat before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which St. Paul useth for strong meat 1 Cor. 3.2 telling them that his flesh is meat indeed or truth Many of his disciples went back and walked no more with him This is an hard saying say they meat of hard concoction who can hear it who can digest it But others there were who could digest this strong meat for when our Saviour asked the Twelve whether they would go away and leave this strong meat Lord to whom shall we go saith Simon Peter in the name of the rest thou hast the words of eternal life that which is the true meat and the true drink Joh. 6.67 68. But others there are stronger and of larger unnderstanding such as by reason of of use habit or perfection can discern between good and evil these stronger Disciples who know the Wisdom and greater kind of Mysteries are called in Scripture wise and perfect men we speak wisdom saith St. Paul among those that are perfect 1 Cor. 2. Proportionably to the two sorts of instances and Disciples there are of the knowledge of this Wisdom different degrees both of extension in respect of the Object when it is of few or more or all Mysteries and of intention in regard of the Act when it is either wavering and mixt with ignorance error and doubting or firm certain and full of assurance For as among the Gentiles there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so among us Christians there is a seeing through a glass darkly or in a riddle and a seeing face to face a knowing imperfectly and a knowing as we are known 1 Cor. 13. a walking by faith and a walking by sight 2 Cor. 5.7 a knowing and a knowing surely Joh. 17.8 2 Tim. 3.14 a knowledge of the grace of God in truth Col. 1.6 and a full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ Col. 2.2 And therefore howsoever St. Paul thanks and blesseth God that he had abounded toward the Ephesians in all wisdom and prudence and made known unto them the revelation of his will Eph. 1.8 9. yet Ver. 16 17. of the same Chapter he prayeth that the God of our Lord Jesus Christ would give unto them the spirit of wisdom and revelation for the acknowledgment of him According to these differences of Mysteries Disciples and degrees of knowledge and in this or the like method the great and wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of divine mysteries orders the dispensation of them So that it is not given to every Disciple to know all the mysteries of the Kingdom of Heaven however it be true generally that to them it is given to know the mysteries of the Kingdom of Heaven Answerable to these diverse Mysteries Disciples and Degrees of knowledge Gods Oeconomy and dispensation of them is considerable and that according to the Three Persons of the Trinity who are the true Teachers of them Esay 30.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so God the Father by his Law instructs his Disciples Joh. 6.45 Esay 8. and 16. Bind up the testimony seal the Law among my disciples such as tremble at his word Esay 66. for so the secret or mystery is with them that fear him and he will shew them his covenant Psal 24.14 and reveils unto these his babes the hidden things of his Law Matth. 11.25 These babes thus discipled by the Law of the Father he thereby brings them unto the Son Gal. 3. for so he promiseth to him that orders his conversation aright that he will shew him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 50 ul◠the salvation or Jesus of God He that hath thus heard and learned of the Father he comes unto the Son Joh. 6.45 for these John the Baptist the Minister of the Law directs and points unto Christ as a greater Teacher and Reveiler of higher Mysteries than himself Joh. 1. To such as these Christ himself saith he that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self unto him Joh. 14.21 And when these Children of the Father become obedient unto his commandment and fruitful in every good work to the doing of his will Christ saith thus unto them Herein is my Father glorified that ye bring forth much fruit so shall ye become my disciples Joh. 15.8 In these Children of the Father now Christ's Disciples Christ finisheth the work which his Father gave him to do Joh. 17. what 's that the acknowledgment of the Father and the Son ver 6 7 8. Now as the Father by the Child-like obedience unto the Law opens the Mysteries of his Kingdom and brings his children unto Christ so by the humble demeanour of Christ's Disciples unto him he reveils the Mysteries of the Gospel unto them and brings them unto the Spirit If ye love me saith he keep my commandments And I will pray the Father and he shall give you another Comforter or Teacher so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee signifieth an Intercessor and he shall teach you all things he shall lead you into all truth Joh. 14.15 16 26. It is given to the Disciples to know these mysteries of the Kingdom of God This phrase is used in Scripture either properly for a voluntary and free concession according to the Lawyers Definition Donatio est liberalis datio or improperly importing only a permission as Rev. 13.5 6 7. 1. Properly and that diversly according to the nature of the thing given and qualities of the parties who receive them which if we apply to the argument in hand is either immediate or mediate The immediate bestowing of this knowledge consists both in the present Revelation and opening the treasures of divine wisdom and knowledge and the illumination and opening the Disciples eyes and understandings that they may know the mysteries of the Kingdom of God ye have both Luk. 24. He opened the scriptures ver 27. and 45. He opened their understanding that they might know the scriptures The mediate giving of this divine knowledge is yet either more remote and further off or more near 1. More remote and further off as is
the giving of their Being and what ever conduceth not only unto the maintenance of their Being but also to their well or better Being For he gives to all life and breath and all things He gives his rain from Heaven and fruitful seasons filling their hearts with food and gladness that they may seek the Lord if haply they may feel after him and find him Act. 14. and 17. That which more nearly conduceth hereunto is the knowledge who is the Donor of this knowledge this teaching who is the teacher of these divine Mysteries for this is a point of wisdom saith the wise man to know whose gift wisdom is Wisd 8.21 which leads us to the Author of Wisdom the Reveiler of these Mysteries the Giver of this Knowledge whether we respect 1. The Gift it self and that either generally for a man can receive nothing except it be given him from Heaven i. e. from God or specially for the gift of knowledge for so every good and perfect gift comes from above and descends from the Father of lights i. e. from God Or 2. The Persons who receive this Gift for so God gives unto the man that is good in his sight wisdom and knowledge Eccles 2.26 Or 3. The Fountain whence this wisdom and knowledge is derived the wisdom that is above the Wisdom of the only wise God 1 Tim. 1.17 4. The Power of that only Potentate 1 Tim. 6.15 for 't is a work of divine Power to cast down imaginations and every high thing that exalts it self against the knowledge of God 2 Cor. 10.5 And therefore Daniel having perceived the knowledge of a mystery referrs the gift to the Wisdom and Power of God Thou hast given me wisdom and might and hast made known unto us the Kings matter Dan. 2.23 5. 'T is a work of Gods grace and goodness and hitherto St. Paul referrs the knowledge of a Mystery According to the riches of his grace he hath abounded toward us in all wisdom and prudence having made known unto us the mystery of his will according to his good pleasure Eph. 1.7 8 9. Of him the All-wise All-powerful and Gracious God it is given to the Disciples to know the Mysteries of the Kingdom of God Whence if any expect I should observe a fatal Necessity in Gods dispensing the Mysteries of Salvation and of his heavenly Kingdom St Chrysostome will not give me lieve to make any such Collection his words on Matth. 13.11 are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance or casualty but that he might shew that evil men are the cause of their own ignorance and that the knowledge of divine mysteries is the gift of God That 's the third point 2. It is given unto them whence it follows that it is not their due they cannot challenge it by right stricto jure upon terms of commutative Justice No saith St. Paul we have received not the Spirit of the world but the Spirit which is of God that men may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are given unto us not for our merits sake but of Gods grace or as the words are well rendred in our last Translation that we may know the things that are freely given us of God 1 Cor. 2.12 Which I desire you the rather to take notice of because under that name there lies hid sometimes I hope rather through weakness enough of the Hearer than any intention of the Speaker a deadly snare which may entrap and destroy the soul For although I willingly grant that whatever good befals us is of free gift and of Gods Grace and I utterly disown that point of Popish Opinion of merit and desert of any good thing at Gods hand yet I find that under the pretence of free Grace many there are who take occasion to be over free licentious and graceless for out of a strong imagination which they call Faith they conceive that all things are done to their hands that all knowledge of all mysteries is freely given to them that the Law is fulfilled for them that Christ hath suffered is dead and buryed and risen again and ascended up to heaven and all these for them though they mean time live not according to the Law nor are dead with Christ nor buried with him nor rise nor ascend with him Thus while men out of an imagination of knowledge promise themselves liberty they live licentiously and become the servants of corruption Resolve this into the Principles of it it will be found to be Self-love not Self-denial Observe what a man may take pains for Lex scripta non oscitantibus sed vigilantibus we must not gape like an Oyster for holy things yet it 's the gift of God So saith the Wise man Eccles 7.3.13 That every man should eat and drink and enjoy the good of all his labour it is the gift of God and 5.19 Every man also to whom God hath given riches and wealth and hath given him power to eat thereof and to take his portion and rejoice in his labour it is the gift of God There is a labour required of us for the meat that endures unto the everlasting life Joh. 6.27 The inhabitants of the Island called Baleares were wont to sling down their meat from an high Beam before they got it but yet their meat was lodged their by their Fathers Though we labour for the heavenly food yet it 's the gift of our heavenly Father Great is the labour of Self-denyal and Patience before we can be Disciples Though it be the Apostles Rule That if a man labour not he shall not eat when he hath labour'd that he hath what to eat it 's the gift of God And therefore when we have our bread before us we yet pray to our Father which is in heaven that he would give us our daily bread Thus though St. Peter call upon us save your selves and St. Paul exhorts us to work out our salvation with fear and trembling yet by grace we are saved through faith and that not of our selves it is the gift of God Eph. 2.8 3. And as there is no plea for merit so no ground for priding of our selves in the knowledge of the deepest mysteries knowledge swells and puffs up But if we duly consider the Expostulation of St. Paul 1 Cor. 4.7 Who makes thee to differ from another and what hast thou that thou hast not received And if thou hast received it why shouldst thou glory as if thou hadst not received it The due consideration of this pricks the tumour of the Soul and lays all flat and level God is the free dispenser and disposer of his own gifts for wisdom and knowledge is given by the Spirit of God to every one who distributes to every one according as he will 1 Cor. 12. Yet how free soever this gift is yet it is not
a sharp Reproof which I beseech ye let every one of us look how neerly it concerns us Ye adulterers and adulteresses know ye not that the friendship of this world is enmity with God whosoever therefore will be a friend of the world is the enemy of God and Christ who formerly judged others more so to be Consol Unto the poor friends of Jesus Christ who by reason of their sins are discouraged and conceive themselves friendless and helpless He is not falsly called a friend of Publicans and Sinners such Publicans as crave mercy of him Lord be merciful unto me a sinner such sinners as confess and forsake their sins such find mercy He is not called the friend of the Scribes and Pharisees or said to love them at all they were proud and covetous the two beginnings of all sin the second of the greatest though so usual among us that they are hardly thought to be sins He is the friend of the Publicans and Sinners Alas I have none to help me He is not said in vain to love Lazarus i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that hath no helper Truly so long as we have any helper or such as we conceive able helpers we will not come to Christ I have waited long on the Lord and yet he hath not helped me True but that 's no argument but that he may be thy friend yea it is an argument rather that he is thy friend Joh. 11.5 6. He is a very ill Master who provides not for his Servants yea the good man is merciful to his beast the evil Father provides for his Child Luk. 11. he provides for his swine meat and harbour in a storm how much more loving is he to his friends who is THE LOVE IT SELF 1 Joh. Isa 26. 2 Chron. 20 1-7 But alas how can I be a fit guest and one of our Lords friends He invites those our Lord's friends are they to whom he reveils his Fathers will these he calls his friends But alas I am ignorant I am blind He calls those his friends he invites those who do whatsoever he commands them I am weak and impotent the blind and the lame are they who are hated of Davids soul 2 Sam. 5.8 Dost thou hate David's Soul dost thou hate the will i. e. the Soul of the true David i. e. Christ though thou do not whatsoever he commands thee yet dost thou hate his commands his will O no God forbid O how I love thy Law I love David He is the love it self whom having not seen ye love 1 Pet. 1.8 If thou hate not him he hates not thee the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Coecos Claudos odientes animam David the blind and the lame who hate Davids soul and the Original Hebrew is of very doubtful reading Such blind ones as say they see Joh. 9. the blind Pharisees as our Saviour calls them the blind leaders of the blind Mat. 15. such lame ones as halt in viâ morum in the way of life who make void the Commandments of God by their tradition Halt before their best friends such as pretend infirmity and weakness when indeed they are unwilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk with a right foot in the way of God's Commandments such as these hate Davids soul such as these come not into the house of God but if thou love David and cry unto him as the blind man did Jesus thou Son of David have mercy on me If thou be such a lame one as hast cut off thine offending foot that thou mayest enter into life such blind and lame come into the Temple and he heals them Mat. 21.14 To such as these we may speak comfort be of good cheer he calleth thee The true David invites such poor such maimed and halt and blind Luk. 14.21 He invites those who are rejected and cast out of men Joh. 9.35 the fatherless and motherless Psal 45.10 those who are no body in the world Enochs who walk with God and are not crucified to the world and the world crucified to us lacking both our feet in desire he invites Mephibosheth 2 Sam. 9. Lowly in our own eyes such as are ashamed and blush and cannot lift up our face such an one Mephibosheth signifieth by name What am I that David should look upon such a dead dog as I am Such as are Jonathans Sons as Mephibosheth was i. e. born of the Spirit Joh. 3. To such as these the true David saith Thou shalt eat bread at my Table continually Consol To them that suffer persecution for Christ's sake Christ suffers with them Joseph dined with his brethren at noon Act. 9. think not this to be so strange the Sword must smite even the friend of God the Father Zach. 13. how much more his poor friends if done in the green tree how much more in the dry I say unto you my friends fear not them Luk. 12.4 Exhort To such as pretend to be the Disciples of Christ that they would be his real and true friends that they would come to his Table partake of his death that we may partake of his resurrection there is not such a friend in the whole world This is love that a man lay down his life for his friend These and such as these are the most welcom guests unto the Lords Table Eat O friends drink yea drink abundantly my well beloved Cant. 5.1 our great friend the Feast-maker he thus welcomes his guests with most precious viands the food of Angels the bread of Life the hidden Manna the word of God a lasting meat 1 Cor. 10.2 our Fathers fed on the same it 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 Christ himself an everlasting meat Joh. 6.25 a satisfying meat Joh. 6.35 the Spirit of God the blood of Christ the new Wine Exhort 2. If Jesus Christ be our friend then let us use him as a friend the true lovers of Christ are dead with him This is our profession when we approach the Lords Table As often as we eat this bread we shew forth the Lords death so dear a friend unto us that he died for us and if we be his friends we must also dye with him this argument will be powerful with every friend of Jesus Christ if he shall consider that he himself was the death of his friend while we were sinners Christ died for us Rom. 5.8 Isa 53.4 so it is whether we think so or no Jam. 5.6 Ye have live in pleasures on the earth and been wanton ye have condemned and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just one and he resisteth you not The innocent Lamb is dumb and opens not his mouth slain from the beginning of the world the righteousness wisdom and power of God hath been so slain his wisdom reputed foolishness his righteousness sin and iniquity his power impotency Ever since the world began in thine heart he hath been slain in thee what ever is in the
erroneous and by-wayes their works are works of iniquity the act of violence is in their hands their feet run to evil they make hast to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths then follows the way of peace they know not Observ 3. Gods way is a narrow way which leads through a strait gate unto life and this way wants preparing because many have and do walk in a narrow way abstaining from some sins of the flesh as drunkenness whoredom c. as being neither for their profit nor their credit yet walk they in other ways of envy pride covetousness backbiting hatred c. nay others who walk in the broad way think yet they walk in Gods way while they cleave to such as walk in that narrow way of their own choosing doubtless these are but narrow paths cut out of the broad way that leads unto destruction the true narrow way few men find therefore the Psalmist prayes that the Lords way may be known upon earth Psal 67. In this way Apollos walked Act. 18.25 26. This man was instructed in the way of the Lord and being fervent in the spirit he spake and taught diligently the things of the Lord knowing only the baptism of John He had yet gone no further in the way of the Lord Whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of the Lord more perfectly i. e. Christ himself vers 27 28. Hebr. 6. In this way John himself walked and had made no greater progress as appears by our Saviours testimony of him Matth. 11.11 Verily I say unto you among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he John was a burning and a shining light Joh. 5.35 burning in zeal to the glory of God and the salvation of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word burned like a lamp and the wise man speaks of Elias as Type of John the Baptist Ecclus. 48.1 shining by his example unto others This shining light lasts till the day break when the great light ariseth Isa 60.1 Arise shine out for thy light is come and the glory of the Lord is risen upon thee This was the intent of Ezechiels Vision Chap. 43.1 2. He brought me to the gate that looks towards the East And behold the glory of the God of Israel came from the way of the East unto you that fear my name the sun of righteousness shall arise with healing in his wings Mal. 4.2 and vers 5. I will send you Elias the Prophet before the great and dreadful day of the Lord and this is that Elias which was for to come if ye will receive him Matth. 11.14 2. What is it to prepare this way of the Lord What do they do that prepare a way to make it fit to travel 1. They purge and cleanse it from dirt and filth 2. They level it and make it plain and equal 3. They straighten it and take away obliquities And all these are required of us in this word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some translations have Repurgate purge and cleanse the way of the Lord which comes nearest to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Isa 40.3 out of which the Text is taken which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others following the Chaldee Paraphrast Isa 40.3 out of which the Text is taken and the Syriack in the Text render the word Complanate make the way plain and even Others express the Greek word in the Text fully rectas facite or dirigite make smooth the way of the Lord And truly beloved which of all these I should so choose that I should reject the other they are all so natural and proper to the business in hand and therefore according to the fulness of the Original whence they proceed I embrace them all So that to prepare the way of the Lord is to purge and make it clean to level it and make it equal to straighten it and make it right The Metaphor is taken from Pioners who prepare the way for an Army as Josephus describes the coming of Titus to Jerusalem with an Army to besiege it The hollow places were filled and the stony and rocky wayes made even And Plutarch of another the valleys were filled and the high places levelled Such a preparation is to be made of the Lords way Jude vers 14. Behold the Lord comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn well ten thousand of his Saints the Latin better in sanctis millibus suis with his holy myriads or ten thousands whether Saints or Angels Isa 45.2 or from Deut. 19.3 The reason why the way of the Lord is to be prepared may be considered either with respect to 1. the Lords way it self or 2. those who walk in the Lords way 1. The Lords way it self is a pure and clean way a straight and right way a plain and even way and therefore great reason there is if it be poluted that it should be purged if uneven it should be levelled if crooked it should be made straight 2. In regard of the travellers in the Lords way who are either 1. the Lord himself who comes with his ten thousands 2. his Saints who prepare to meet the Lord Amos 4.12 1. As for the Lord himself he cannot come with his holy ones unless his way be prepared for him the kingdom of God cannot come unless the kingdom of Satan be destroyed Wisd 1.4 Equity cannot enter unless iniquity be removed Isa 59.14 2. In regard of the Saints who are to meet the Lord in his way the Lord commands that they prepare his way for two ends 1. That they may obtain mercy 2. That they may escape judgements 1. In regard of the Saints themselves who travel in this way to perform mercy unto them Luk. 1.72 and that they may escape judgement Isa 57.14 15. Cast ye up cast ye up prepare the way take up the stumbling-block out of the way of my people Isa 62.10 11. Go through go through the gates prepare the way of the people cast up cast up the high way gather out the stones life up a standard for the people and the reason is added in the next Verse Behold the Lord hath proclaimed unto the end of the world Say ye to the daughter of Sion behold thy salvation cometh The same reason we find Isa 40.4 5. Every valley shall be exalted and every mountain shall be brought low and the crooked shall be made plain and the glory of the Lord shall be reveiled and all flesh shall see it together which is cited also by St. Luk. 3.5 6. Thus he declares his mercy to his Saints This way of the Lord is also to be prepared by the Saints that they may escape judgement so Mal. 4.6 Elias i. e. John the
will hinder them from joyning in that day like birds shut up in a room seeing the light fly against the windows and beat and destroy themselves not considering that there is somewhat separates between them and their God they consider not the darkness in themselves whereas in God there is no darkness at all The Saints are light and such as have no darkness in them not considering those contrariae fortitudines the powerful opposition of malignant spirits which withstand us in our march Joel 2.4 the appearance of them is as the appearance of horses and as horsemen so shall they run These hinder the coming of that glorious kingdom that glory to be reveiled in us Rom. 8. How much better then were it to pray unto the Lord to dispel that darkness which interposeth it self between us and his kingdom of light to enable us to mortifie and kill these contrary powers these malignants and cavaliers within us then shall the kingdom of God presently appear then shall not any outward enemy be able to withstand us These are not the enemies which our Lord commanded us to love no he who will not hate these enemies and shed their blood is a malignant These are the true Amalekites which lick up the blood of the peoples souls with whom we must have war from Generation to generation O Beloved I fear we have not yet thus resisted unto blood striving against sin Hebr. 12.4 we have not yet let out the blood and life of sin and spilt it on the ground for had we thus shed the blood and life of sin had we subdued these inward enemies no outward enemy should prevail against us nay upon condition of obedience the Lord promiseth us victory over all our outward enemies Lev. 26.7 8. Ye shall chase your enemies and they shall fall before you by the sword and five of you shall chase an hundred and an hundred of you shall put ten thousand to flight and your enemies shall fall before you by the sword Yea Deut. 32.30 How should one chase a thousand and two put ten thousand to flight Repreh The crooked Generation who pervert and make crooked the Lords right and straight way Act. 13.10 Paul takes up Elymas the Sorcerer for this O thou full of all subtilty and wickedness thou son of the devil wilt thou not cease to pervert the straight and right wayes of the Lord What are the right wayes of the Lord vers 8. Elymas sought to turn the Deputy from the Faith Faith Repentance Obedience a new Life these are the right wayes of the Lord The Sorcerer sought to turn the Deputy from these and therefore Paul calls him full of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propensity or proness to all sin and easiness to commit iniquity and calls him an enemy of all righteousness for righteousness it is Gods straight way and what so great an enemy to it as the crooked way of the Devil and therefore he calls him the Child of the Devil that crooked Serpent who is endeavouring to pervert and make crooked the right and straight wayes of the Lord. Thus do they pervert the straight way of the Lord the way of Faith who believe in a Christ without them and separate from them both justice and time One thousand six hundred years agoe the true Christian Faith is in Christ with you and in you unless ye be reprobates What Sorcerers then are those who point us only unto Christ without us They pervert the right wayes of the Lord. Repreh 2. Those who go about some other way to heaven then the Lord hath appointed The Lord called to him Come unto me all ye that are weary and heavy laden But the Papists tell us we should use more manners and sue to him by a proxie go to his Mother or go to the Saints or Angels Their fear of me is taught by the precepts of men by the way of a lewd and wicked life to that purpose is their discouragement of young ones who would keep them from entring into the Land of Promise Amalek opposed Israel licking up the people A ragged Colt they say makes a good Horse 'T is possible but it 's a great way about yea is it not taught that men of an honest moral life are out of the way of the Lord yea and more out of the way then open and profane men An assertion most false and most ridiculous for civil and moral men have at least the outside good profane men are neither in the way of righteousness inwardly nor outwardly moral men have one part of righteousness profane men none at all I deny not but Whoremongers and Adulterers entred into the Kingdom of Heaven before the Pharisees but the grosness of their sins was such it appeared to themselves plainly that they were out of the way and so they repented and believed the Gospel But the Pharisees opposed the Faith of Jesus Christ and believed not But can this justifie those who condemn and censure men as Pharisaical against whom they have no exception at all but only because they live outwardly strict and honest lives I am sure they cannot know their hearts otherwise than by their lives And there is no better sign of an honest heart than an honest life yet because they live honestly they censure them as Pharisaical I wish such censurers so well that I would to God I had the same exception against them Now Beloved since there are so many by-wayes so many crooked paths 't is evident unto any common judgement that it 's possible for men to walk in opposite and contrary wayes of Religion one to other yet neither of them in Gods way Ephraim against Manasses and Manasses against Ephraim both against Judah Isa 9.21 The Pharisees against the Sadducees and the Sadducees against the Pharisees and both against Christ. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Antichrists all opposite one to another and all unto Christ And the reason is a right line and so a right way is but one between two terms but crooked lines may be infinite this is the rather to be heeded because ignorant men reason thus The malignant party the opposite faction walks in a crooked way and is out of Gods way therefore we are in the right way and in Gods way It followeth not for there may be more crooked lines than one but why are they out of the way they are bloody men cruel men merciless men cursers swearers blasphemers plunderers and robbers c. Be this granted surely who ever are such are out of Gods way Psal 14.4 They are all gone out of the way and why their throat is an open sepulcher their mouth is full of cursing and bitterness their feet are swift to shed blood But why then are not we out of the way bloody men cruel men merciless men if not swearers yet abominable lyars we are all gone out of the way altogether become abominable why for the very same reason our
enemies Luk. 22. 4. Proportion there is between the food of the body and the body and also disproportion otherwise there needed no concoction So there is a proportion and disproportion betweeen the Word and the Soul All Spiritual food will not down with all stomacks if the meat be never so good yet if put in the mouth of a dead man it hath no taste at all And what relish can the most pretious food have to their taste who are dead in trespasses and sins and if the palate be vitiated by an ill humour the very best meat is unsavoury And if some truth be spoken to such as are so distempered their soul abhorrs it and him likewise that gives it them Nay if they abhor him that sets it before them they abhor even the most pretious food for his sake like peevish and wanton Children they will not receive food from any but their own Nurses though they perhaps not so cleanly nor wholsome as others are or like some foolish or nice men who will not eat their meat unless it be out of such or such a dish A man truly hungry would receive meat though from his enemy 5. The meat must be chewed and the word meditated upon Psal 1.2 The heavenly Manna the bread of life the food of our Souls is to be chewed and ruminated upon by meditation As the Israelites said one to another Exod. 15.16 What is this for they wist not what it was and so must we of the Word of life what is this or that 6. Always we must receive meat otherwise we dye so the Word must be heard day and night and preached in season and out of season Lord give us evermore of this bread Joh. 6.34 2. The Dissimilitudes 1. The natural food it perisheth Labour not for the meat that perisheth but the spiritual endures to the everlasting life 2. The natural food being of a perishing condition cannot lengthen mans life to eternity but he that eateth this bread sath our Lord shall live for ever 3. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual Food is not transformed into our Souls nor receives life from them but contrariwise this heavenly nourishment transforms our Souls and assimilates them unto it self as the Cion or Graft as suppose of an Apple or Pear is not changed into the nature of the stock which perhaps is a thorn or a crab but it turns the stock into its own nature nor doth the nourishment receive life from us but gives it to us yea 't is this bread that giveth life to the world Hence it is that he is not said to be flesh of our flesh but believers are said to be flesh of his flesh and bone of his bone And those resemblances of an head and vine import no less for the head receives not but gives Spirits unto the body and the Vine hath not life from the Branches but gives them their life And the reason is Christ is not to partake of our sins but we are to be made partakers of his righteness Heb. 12. Flesh is here all one with bread so we may find them used promiscuously Gen. 31.54 where it is said that Jacob killed beasts and called his brethren to eat bread where 't is not probable that he would invite them only unto bread when he had killed beasts for them Nay Moses in express terms calls the flesh of the offerings the bread of the offerings Levit. chap. 21. vers 6 8.23.10 11. and 6.8 But I needed not to have made further search than vers 51. of this Joh 6. where our Saviour confounds them both where he saith the bread that I will give is my flesh Bread then and flesh are here taken for the same and import one and the same spiritual thing which is the word of God that word which is made flesh Joh. 1.14 the spiritual flesh of Christ vers 63. which came down from heaven vers 51 58. which is the true flesh the true bread Matth. 4.4 by which we live Deut. 8.3 Joh. 6.50 51 c. Not dye but live for ever and 8.51 Thus flesh is here said to be meat for as flesh and bread are both one and taken for the same so bread and meat also are the same in the Scripture phrase For that which Mark 6.36 calls bread that Matth. 14.15 relating the same story calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats a word of near affinity to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in the Text. The Reason why all the words are taken in one and the same common acceptation is because they agree all in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies bread and flesh and meat and all things edible Observ 1. The great bounty of God who feeds all his Creatures even the most contemptible Worm or Ant that creeps upon the ground Nay even his enemies but his friends he feeds even with his own Body Who nourisheth not his own Flesh but who would give his own flesh for nourishment Observ 2. The miserable famine that they sustain who want the Word of God the Spiritual Food the meat indeed Amos 8.11 Gustate videte Psal 33. Observ 3. Our Lord gives his Disciples the true bread This discovers the falshood of that which is commonly received that Christ's body is Metaphorically called bread Christ is the true bread the wine that makes glad the heart of man Oyl that makes him of a cheerful countenance Nathanael aen Israelite indeed Joh. 1.47 if ye bring forth much fruit then are ye my Disciples indeed Joh. 8.81 as it is indeed the word of God 1 Thess 2.13 Christ the true bread Joh. 6.32 Christ the true light Joh. 1.9 True riches Luk. 16.11 The worshippers in the spirit and truth Joh. 4.23 True vine Joh. 15.1 The true light now shineth 1 Joh. 2.8 Hence observe the folly and pitty those miserable Esaus who hunt in the field i. e. the world for savoury meat such as the old man loves for honours pleasures profits c. When mean time the Lord God brings the meat indeed unto Jacob near even in thy mouth and in thy heart Repreh 1. Those who feed the Disciples of Christ with that which is not the true bread as their own inventions their own or others dung or chaff What else do they who preach and teach their own or others Tenents from the Word of God which doth not every way consent with that Word And what can they be esteemed better who thinking highly of themselves in their time propound their own conceivings and imaginations for the peoples spiritual food They are like Rats and Mice and other Vermine who having troubled the world in their night of ignorance leave their dung behind them Repreh 2. Those who labour only for the meat that perisheth Whither it be the natural food All the labour of such a natural man is for his mouth Eccles 6.7 What shall I eat
as had gotten such an habit of swearing and cursing and blaspheming that they knew not when they swore And so of the like I pray God there be none such among us and by this means they have lost the principle of examination a duty proper to those who make their address to the Lords Table they are given to a reprobate mind a mind that hath lost discrimen honestorum turpium that cannot discern between good and bad A most fearful condition how dreadfully doth the Apostle censure such a man Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil Consol 1. But I should too much wrong this Text should I not make use of it to the Consolation of those who have though but a small and scanty measure of the Spirit For who hath despised the day of small things Zach. 4. Ne parva aversaris inest sua gratia pervis Though they are not full yet they are not empty Our good God rejects not the least measure of his Spirit in any of his servants Esa 65.8 The new wine is found in the clusters and one saith destroy it not there is a blessing in it Thus God took notice of the weak beginnings of his Spirits in Jeroboam's son He only of Jeroboam shall come to the grave because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 King 14.13 Hag. 2.3 Saith of the House of God Is it not as nothing yet be strong O Zerubbabel and be strong O Joshuah according to the word that I commanded you when ye came out of Egypt So my Spirit remains among you in medio fear ye not 2. But much more comfort may I speak to those who have a greater measure of the Spirit they have the Comforter himself with them who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath his name from Comforting What though thou want some of those outward things which the world call their goods Hast thou the Spirit of thy God Thou hast in him whatever can be called GOOD Confer Matth. 7.11 with Luk. 11.13 What though thou be oppressed with that which the world calls and accounts the only evil There is no evil so great but its over-poised and weighed down with the greater good For as the sufferings of Christ abound in us so also do the consolations What if the Sun of persecution So our Saviour calls it if we compare Matth. 13. verse 6. with 21. What if that Sun be up and wax hot at noon-day if the cool wind blow and allay the heat of it what hurt doth it The Sun is always hot and extreme hot between the Tropicks so that the old Poets conceived the World was not habitable in those parts but our Geographers and experience of many have taught us the contrary and the reason is that heat 's allayed by a constant general wind that blows there from the East to West and such an heavenly gale refresheth and cools the heat of persecution This was figured unto us by Joseph a Type of Christ who dined with his brethren at high-noon Gen. 43.16 He who is not ashamed to call us brethren vouchsafes to dine with us to feed upon our Faith Prayer and Praises and the will of him that sent him which is his food Joh. 4. He vouchsafes to feed us with his flesh and blood his holy Word and Spirit that we may be filled with all fulness of God Exhort I shall conclude this point with an Exhortation to us all that we would labour to be filled with the Spirit of God And that we may the better be moved hereunto what is there in this World useful for the life of man which the Spirit of God somewhere in Scripture borrows not a name from The Wiseman reckons up among the principal things for the whole use of mans life water fire and blood of the grapes oyl and cloathing Ecclus. 39.26 And the Spirit of God is all these 1. Water A well of water springing up unto the everlasting life Joh. 4. and 7. this he spake of the Spirit 2. 'T is fire As John the Baptist speaks of our Saviour He shall baptize you with the holy Ghost and with fire Matth. 3. Where and is exegetical and explains the Nature of the Spirit like unto fire This is the Fire whereof our Lord speaks Luk. 12.49 I came to send fire on the earth and what will I if it be already kindled And I would to God it were kindled in every one of our heart◠that it might consume every sinful lust there and be a light of life unto us 3. 'T is Wine So we may understand St. Peter Act. 2.15 16 17. These are not drunk as ye suppose but this is that which was spoken by the Prophet Joel I will pour out my Spirit they are not drunk with wine wherein is excess but they are filled with the Spirit Eph. 5.18 Musto Spirituali with Spiritual new Wine saith the Gloss 4. 'T is Oyl So the Prophet Esa 61.1 The Spirit of the Lord God is upon me Why because the Lord hath anoynted me The Vnction from the holy One 1 Joh. 2. 5. 'T is Cloathing Tarry saith our Saviour at Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until ye be endued or cloathed with power from on high Luk. 24.49 i. e. with the holy Ghost Jud. 6.34 The Spirit of the Lord cloathed Gideon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such and so principally useful is the holy Spirit of God unto the spiritual life as these are to the natural and therefore 't is called the Spirit of life Rom. 8.2 So extremely necessary it is That if a man have not the Spirit of Christ he is none of his Rom. 8.9 This is that Spirit that quickens enlivens enlightens teacheth reneweth governeth comforteth purgeth and uniteth us unto our God As for notes or signs of this Spirit in us should a man question almost any one whether he had a portion in him of Gods Spirit or no he might be in danger to be answered as Machaiah was by Zedekiah 1 King 22.24 With a blow on the cheek and a taunt which way went the Spirit of God from me to speak unto thee Certainly Ahab's Prophets were perswaded they had the Spirit of God as partial opinon and self-love perswades most men though they give heed to spirits of errour 1 Tim. 4.1 were we to try a vessel whether full or no we would not judge it to be so by the great noise it makes Empty vessels ye know sound most when the full are silent and the shallow rivulets make a greater noise than the deepest and fullest stream The waters of Shiloah go softly i. e. the Spirit of Shilo or Christ Esa 8. And therefore they who try the Spirit by our boasting and ostentation of it They who try the Spirit by this mark take their mark amiss The Spirit of God hath left us more certain
while I speak only of private bloudshed the Text leads me to no other than the professed guilt of these penitent men in that they had shed the bloud of Christ Yet it is a sad thing and worthy the Humiliation of the whole Kingdom this day to consider how deeply 't is engaged in a most unnatural war Writ in the time of the civil war when the sword devours one as well as another as David saith as well the good as the bad the holy as the prophane Wo unto us for our hurt our wound is grievous truly this is a grief and we must bear it as the Prophet Jeremy complains Jerem. 10. and Ezech. This is a lamentation and it shall be for a lamentation But how doth the heavy hand of God upon the Kingdom countenance thy private rancor and revenge Thou wilt say thou hast a good cause a just ground of thy private quarrel and darest countenance it with Davids example when he was to duel with the Philistin as he said to his brother is there not a cause 1 Sam. 17.29 True it is David had a good cause whom God armed against the Philistines and was with him whithersoever he went yet must not he build God a Temple because he had shed much bloud 1 Chron. 22.7 8. But what warrant hast thou for thy bloody and revengful Spirit Canst thou alledge as David could that God sets thee a work Vengeance is his and wilt thou dare to take it out of his hand I beseech the Lord to give thee understanding in this and all things I speak not of publick and necessary defence without which in hac faece Romuli peaceable and innocent men cannot live in safety making war or peace belongs to the Governours and Magistrates of the Kingdoms and Common-wealths I thank God I have learned more manners than to intermeddle with their great and important affairs otherwise than by praying to God for them and being obedient unto them as in conscience we are all bound and in making good construction and intetpretation of all their actions according to a Rule I have ever walked by De Magistratu Semper optime praesumendum We must ever conceive the best of the Ruler I speak of those beautefeus and incendiaries which St. John saw in the Spirit Revel 16.13 14 15. Vnclean spirits like froggs came out of the mouth of the dragon they are the spirits of Devils which go forth unto the kings of the earth c. to gather them to the battel of the great day of God Almighty O that now while Gods judgements are in the earth The inhabitants of the earth would learn righteousness Esay 26. O that we would learn the true Christian warfare we read Eph. 6. Of spiritual wickedness in heavenly things And St. John tells us of a war in heaven Revel 12.7 which some well-meaning men understand of outward war This book is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one of the Ancients And shall mystical and hidden Scripture be the rule to expound plain Scripture or plain Scripture rather the rule of Mystical But what is this war in heaven it is said to be waged by Michael i. e. Christ with the Dragon i. e. the Devil so expounded vers 9. The war then in heaven is the strife between Christ the wisdom of God and the Devil with his seeming wisdom or true subtilty about heavenly things Thus we read the two Wisdoms opposed Jam. 3.15 16 17. we read the same Wisdom of God making war Revel 19.11 His weapon and all his weapons we read of here is a sharp sword that goeth out of his mouth vers 15. which is the word of God Ephes 6. Heb. 4.12 which because it is accompanied with the Spirit of God Christ is said to destroy Antichrist with the Spirit of his mouth Esay 11. 2 Thess 2. Nor do we read of any other weapon And mark what his Soldiers are vers 14. The Armies which were in heaven followed him upon white horses cloathed in fine linnen white and clean What that linnen is ye read vers 8. The righteousness of Saints If ye will have a more particular enumeration of the Saints Armory ye find it Ephes 6.13 18. Were this war waged in us as the war of our lusts is Jam. 4.1 Sathan should be overcome Revel 12.11 and no weapon of outward foes should prevail against us yea that of the Prophet should come to pass Esay 2. We should then break our swords into plowshares we should learn war no more which now the malicious practices of unpeaceable men enemies of God and his peaceable people and kindom compel us and enforce us to learn Observ 5. Observe the horrour of conscience guilty of shedding the blood of Christ They kill Christ in whom his word hath no place Joh. 8.37 1 Joh. 3.15 Who so hateth his brother is a murderer And ye know that no murderer hath eternal life abiding in him Gal. 3.1 How among you Was Christ crucified in Galatia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you Heb. 6.6 Jam. 5.5 6. Is it not so with us Have not we crucified Christ But they repented and thereto we are called Now this duty is a sincere and through change of mind and heart or a turning from Sathan and all unrighteousness unto God and his righteousness wrought by God and accompanied with humiliation fasting weeping and mourning This description contains in it 1. The Essence and Nature of true Repentance 2. The cause of it And 3. The Adjuncts or attendants on it 1. The Nature of it consists in change of mind and heart or in a turning of them which appears from the name of this duty in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also from the Hebrew name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth turning which is here also used in the Syriack So much is signified by the word in the Low Dutch This change or turning must be to the better So the French word here signifieth amendment of life In this change or turning two things must be considered 1. The Subjects to be changed or turned And 2. The terms 1. The Subjects the mind and heart 1. The mind included in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Apostle exhorts to a renewing of the mind Rom. 12.1 Ephes 4.23 2. And the same Apostle tells the Jews of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their impenitent heart Rom. 2.5 And these in the Text were pricked at the heart 2. The terms of this change or turning are 1. A quo from which viz. from Sathan and all unrighteousness as Heb. 6. from dead works 2. Ad quem to which viz. unto God and his righteousness Repentance towards God Act. 20.21 Of both which we read Act. 26.18 I send thee to open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. The cause of true repentance is God 2 Tim. 2.2 25. 3. The Adjuncts of it humiliation and sorrow which is
light secret and open sinners close hypocrites and scandalous persons Both these strongly imagine themselves into the life and therefore are said to get in some other way than by the door as by following of a false light and by notions and high flown knowledges falsly so called and by much talking of heavenly things they imagine they have them A great and dangerous imposture and self conceit yet I fear too common amongst us Consol To the poor weak travellers who are passing through this narrow way who are crowding through this strait gate and entring into life who bear about in their bodies the dying of the Lord Jesus c. It is tedious to them This is no hasty no sudden death moriendo morieris we were daily plunged into sin 'T is easie to fall Sed revocare gradus superasque evadere ad auras Hic labor hoc opus est The contention was long between the house of David and the house of Saul 2 Sam. 3.1 but the house of David waxed stronger and stronger c. Nor is this any argument that God loves thee the less that he leaves thee long in the passage unto life He tryes thy faith thy patience thy long suffering there were no use of these if we could enter into life as soon as we desire it He proves thy love whether constant or no But prae Amore exclusit foras Doth he keep me out of doors even for love Yea this is an argument of Christ's love unto us Joh. 11.5 6. O let the love of Christ constrain us Love is strong as death Cant. 8.6 One of David's worthies is called Azmaveth the strength of death or strong as death The Barhumite the son of heat 2 Sam. 23.31 such is the fervour and ardent heat of Love in David's worthies the servants of Love that 's the true David jealousie is cruel or hard as the grave Esay 41.14 fear not thou worm Jacob and ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye mortals ye dead men of Israel Our translators turn it in the Margent ye few men of Israel I know not why they turn it so except such dead men be few whereas the natural dead are many they are said abire ad plures Why must they not fear There is great reason added I will help thee saith the Lord and thy Redeemer he who hath been thy guide unto death and lead thee into it by his example he shall redeem thee from death Exhort To enter into life and admit the life to enter into us Christ he is the way the narrow way the gate the strait gate he hath said he is the door unless we enter by him his humility resignation meekness c. we cannot enter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying 2 Tim. 2.11 if we suffer with him we believe we shall live with him Rom. 6.8 The door whose lintel is sprinkled with the blood of Christ is a sign of safety to him that is therein Exod. 12.22 Heb. 10.19 Means 1. Believe in Christ as the Scripture hath said of him He is the door 2. Love Life Charitas intrat ubi scientia foris stat Love enters in where knowledge is kept without 3. Hereby an entrance shall be administred 2 Pet. 1.11 More NOTES on ROM 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so death passed upon all men for that all have sinned THis is the Progress of Sin and Death the cause or according to another Translation the limitation of it In the words are these Divine Truths 1. All have sinned 2. Death hath passed upon all 3. Death hath passed upon all in that all have sinned The Reddition unto these parts of the Protasis or Proposition is 1. All shall be made righteous 2. Life shall pass upon all 3. Life shall pass upon all in that all shall be made righteous The Reddition or latter part of the similitude is not in the same tense because the malady in nature precedes the remedy that which is natural and corrupt is first and then that which is spiritual and therefore the first Adam is here called forma futuri the type of the second Adam who is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Verb whereunto it answers in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to err from the mark to miss what we aimed at as Judg. 20.16 Also to go astray or miss the way By Metaphor as the word is most used it signifieth to miss the mark whereat all our actions ought to aim the Glory and Praise of our God So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to miss err from the mark 1 Tim. 6.21 They have erred concerning the faith and 2 Tim. 2.18 who concerning the truth have erred To stray from the straight way of Gods Commandments The reason of this is the same with that of the first point in this Text. Observ 1. This discovers the falseness and doubleness of all mens intentions and aims by corrupt Nature They pretend and would seem to aim at and intend the Glory of God which is indeed the true Mark we all ought to aim at but they truly intend their own glory honour wealth pleasure and ease in the flesh These are too ugly that men should suffer them to appear in their own colours and therefore they veil them over with the Glory of God or some specious pretence or other This is that which our Lord means by the evil eye Mat. 6.23 by the evil eye and the dark light is to be understood the false intention misguided by the false light in us our Lord gives instance in Alms Prayer and Fasting Mat. 6. Alms may be given with a single eye and single intention or with a double and a false intention accordingly men may pray and fast but our Lord discovers the false hearts of all men And if the Light be darkness and the aim and intention according to that Light be false and double how can it be but the action when so misguided must also be sinful and miss the mark Psal 78.57 Hos 7.16 Observ 2. See the manifold aberrations and strayings from the way of the Lord falling short of the end Rom. 3.23 fallen short turning to the right hand or to the left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin that besets us on this side and that side They are all gone out of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Take notice of the direful increase of Sin it came by one Man into the world yet from that ones Mans sin all have sinned See Notes on Rom. 6.19 Thus Sin opens the windows and death enters in Jer. 9.21 Repreh Why then do we accuse censure judge and condemn one another while yet we are all in the same condemnation all in the pit Exhort To level at the Mark Phil. 3.14 To walk according to the Rule Gal. 6.16 Death passed over all The word which we render to Pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
from the abounding of iniquity because saith he iniquity shall abound the love of many shall grow cold Mat. 24.12 4. This is the reason of all sinful designs and wicked actions in the world their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ruled by an irregularity and lawlesness it self is the Law they are squared by iniquity hath erected her Throne in ungodly men Psal 94.20 upon which it sits rules decrees unrighteous decrees and imagins mischief by a Law Such were the Ordinances of Aegypt Levit. 18.3 and the Statutes of Omri Mich. 6.16 According to this Law they will be angry with their brother without a cause Matth. 5.22 they will look upon and lust after a woman and commit adultery with her in their hearts vers 28. they will swear and take Gods name in vain vers 34. they will render evil for evil vers 39. they will hate their enemy vers 43. Please ye see some Examples of proceedings according to this lawless Law 1. according to this Law Naboth lost his inheritance and his life too Jezebel iniquity it self checks Ahab a servant of iniquity as too remiss too slack in the execution of this Law 1 King 21.7 Dost thou now govern the kingdom of Israel up eat thy meat and be merry I will give thee the vineyard of Naboth the Jezreelite Iniquity hath her servants and officers men of Belial whose mouths speak wickedness to bear witness for her she hath her Elders and Nobles to judge for her and give sentence and a cloak of Religion to cover all and the business is done Ahab take possession God's Cause covers all 2. Such another servant of wickedness was Shemaiah Jer. 29. who checks Zephaniah and the rest of the Priests for remisness The Lord hath made thee a Priest instead of Jehojada the Priest that ye should be officers in the house of the Lord for every man that is madd and makes himself a Prophet that thou shouldest put him in the stocks And why therefore hast thou not reproved Jeremiah of Anathoth Necessity is a Law to the crooked generation 3. According to this Law Herod proceeded against John Baptist who told Herod it was not lawfull for him to have his brothers wife but Herod found another Law to put him up in prison and take off his head Joh. 14. and what Law was that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. But if ever iniquity was mounted on her Throne and imagined mischief as a Law it was in the condemnation of our Lord when against all Law they would put to death the Author of Life when they would put to a most shameful death when they would crucifie the Lord of Glory as the Apostle most elegantly yet say they we have a Law and by that Law he ought to die and what Law was that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but lawlesness it self that Law which rules all lawless men that light which guides the Sons of darkness and if the light that is in thee be darkness if the Law it self be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how great is that darkness how lawless is that Law 5. And how miserable then are the Subjects unto that Law the servants of iniquity they are Lorded over by iniquity it self it was the Psalmists Curse upon his incorrigible enemy Set thou a wicked man to rule over him Psal 109.6 But over wicked men rules iniquity and wickedness it self all their members are subject to the Law of their members their members are not their own but taken up by iniquity their inward parts are full of wickedness their brain is possessed with covetousness Avaritia in capite omnium Amos 9.1 and pride that possesseth their heart Prov. 21.4 So that the thoughts memory fancy understanding appetite will affections all serve iniquity and therefore the outward members cannot be free their mouth is not their own 't is the mouth of wickedness Psal 107.42 they brag indeed that their tongues are theirs Psal 12. but it cannot be so for they know not of themselves what to speak but iniquity teacheth their mouth Job 15.5 and fills it with cursing and bitterness Psal 10.7 and their tongue speaks pride Psal 17.10 and detraction Psal 140.4 Their power and strength they have is imployed in the service of sin their right hand is not their own 't is a right hand of iniquity Psal 14.4 so that their tongue and their doings are against the Lord Isai 3.8 and the whole man a man of sin and all the parts and members servants of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the servant complains in the Poet and under the same slavery the Apostle groaned Rom. 7. till he was delivered by the Grace of Christ Wretched man that I am who shall deliver me from the body of this death And as it seems miserable to those who know and feel this servitude so much more miserable and lamentable is the case of those who bear this heavy burden yet through long custome are insensible and know it not like one under water who feels not the weight upon him The old servant of iniquity submits and yields himself like a beast so the word I told you signifieth to his accustomed burden as the Camel's inured to their load bend their knees when their burdens are laid upon them And such a very beast is every servant of iniquity and such a beastly life liveth many an one who yet would be accounted a good Christian man In his youth intemperancy puts a bit in his mouth and leads him along like an horse by the mouth through riot and drunkenness through chambering and wantonness through excessive eating and drinking and carding and dicing and whoring and drives him about and about in a circle of the same painful lusts like an horse in a mill blindfold Impii ambulant in circuitu Then if any be set to break him he is monitori asper he is fat and kicks and casts his rider and like a wild Ass snuffs up the wind at pleasure Jer. 2.24 then he 's sick of the the farcions and pride and vain-glory traps him and he 's hurried away with the humours of the time e'en as the fool rides him any foolish and hurtful lusts at length in his old age covetousness catcheth him and makes him a purchase for an unthrift such as himself was and lades him with thick clay and rides him to the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which sufficiently discovers the miserable condition of the servants of iniquity and being advisedly and timely considered may well make us all weary of that service and perswade us to return unto our old Lord to yield our members servants unto righteousness That 's the third point We ought to yield our members servants unto righteousness The righteousness here meant is either 1. Christ himself who is Jehovah Jerem. 33.15 the essential righteousness of God and so that which is here called righteousness vers 22. is called God himself being made free
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
the more highly of this had they but experience which God avert of an ataxy and disorderly Anarchy what a monstrous sight it were the head below and the feet or any other part above Ye may observe an hypothesis of this Esay 3.2 5. when God should take away the Governours from his People see what followeth upon it vers 5. The People shall he oppressed every one by another and every one by his Neighbour the Child should behave himself proudly against the Antient and the base against the honourable All disturbance and trouble in the body proceeds from hence the least splinter in the body or humour out of the vessel proper for it a bone out of joint a tooth out of the place c. O how painful are all these The reason is the same in the Body of Christ the Church and in the Body politick Quaelibet res perficitur per subjectionem ad suum superius saith Aquinas as the stone hastens to the Centre it is best there He that resists resists against God so God said to Moses and Adron touching the Conspirators Corah and his Complices besides who resist damnationem acquirunt So to Samuel touching their rejecting him from being judge 1 Sam. 8. Qui vos speruit me spernit Luke 10. A sin abominable like witchcraft audacious and foolish alwayes fruitless contra stimulos calcitrare Most reasonable this is in regard of the higher Powers themselves they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods God himself gives them that name together with his Image in great measure put upon them And the Jews accounted the first five Commandements wherein honour and subjection to all Superiours is commanded in the first Table as proper unto God None of us but would take it hainously that any should prove to us as Plato said Aristotle was to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tryal to some whether they are obedient or no to propound a Precept for some are of that Rebellious disposition that they never think a thing unlawful till it be commanded nor lawful when it is who cannot give Examples of this in the observation of the Ceremonies of the Church c. in keeping fasting dayes The great tryal is that which the Apostle hath therefore saith he pay ye tribute O this toucheth Men to the quick many Men can be content to think and speak highly and reverently of the higher Powers as well they may but when once a Taxe a loan or such like sign of subjection is commanded it goes to their heart then if ever the liberty of the Subject is pleaded for life for life indeed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their money it is their blood their life their soul their all these And there have not been wanting false Prophets the Peoples Creatures in this case to rub the Peoples itching ears to abuse the Scripture to save their Purses and to advise them to stand fast in their liberty This foolish cavil for their sakes that are ignorantly seduced I answered before such a wonderful and horrible things is committed in the Land the Prophets prophesie lies and the Priests bear rule by their means and the People love to have it so and what will ye do in the end thereof Jerem. 5. Hence it is that many silly People are ridden or driven by these Balaams these false Prophets even unto Rebellion against the Lords Anointed who is as an Angel of God obey for conscience sake Yes they say in genere but not in specie Remove subjection unto Infernal Powers remove subjection unto Belial he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus they who disobeyed Saul are called expresly the Children of Belial 1 Sam. 10.26 Then let them submit themselves unto Christ let him sit as judge in this case he will guide them by Precept Give unto Caesar saith he the things that are Caesars And by Example God himself also as he stirs up the Spirit of the Governour as Cyrus and gave Saul another heart so also he toucheth the heart of the Subjects Thou subduest the People saith he that are under me Now unto the King Eternal immortal invisible the only wise God be honour and glory for ever and ever Amen NOTES AND OBSERVATIONS UPON ROMANS XV. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise the Lord all ye Gentiles and laud him all ye people TWo things there are which render a speech acceptable and graceful 1. That it be true that 's the substance strength and vertue of it 2. That it be seasonably spoken in due circumstance of time place and persons that 's the beauty of it Such a word spoken in due season O how good it is Prov. 15.23 Like apples of gold in pictures of silver or as it may be rendered set in silver sockets precious and weighty words spoken in fit and seasonable time such a seasonable word runs upon the wheels Prov. 25.11 so it is in the Hebrew such I conceive this Text to be 1. A word of Truth none more frequent throughout the Scripture To praise and thank the Lord. 2. A seasonable word it is for 't is the business of the day to praise and thank God So saith our Rule An Ordinance of Parliament for a Publick Thanksgiving The Text is of Thanksgiving and Praising God The Original Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in Psal 117.1 whence the Text is taken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered by such Greek words as signifie both Praise and Thanksgiving and their natures are the same and an happy conveniency there is whether we respect 1. The object of our Praise and Thanksgiving or 2. The subject place where to be performed or 3. The persons both those who should praise and thank God or 4. Those with whom or 5. Those for whom we should praise and thank him or 6. The set time All meet together or may be understood in the Text. 1. As for the object that we praise and thank God for 't is Peace 't is an Ordinance a day of Publick Thanksgiving for the Peace concluded This is termed in the Ordinance a great Mercy and the object of this praise and thanksgiving in the Text is Mercy vers 9. That the Gentiles might glorifie God for his mercy 2. In respect of the place in all the parish Churches of his Majesties Dominions there 's no place mentioned in the Text but all and every place may be understood for God dwells not in Temples made with hands as saith the Prophet Act. 7.48 49. so our Saviour tells the woman of Samaria that the hour comes and now is when neither in that mountain that she boasted of nor at Jerusalem should men worship the Father Joh. 4. And therefore I will saith the Apostle that men pray every where lifting up holy hands without wrath and doubting 1 Tim. 2.8 The Saints themselves are the Temples of God 1 Cor. 3.16 Houses of prayer and praise and thanksgiving as it is said of the latter times Jerusalem
therefore more perswade us to this way than the other See an Example of this ten of the twelve spies Numb 13. said they were not able to go up to take possession of the promised Land the prize of their race out of the Land of Aegypt only Josua and Caleb they affirmed they were well able to go up and overcome it And the Lord gives a reason Numb 14. They were men of another spirit they had the spirit of patience and therefore they only entred the Land of Promise so shall we if we run with the same patience the race that is set before us looking unto Jesus the same Josuah there typified who for the joy that was set before him endured the Cross despised the shame and is set down at the right hand of God him let us fellow like Calebs men of heart and courage so the word signifieth who was the Son of Jephunneh aspect or fight and let us look unto him who endured such contradictions of sinners lest we be weary and faint in our minds Let thine eyes look right on c. This patience is as needful in regard of enduring the assaults of inward evils as suggestions of our own flesh refrain thy foot from evil manibus pedibusque 2. As needful this patience is for the doing of the will of God Rom. 2.7 Hebr. 10.36 when we run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaking our hands c. and keeping our â—eet from evil As Salvianus tells of one Lades that he ran so swiftly that he left no mark in the ground he trod on When we run thus willingly constantly and with all our strength then God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judge of the race he leads us in right paths so that when we go our steps are not straitned and when we run we shall not stumble Prov. 4.12 Confer 2 Chron. 16.9 which because we are not able of our selves to do let us pray unto God that he will draw us and we will follow him and run after him Cant. He sends his terrour on our enemies as on Laban that he hurt not Jacob on all the people and nations round about that they pursued not after the Sons of Jacob. When thou goest through the fire and through the water saith he I will be with thee The Church confesseth it to be true we went through the fire and through the water and thou broughtest us to a wealthy place Even thither bring us safely we humbly beseech thee c. Now unto him that is able to keep you fram falling be Glory Jude vers 24 25. NOTES AND OBSERVATIONS UPON I CORINTHIANS X. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And did all eat the same spiritual meat And did all drink the same spiritual drink for they drank of that spritual Rock that followed them and that Rock was Christ MOst true is that Novum Testamentum est velatum in vetere vetus Testamentum est revelatum in novo wherefore it being my scope and intention long since declared to discover Jesus Christ yesterday under the Old Testament hidden in Types and Figures a work of long time I take all opportunities to advance that design The Apostle commemorates Gods benefits exhibited unto the Fathers and their participation of them in their egress and going out of Aegypt vers 1 2. and in their progress or going on in the wilderness towards the Holy Land in vers 3 4. 1. In the former we have the Sacrament of Initiation holy Baptism typified 2. In the latter the Sacrament of Consummation and holy Communion represented unto us the Spiritual meat under the type of Mannah Exod. 16. the spiritual drink under the figure of water out of the Rock Exod. 17. 1. The fathers all ate the same spiritual meat 2. They all drank the same spiritual drink 3. They drank of the Rock that followed them that Rock was Christ What is meant by 1. The meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual 3. The same spiritual meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. To eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The Fathers 6. All the Fathers 1. Meat There is an outward and an inward man and both to be nourished and therefore in Reason there must be a nourishment proportionable unto both and because there are certain growths of both a Childhood and Youth and Old Age there must be a proportionable nourishment for these degrees of Age There is milk for babes and strong meat for young men 1 Cor. 3. The word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat and our Saviour speaking of his body saith Joh. 6.55 my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 And this is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true meat opposed to the typical meat or bread for so Joh. 6.63 and the spirit is truth Joh. 5.6 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same spiritual meat viz. the same that we now eat of in the Sacrament not corporal but spiritual for the corporal meat unto them was Manna Exod. 16. unto us is bread 1 Cor. 11. Mannah what it was was the Israelites question See Notes in Rev. 2.17 but the same spiritual bread Manna and spiritual meat both the Fathers and we feed upon 4. They ate i. e. they were partakers of as we are what it is to eat see Notes on 1 Cor. 11.26 The simile partakers c. dissimile meat changed in our bodies the Spirit changes our bodies into it as cions the stock receive the engrafted word natural meat renews life the Spirit gives life unless we eat the flesh of the Son of Man we have not eternal life it cleanseth us 5. The Fathers i. e. all they who came out of Aegypt and our Fathers they are and we their genuine Children if we come out of the true and spiritual Aegypt Mich. 7 15-19 These no doubt ate of the same spiritual meat even the Word of Life the true Mannah Exod. 16.16 Man shall not live by bread only but by every word that proceedeth out of the mouth of God 6. All the Fathers ate of it it was their nourishment for many years together Observ 1. This discovers their great errour who undervalue the Old Testament and Gods dispensations toward the Fathers of Old as impertinent and not belonging unto them Had they not the same Word the same Sacraments the same Baptism the same Communion of the body and blood of Christ Act. 26.22 Saying none other things than those which Moses and the Prophets said should come The Gospel is the same that he promised before by his Prophets in the Holy Scriptures Rom. 1.2 And they had it preached unto them before us Hebr. 4. Our Saviour gives his Disciples a summary of all he had spoken to them in the dayes of his flesh and withall a breviate of the whole Gospel written in the Old Testament which he opens unto them Luk.
judged of the Lord O Beloved do we not know that for these things comes the wrath of God upon the children of disobedience Ephes 5. Do we not know for this cause many are sick and weak among us and many sleep 1 Cor. 11.30 Have all our afflictions think we come out of the dust or hath the Lords hand been so long stretched out against us in vain and without cause Have we not by this means now long time provoked him to plague us with divers diseases and sundry kinds of death All the Fathers ate the same spiritual meat yet with some of them God was not well pleased 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will not need any large explication of these words if we shall remember the opening of the former point for so it will appear that as by the Mannah the body and the flesh of Christ is meant his spiritual body that is his Word which is his flesh Joh. 1.14 Deut. 8. man lives not by bread only so by the water out of the Rock and the blood of Christ is to be understood his Spirit for so St. John speaks expresly 1 Joh. 5.8 Confer Notes in Joh. 6.55 56. This is the Reason why the spirit of Christ whereby we are sanctified and purged from our sins proceeding from the Father and the Son as blood from the body this is called the blood of God Act. 20.28 for in Christ dwells the fulness of the Godhead bodily Col. 2. And so out of him being smitten by our sins Isa 53.4 5. by our transgressions and the Curse of the Law for sins issues the blood and spirit of God This was evidently signified Exod. 17. by Moses smiting of the Rock in Horeb when the Law was given for therefore vers 6. The Lord saith behold I will stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Rock Hence it is that oftentimes in Scripture the blood is said to be the life Gen. 9.4 Levit. 17.11 for blood is the spiritual life and hence we are said to drink into one spirit 1 Cor. 12.13 whence the spirit of God is called the spirit of life Rom. 8.2 Rev. 11.11 Hence we understand those Scriptures which testifie the effects of Christs blood Rom. 5.9 10. 1. The blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1.7 which is not understood only of the merit of Christ which yet is of inestimable value but also of the power and efficacy of his blood and spirit 2. Christ washeth us from our sins in his own blood Rev. 1.5 Hebr. 10.29 the blood by which we are sanctified 3. 1 Pet. 2.18 19. where the blood of Christ is compared with corruptible things as silver and gold of all bodily things the most durable and preferred before them as being incorruptible it cannot be understood only of that blood of Christ shed upon the Cross which was like ours for Hebr. 2.11 He took part of the same 7. and 4.15 It must therefore be understood of Christ's spiritual blood or his spirit and life as he speaks Joh. 6.63 and therefore Hebr. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God Observ 1. This is the reason why Moses forbad the people blood but Christ commands to drink his blood Moses knew they were not fit while yet under the Law to partake of the life but our Lord requires that his self-deniers his mortified ones partake of his blood and life What is it to drink the spiritual drink What else but to believe in the Lord Jesus as the Scripture hath said Joh. 7.37 38. What saith the Scripture of Christ That he is the bread that came down from heaven Joh. 6. the light of the world Joh. 8. the door of the sheep Joh. 10. the resurrection and the life Joh. 11. the way the truth and the life Joh. 14. c. He who believes thus in Christ receives him drinks his blood and spirit drinks the living waters Observ 2. Hence it appears how foully they are mistaken who understand the body and blood of Christ the eating and drinking of them no otherwise than of his natural body and blood and we must follow the actions answerable thereunto how then are they called here spiritual meat and spiritual drink Observ 3. Who are the worthy Communicants Who else but they who contentedly abide in Christ in conformity to his death and life who dwell in him such only he invites such only ought to come to this spiritual feast such only are his Disciples Joh. 8.31 Observ 4. Behold the Centre the Rest of all the Children of God Exhort 1. To eat Christs flesh and drink his blood Exhort 2. To abide in Christ 1 Joh. 2.6 But alas how shall I eat the flesh of Christ c My Brother hath something against me Art thou angry with thy Brother c Matth. 5.22 None of all these what then Dost thou live in some great and heinous sin as of drunkenness whoredom or that which is hardly counted sin though a far greater dost thou live in envy pride covetousness None of all these what then Doth thy brother take offence at thee for well doing which he thinks evil doing In this case scandaliza fortitèr saith Martin Luther What then is it wherein thy Brother takes offence He differs from me in Judgement That divides all the world Peter and Paul Paul and Barnabas yet we read not any thing to the contrary but that they met to break bread the first day of the week Observ 5. Here we read of spiritual meat and spiritual drink and a spiritual Rock ye perceive the Holy Ghost useth such expressions as these are when it will signifie something which is the truth of that which is presented to the outward sense whereby such language is warranted as indeed is necessary in speaking of spiritual and heavenly things Observ 6. As hence appears the universality and commonness of the means of salvation so likewise the munificence bounty and goodness of the Author and Giver of it whence it is that it 's generally said of all the Fathers that they were all baptized into Moses in the cloud and in the sea no man was excepted yea they went all through the sea and were baptized old and young child and suckling There is express mention made of their little ones Exod. 12.37 Every male was circumcised without exception Gen. 17 11-14 As they were all baptized and circumcised so all did eat of the same spiritual meat they all fed upon Manna c. They all received the holy Sacrament Observ 7. May we not think that some of these were grown up to the spiritual old age there were those among them no doubt who were Elders indeed and such as Moses knew to be such Numb 11.16 17. yet we do not find that any of them pleaded that they were above Ordinances for they all were baptized and
expiation of the guilt and punishment of sin Hebr. 10.14 If all this be true as certainly it is how saith our Lord that his flesh profiteth nothing The flesh profiteth nothing i. e. either to the quickning and giving life to the Soul dead in trespasses and sins it profits nothing to the feeding and nourishing of the Soul unto eternal life these are the works of the Spirit for it is the Spirit that quickens The bread which is here propounded to be eaten and consequently the wine it comes down from heaven vers 58. but the natural flesh of Christ came not down from heaven The bread to be fed upon is sometime called his body sometime his flesh sometime meat the Manna This is not Natural but Spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 25. and such must be the partaking and receiving of them What then is the Bread but the Word of God as often in Scripture Deut. 8.3 Matth. 4.4 and speaking of the Manna see Exod. 16.16 Job 23.12 Jer. 3.15 and 15.16 Amos 8.11 As for the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's Metonymically taken for the wine in it which signifieth the blood of Christ i. e. his Life and Power his Spirit of Life Rom. 8. the Spirit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that quickneth and giveth life Of this blood ye read Hebr. 9.14 and 10.29 and 13.20 21. cum Rom. 1.4 1 Pet. 1.18 19. Revel 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.8 This bread our Lord had broken unto them and given them his blood to drink Joh. 14.17 1 Cor. 12.13 This Cup signifieth his passion Lord if it be possible let this Cup pass by me and our imitation of it by enduring the like inward and outward sufferings Matth. 20.21 23. Doubt Why doth the Lord propound these Mysteries under these outward Elements Love is defined affectus unionis an affection of union oneness and sameness with another Now because he who saves another cannot really be one and the same with him Disparata non possunt fieri unum he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as meat and drink and such as is neerest to us as our garments and what else is needful for the preservation of our being Thus Jonathan when he loved David 1 Sam. 18.1 3 4. their souls were in a sort one But how did Jonathan express that He stript himself Does the Scripture think we intend only to express humane passions Jonathan figures the holy Spirit so his Name signifieth the gift of the Lord and he cloaths David as when Judg. 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit cloathed Gideon Marg. Put ye on the Lord Jesus Christ 1 Thess 2.8 There is no Love without Communication of something from the party loving to the party loved thus Joh. 3.16 Gal. 2.20 He loved me and gave himself for me Ephes 5.2.25 And thus the Lord Jesus Christ to testifie his intimate love unto us He Communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum Vnionis whereby he affectionately imparts himself unto us Joh. 6.55 56 57. Observ 1. Terms of Art are as weights wherewith we weigh silver and gold such are the Sacraments and Virtues in them Observ 2. Take notice that he who examines himself hath a command to receive the Holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Hence also it followeth that they who dispense and Administer the Sacrament they virtually from hence have a Command to give the Sacrament unto those who have examined themselves for if they who have examined themselves must eat and drink then must the Minister give them to eat and drink Observ 4. The mans greatest business is about himself This was the first Precept that God gave to Abraham See Notes on Gen. 6. Observ 5. There is a warrantable Self-love Exhort Examine our selves and so let us eat of that Bread and drink of that Cup When we have so examined our selves so purged out the dross we shall then become a vessel fit for our Masters use fit to bear his Name in as Paul was That we may bear God in our bodies 1 Cor. 6. Vulg. Lat. So let him eat and so let him drink so i. e. having examined proved tryed searched and approved himself so let him eat so i. e. rectè answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 90.12 The Believer hath in him his Judicatory his Examination-office his fire is in Sion and his furnace in Jerusalem Isai 31.9 Exhort Let us examine our selves and so let us eat How industrious is the Evil One to examine search sift us and all that 's good and of God out of us See Notes on Zeph. 2.1 2. It 's impossible otherwise to partake of the Lord Jesus the Lord will examine us and search us with candles appeal to the Lord and desire him to do it Psal 139. NOTES AND OBSERVATIONS UPON I CORINTHIANS XIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no Charity I am nothing I Will not derogate from the due praise of the Ancients touching the division of the Scripture into Chapters it was a laudable attempt and succeeds very happily in the most yet it had been to be wished among other oversights that this 13th Chapter being the Epistle for this day had not been so violently rent from the 12th the last words of the 12th Chap. being in nature a part of this 13th and that a principal one as the head is in respect of the body deriving an influence into the whole body of this Chapter and therefore being taken from it it 's as if the head were cut off from the body 't will appear no less to you if ye consider That the Apostle having discoursed at large in the former Chapter of those Graces which they call Gratiae gratis datae as the gift of Tongues Prophecy Wisdom Knowledge c. lest they should stint their desires in these which are not desirable for themselves in the end of that Chapter Covet earnestly saith he the best gifts or rather according to Photius Oecol in locum Theodoret and others of the Greek Fathers because they desired greater gifts than these were they read the words interrogatively Do ye covet greater gifts than these if so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall shew ye moreover the most excellent way by far and what is that way but Charity which is one of those Graces which they call Gratiae gratum facientes And that this way of Charity is of all other the most excellent the Apostle proves in this Chapter by three general Arguments both 1. From the necessity because without it all
heartily wish and desire the entertainment of this holy Seed saying unto the Lord and to his servants sent unto us Be it unto me or Oh that it might be so unto me as thou hast spoken Psal 110.3 To men thus affected to men of such a good will Christ is born so saith the Angel that Christ is born hominibus bonae voluntatis to men of good will Luk. 1. so the Old Latin hath it And Chrysostom and others of the Ancients read in their Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will not as we since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference is but in one letter and that in the end of a word which easily might since be lost 2. After Conception also something there is carefully to be avoided and something as carefully to be provided 1. A woman in this case O how shy she is of taking Physick or any thing inwardly that might suffocate the Child how circumspect how wary she is to avoid all slips and falls which might make her venture to miscarry or cause abortion and with no less foresight nay with more if it may be ought we to shun what e're might choak the Seed of God as worldly cares do Matth. 13. to avoid all relapses and fallings again into sin and what ever might cause a miscarrying womb lest we should receive the grace of God in vain or spill the Seed of God in us We ought saith the Apostle to give the more earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak and run out and so the Seed of God become abortive and of none effect unto us Hebr. 2.1 2. But a Woman having conceived is not only wary to decline things hurtful but also careful to procure things convenient and useful and therefore she keeps a good diet she nourisheth and cherisheth her Embrio she provides the most able and experienced Midwives and so provident ought we to be would we have Christ formed in us And therefore such meats we ought to feed on as best agree with Christ that holy thing conceived in us one of them is Faith which we must feed upon Psal 73.3 yea it must be our daily repast for the just man lives by his faith And when we keep so good a diet the holy Embrio is enlivened and quickned in us I live saith St. Paul yet not I but Christ liveth in me His reason makes it good for the life saith he that I live I live by the faith of the Son of God Gal. 2.20 Ephes 3.17 2. Another Service is the doing of the will of God for Christs meat it is to do the will of him that sent him Joh. 4.35 Now the will of God is not only our own sanctification and the keeping of our own vessel in holiness and honour 1 Thess 4.3 but also the doing of good works to others also to fill our selves with this food as Dorcas was full of good works and alms-deeds to communicate unto the necessities of the Saints God likes so well of this Service that it 's called a Sacrifice wherewith God is well pleased Hebr. 13.16 And this is a way to feed Christ also for Christ professeth that when we give meat or drink to the least of all his brethren we give it unto him Matth. 25. And he that thus doth the will of God becomes a mother of Christ Luk. 8.21 Pregnant Women also provide themselves of skilful and able Midwives such also must we provide Spiritual Midwives or Grace-wives as some call them helpful Ministers of the Word the obstetrication of the old Saints of God who have passed through the same pains and throws and perils of Child-bearing such an one was Paul and his true yoak-fellow and those women Phil. 4.3 But besides care of diet and provision of a Midwife wise and holy women are wont in this case more intimately to acquaint themselves with God Thus did Sarah whose daughters holy women are while they do well thus did Rebeccah Gen. 25.23 thus did Rachel and Leah Gen. 30. and to name no more thus did the Mother of our Lord Luk. 1.40 When she had Conceived she went to visit her cousin Elizabeth how was that even as we must also do Would we have Christ to be formed in us we must visit and have recourse unto and meditate upon the Oath and Covenant of our God for so much Elizabeth signifieth for Elizabeth or the Covenant of God is the Mother of John i. e. of the true Grace of God Lastly holy women then in a more special manner as they acquaint themselves with God by holy meditation and conference with him so also by hearty prayer and humble supplications unto him so did gracious Hannah 1 Sam. 1.10 prayers also were made by others for them Thus Eli prayed for and blessed Hannah 1 Sam. 1.17 Even so in every thing by prayer and supplication with thanksgiving let our requests be made known unto God And let us desire the prayers of others also for our well-doing and the blessing of Eli i. e. of our strong and powerful God that the Child being come to the birth there may be strength to bring forth and that the Dragon may not devour the Child but that he may grow and wax strong that he may be filled with wisdom and that the grace of God may be on him And for this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named That he would grant us according to the riches of his Glory to be strengthned with might by his Spirit in the inward man that Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which yet passeth all knowledge that we may be filled with all the fulness of God Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church which is in Christ Jesus throughout all ages world without end Amen NOTES AND OBSERVATIONS UPON GALATIANS V. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that are Christs have crucified the flesh with the affections and lusts YE have heard before a discovery of some false Glosses and misinterpretations touching the Woman and her Seed Gal. 3.15 and the words I have read are obscured by like false Glosses But beside whereas we heard lately out of vers 17. of an Enemy a dangerous home-born enemy the Flesh lusting against the Spirit and our best friend withstanding him and contending with him The Spirit lusts against the Flesh and these are contrary the one to the other that we may not do the things of the flesh that otherwise we would do The words I have now read point us to a means how this
was the Tree of Life but the truth and life of it Rev. 2.7 What Melchizedeck but the true King of Righteousness and King of Peace Heb. 7.2 What Joseph called Zaphnath Panneah Gen. 41.45 But as the vulgar there hath it Salvator mundi the Saviour of the world This is the true David the love of God Col. 1.13 The same who is his love the true Solomon the peace of God he who is our peace Eph. 2.14 But examples of this kind are infinite 1. This reproves those who dote about Types and Figures and look not for the fulfilling of them in themselves by Christ A great deal of this kind of dotage there is in the Church of Rome that I say not among us also who gaze upon the outward braveries of Religion which they read of in the Jews story Such is that of the curious Antiquaries who are impertinently anxious and inquisitive what became of all those Vessels and other monuments of the said Temple the rich vail c. The Colossians were herein too blame and all who follow them superstitious observers of meats and drinks holy days new Moons and Sabbaths which though they serve as patterns and types of heavenly things saith the Apostle Heb. 8. Yet are they in themselves but weak and beggarly elements shadows saith the same Apostle Gal. 4. Whereas the body is of Christ 2. For the Reproof of those who look for the accomplishment of Gods promises otherwhere than in Christ himself as outwardly temporally and literally not discerning the difference of providence under the Law and under the Gospel for whereas under the Law we read of great outward promises unto the obedient Riches and plenteousness are in his house The most of Deut. 28. and Levit. 26. are spent upon this Argument And God promiseth people wells that they digged not vineyards that they planted not and houses that they builded not c. These and such Scriptures some apply now unto themselves not considering that these were the rewards of the people under the Law and that the Gospel is established upon better promises than these are That God then blessed Abraham and Job and others when he gave them sheep and oxen and men-servants and maid-servants Gen. 24. Job 1.2 But God having raised up his son Jesus he hath sent him to bless us in turning every one away from his iniquities Act. 3. ult And God hath blessed us with spiritual blessings in heavenly things Eph. 1.3 And therefore Esay 65.16 hath mentioned the promises fulfilled in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former things were to instruct us that those legal promises were narrow houses full are empty if compared with the Spirit of God Corn and Wine and Oyl are poor blessings if compared with Christ the bread of life the true wine and the oyl of gladness the Spirit of God They who look so low as these earthly things for the accomplishment of Gods promises put themselves in a far inferiour condition to that wherein they presume themselves to be The Sadduces looked for the fulfilling of Gods promises in these things yea the Turks at this day look for these blessings yea many of them look for higher and things above these And shall we call our selves Christians beginning in the Spirit and end in the flesh begin with the heavenly and end with the earthly Shall we who are Christians hope for any thing less than Christian promises Yea the holy Patriarchs and Fathers of the old Testament received these temporal blessings no otherwise than as Pledges and Types of the holy Spirit of promise what else were their houses full of all good things Deut. 6.11 but the fulness of the Spirit And what he promised that he would fill his house or temple with his glory Hag. 2.7 What understand we but the bodies souls and spirits of his Saints who are his Temples with his holy Spirit It is too gross a conceit of some Fathers that the holy Patriarchs were pasti ad saginam fed as it were to be fat with the outward blessings and looked no farther Truly I doubt not but many of them had more clear and distinct understanding of the Spiritual things and a more full fruition of them than most of us have Abraham to whom the promise of the Land of Canaan was made enjoyed not so much of it as to set his foot on Act. 7.5 But sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise The Promise was made to him yet he never enjoyed the earthly but looked for a city which hath foundations whose builder and maker is God Hebr. 11.9 10. they enjoyed not the earthly Canaan but a better Countrey that is an heavenly vers 16. And shall we who call our selves heirs of Heaven dishonour our high calling and abase our hopes by fastening them upon the earth and earthly promises Exhort To receive the Spirit of Christ It 's the Apostles Exhortation Ephes 5.18 Be ye filled with the Spirit A most reasonable Exhortation when the Lord fulfills unto us the greatest of his Promises that we receive it and that it may appear worth the receiving I beseech ye consider 1. The Spirit of Christ finisheth and puts an end unto all sin Dan. 9.24 Seventy weeks are determined upon thy people and upon the holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's signified also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn fill or fulfill to put an end unto sin it 's the work of the whole Trinity the Father discovers it by his Law shews the foulness and ugliness of it The Son dies for it and washeth us from our sins in his own blood Rev. 1.9 The stronger man binds the strong man and takes away his armour from him yet he hath power to tempt and hath life in him still therefore the Apostle tells the believing Hebrews who had gone thus far ye have not yet resisted unto blood striving against sin Hebr. 12.4 The life-blood of sin is not yet drawn out therefore Christ who through the Eternal Spirit offered himself up to God purgeth the conscience from dead works to serve the living God Hebr. 9.14 Thus Josiah must destroy all that breatheth the brats and little ones of Babylon If the Spirit fill all things in the world beside and fill not us what benefit is it unto us that he fills all things He who hath not the Spirit of Christ is none of his When sin is ended and taken away then peace is made between God and us by Christ the Peace-Maker that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Sheba the Son of Bicri the man of Belial his head is cast over the wall 2 Sam. 20. the City of Abel hath peace When Sheba the seven evil spirits the seven capital sins which are the spawn of Bicâ—i the first-born or Son of perdition as Bicri signifieth the man of Belial the Devil himself when his head is
of lusts and tell them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot stand with salvation Thus the Jews said that Christ the Truth it self deceived the people Joh. 7. and the Pharisees called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that deceiver Matth. 2.63 And this imputation descends from the Master to the Disciple for St. Paul ranks this among the characters of Christs Ministers to be accounted deceivers and yet to be true 2 Cor. 6.8 And the Primitive Christians as St. Hierom reports were called Impostores Impostors and Deceivers as many are reputed now a dayes only because they discover unto others the deceitfulness of their lusts Yet it cannot be denied but that it 's much to be feared many under this pretence are hardened with the deceitfulness of sin yea so far deceived with their lusts that they think they are not deceived at all nay that it 's impossible they should like those Jer. 7.4 that are deceived with lying words crying out The Temple of the Lord the Temple of the Lord the Temple of the Lord and yet steal commit adultery and swear falsly and come and stand before God in his house and said we are delivered and freed to commit all these abominations For are there not who think they may do all this and yet think nay are assured that they cannot be deceived in the main that they cannot be deceived of their salvation that they cannot miss of eternal life for why the Elect cannot be deceived and they presume themselves to be elect Alas poor deluded men how palpably doth Self-love deceive them insomuch that they will not believe the Word of Truth it self Nor will they consider it as a Scripture belonging unto them which St. Paul writes to the Corinthians 1 Cor. 6.8 9 10. Ye do wrong and defraud and that your Brethren know ye not that the unrighteous shall not inherit the kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind not thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And lest any one should deceive himself and think to salve all with a quatenus of some feigned distinction or other The Apostle speaks more plain Ephes 5.5 6. Know this saith he that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God And then he adds Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience These things are so evident that who sees them not that hath an eye to see the Lord open the eyes of these men that they go not hood-winked to their own damnation Yet is there a sort of men worse than these so far deceived and besotted with the lusts of errour that they are wholly transformed into the nature of them they are of their father the Devil and the lusts of their father they will do Those who are so habituated in errour and deceit that they believe not the truth when it is told them even because it is the truth Joh. 8.44 45. such as live in errour as the Apostle speaks 2 Pet. 2.18 their whole life is but one great errour We must leave these unto God If peradventure he will give them repentance to the acknowledgement of the truth that they may recover themselves out of the snare of the Devil 2 Tim. 2.26 I hope much better things of you yet let not us excuse our own errours by blaming theirs or think that we are right because they are wrong No no beloved let us rather in the fear of God be exhorted to take heed of being deceived by our own erroneous lusts and that considering 1. The danger wherein we are of being deceived by our deceitful lusts And 2. the danger whereinto our deceitful lusts expose us and 3. the great shame and infamy attending upon both 1. There 's as great danger of being deceived by our deceitful lusts as to the Fowl the wild Beast or Fish when the net is spread and the bait laid for it And therefore St. James borrows his Metaphor from thence He that is tempted saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn away as it were with an book toll'd on and allured with the bait of his own lusts as the word properly signifieth And St. Peter 2 Pet. 2.14 warns us of such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beguil unstable souls as the fishermen beguils the fish And vers 18. he tells us how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They deceive us through the lusts of our flesh 2. The danger whereunto our deceitful lusts expose us will appear if we consider of what our lusts deceive us for what doth the Hunts-man or Fowler or Fisher-man spread his net or lay his bait for the Beast the Fowl or Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not for a toy or a trifle 't is not to play with all No no Mulier enim viri pretiosam animam capit The sensual thoughts and lusts they hunt only after the most precious soul Prov. 6. And among the merchandise of the woman which is wickedness are the bodies and souls of men Apoc. 18.13 The robbers lay wait for their own blood and lurk privily for their own lives Prov. 1.18 And covetous men who will be rich fall into temptation and a snare and many foolish and hurtful lusts which drown men in perdition and destruction So that deceitful lusts are as foolish as they are hurtful according to the true Rule Ad damnum semper accedit infamia Infamy and shame always attend upon loss 'T is shame enough for a man to be deceived quidvis potiùs quam falli me patiar we would sooner suffer almost any thing than to be deceived 'T is one of the greatest discredits And the Reason is the most of us think our selves wise and would be accounted so by others yea rather than to be thought rich strong beautiful any thing So that a man will yield that another is richer stronger or fairer than himself But Qui velit ingenio cedere rarus erit 'T is a rare thing if any one will yield that another hath more wit or more wisdom than himself Nay many for this reason will endure rather to be called knave there 's some wit required to that than fool so that it is a main principal point of folly and therefore of discredit and shame to be deceived This discredit of being deceived is the greater by how much he hath less craft or wit who deceives us for to be deceived by a Wiseman is a less disgrace as Ahitophel was by Hushai yet that deceit caused Ahitophel to hang himself but to be deceived and befooled and that by a fool what disgrace greater Our deceitful lusts are foolish Nay folly it self in the abstract for the folly of fools is deceit Prov. 14.8 So the lust of
away Devils I dispute not though sure I am the Ancient Holy Fathers of the Church affirm no less But without all question by the Cross it self the patience of the Saints the great Dragon the old Serpent called the Devil and Satan was cast out and his Angels with him And the Saints overcame him by the blood of the Lamb and the Word of the Testimony and they loved not their lives unto their death Apoc. 12.9 By this we tread upon Serpents and Scorpions and all the power of the enemy This this is the Christian Glory Gloriosum est sequi Dominum saith the Wise Man Ecclus. 18. we glory in afflictions saith St. Paul Nay God forbid saith he that I should glory in any thing save in the Cross of our Lord Jesus Christ whereby the world is crucified to me and I unto the world Gal. 6.14 But go we so about to perswade men to follow our Lord down this lowest step of his Humiliation to the death of the Cross as if it were Arbitrary and left to our discretion O no beloved 't is our duty our bounden duty to which we are bound by a double necessity both Praecepti as that of our Saviour and frequently from our Saviour by his Apostles and Medii and this such that without it it 's impossible we ever attain unto the end For the obtaining of the Crown depends upon this bearing of the Cross He that endures temptations when he is tryed he shall receive the Crown of Life saith St. James Jam. 1. that life depends upon this death If we die with him we shall live with him The glory we hope for depends upon the enduring of this shame If we suffer with him we shall be glorified with him This is that furnace of humiliation wherein the gold is tryed and acceptable men come forth vessels of honour meet for their masters use This is the Altar whereon the sin-offering the body of sin is consumed the truth of that whose shadow we contend for This is the Purgatory through which all the Saints of God ever have and shall pass to heaven the truth of that which vain men have made a fable This is the narrow way between fire and water which leads unto the heavenly inheritance This is that strait gate through which we must crowd into life and like the Serpent leave the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conversation of the old man behind 'T is the death of the Cross not the natural death that purges us from all uncleanness before we enter where no unclean thing enters In a word the Cross whereon our old Man is crucified with Christ Nor ought we to think the Cross to be a burden insupportable if we consider the reward how heavy soever it 's but short and light for our light affliction which is but for a moment worketh for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English comes short of the full expression a far more exceeding eternal weight of Glory 2 Cor. 4.17 St. Peter calls it modicum modicum passos and modicum we say non nocet no it hurts us not 't was the condition of Nahash 1 Sam. 11 2. of the Devil let me thrust out thy right eye Christs Spirit saith do thy self no harm Act. 16. No the Cross may it must kill us but it cannot hurt us for we neither suffer loss of any thing that 's good nor sense of pain Not loss for though we lay all our affections upon the Cross good and bad together the gold together with the dross the dross will be consumed the gold will not the Humanity of Christ might die the Divinity could not die If a Ram rank carnal joy be laid upon the Altar 't will be slain and burnt if Isaac if true spiritual joy it will come off alive Men look upon this death as if it were the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terribles whereas indeed there 's no hurt at all in it It 's like the casting out of the unclean Devil the Devil threw the man down that was possest but hurt him not saith St. Luk. 4. we are cast down saith our Apostle but not destroyed as dying and behold we live I am crucified with Christ yet I live yet not I but Christ lives in me no loss then I hope No nor is there sense of pain or what there is 't is ballanced with comfort so much water of affliction in the vessel so much wine of joy as the sufferings of Christ abound so doth the consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of both he of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Aegypt Think it not strange saith St. Peter concerning the fiery tryal which is to try you as though some strange thing happened unto you but rejoyce inasmuch as ye are partakers of Christs sufferings that when his Glory shall be reveiled ye may be glad also with exceeding joy Nay the pains of this death are so swallowed up with hope of life that there 's no joy but this Count it all joy when ye fall into diverse temptations saith St. James Jam. 1. And what Patient now I pray except an arrant fool or stark mad or desperately sick would not swallow down a potion how bitter soever if assured he could not live except he drunk it how much more if sweetned and made most pleasant with certain hope of life And can we drink of the cup he drank of the cup of his passion or can we be baptized with the baptism he was baptized withall baptized into his death No doubt we can as the Sons of Zebedee answered our Saviour For Christ's Cross is commonly the first lesson we learn in Christ's School to believe that Christ was crucified for us and that we at all adventures are crucified with Christ For who hath not this or the like sentence in his mouth The life that I now live I live by the faith of the Son of God who loved me and gave himself for me O Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us But to believe that we must be obedient unto his death or bear his Cross after him suffer with him or be crucified with him Indeed to believe we must do any thing but believe here here we stick here the believer will be sure he will not make overmuch hast This was a short cut unto Salvation who ever it was first found it But we must know that the lively Faith which worthily we highly prize hath necessarily other Graces accompanying it and of these especially Charity and Patience for the faithful man can do nothing without Love nor suffer
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
an Island made a dunghil by the wickedness of those who live in it Shame and bashfulness of old covered the walking graves they were afraid to discover their sins but sin through custom is grown bold and openeth the Sepulchre The Pharisees were Sepulchres but covered Yet will these men be accounted Christians and religious though he who bridleth not his tongue that mans religion is in vain Jam. Only men have learned to cover their Sepulchres with beautiful names as lascivious talk mirth rayling or slander zeal c. But if thou hear any belching out oaths lies slanders whatever he pretends doubt not to say of him his throat is an open sepulchre If the works be naught and the speech prophane no question but the heart is rotten That which comes out of the man desiles the man though Marshal saith Lasciva est nobis pagina vita proba est Our book is wanton but our life honest 'T is impossible Nothing comes out of the sack but was before in the sack saith the French Proverb and a more certain speech out of the mouth of truth it self Ex abundantia cordis os loquitur out of the abundance of the heart the mouth speaketh Repreh 4. Those who crucifie Christ again and bury him again Truth is faln in the street and equity cannot enter mercy goodness love righteousness peaceableness long suffering c. where are they to be found above ground They are only names among us As for the things themselves they are dead and buried they are no otherwise than if an honest man were dead and buried he would leave a good name behind him and so do these For these things the Lord hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land What no truth Veritas in profundo Truth lies hid as in a pit it lyes dead and buried saith Democritus 'T is buried under the gainful sin of lying Mercy is buried under oppression cruelty and blood-thirstiness The knowledge of our God that 's seen in doing judgement and justice judging the cause of the poor and needy in doing no violence to the stranger the fatherless and the widow Is not this to know me saith the Lord Jer. 22 Now if we make fartherless and make widows in the Land can we be said to have any knowledge of God in the Land O Beloved for these things the Lord hath a controversie with his people because there is no truth no mercy no knowledge of God in the land they are dead and buried By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood c. Therefore shall the land mourn and every one that dwells therein shall languish Hos 4.12 13. Exhort Let us as Thomas saith to his fellow Disciples Let us go and dye with him so may I to you go and be buried with him 1 Sam. 22.1 2 3. We read that David went into the cave of Adullam and when his brethren and all his fathers house heard it they went down thither to him and every one that was in distress and every one that was in debt and every one that was disconsolated gathered themselves unto him and he became their Captain Thither the miserable men resort let us go to the true David into the Cave into the Sepulchre of the true David we are of his fathers house and he is not ashamed to call us brethren we are all qualified enough we are in distress we are in debt The Lord forgive us our debts and we are or may be bitter in soul O let us descend into our Saviours Grave and he 'l become our Captain the captain of our salvation By this means all our debts will be discharged and we shall be free-men being buried with him Our old man shall be crucified with him that the body of sin may be destroyed that henceforth we may not serve sin A Coffin taken up at Assos in Phrygia consumed the bodies of all put into it in forty days Plin. lib. 36. chap. 17. and such is our Lords grave if we be buried with him Consider what thy lusts are they are earthly they are carnal they are dust and to dust they must return they ought to be serpents food Esay And shall they be thy food wilt thou feed on carion or a dead carcase Thy meat and drink ought to be to do the will of thy father which is in heaven And dost thou prefer the swines husks before the plenty of thy fathers house Sign Art thou buried with Christ thou art not yet dead thou will say that Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by the faith of the Son of God who died for thee and gave himself for thee Gal. 2.20 Thou believest well if thou so believest as the Apostle did But Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us quae volumus facilè credimus but to believe that we must be obedient to his death die with him be crucified with him and be buried with him Indeed to believe we must do any thing but believe here here we stick here to be sure the believer will not make overmuch haste Thou hast not yet suffered unto blood striving against sin thou hast not let out the blood of the earthly life in the blood is the life thereof and poured it on the earth as dust thy sin must be first dead before thou bury it thou must not bury thy self alive or bury thy self by strong imagination Moses smote the Aegypitian and buried him in the sand Exod. 2. he smote not the Hebrew but only rebuked him it is not the killing or the burying of thy self but of thy sin that the Lord requires of thee If thou be dead and buried with Christ thou will bring forth fruit except a grain of wheat be cast into the earth and die it remaineth alone This was signified by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth embalming and wheat lying dead and buried in the ground I doubt not but many there are and would be who would lay down their natural lives that they might be Christs Disciples But now the question is and I know not how they will answer it how can they be Christs Disciples when they are dead and have laid down their natural lives Luk. 14.26 Love covers the multitude of sins by it we cover other mens sins De mortuis non nisi bonum by it our own sins are covered Psal 32. and blessed are they whose sins are covered but then there they may be it 's presently added and in whose spirit there is no guile Many things are forgiven her for she loved much Christ was buried in a new Sepulchre The earnest desire of Jacob was bury me not in Aegypt Neither
Verse 19. He subdues our iniquities and casts all our sins into the depth of the Sea The River Jordan makes three Lakes or Seas as the Hebrews call them The Lake of Tiberias Genesaret and the Dead Sea And what is the river of Jordan but the river of Judgment as the word signifieth And figureth Christ unto us who for judgment came into this world and washeth away our sins by the Spirit of Judgment Esay 4.4 and commands us to judge our selves that we be not judged of the Lord. 1 Cor. 11. 1. The first Lake is Tiberias which signifieth according to the Hebrew a good and clear sight by the Divine illumination or according to the Chaldee contrition a broken Spirit the breaking of our hearts for our sins past and the breaking off our sins by repentance and amendment of life This is the water of life this is the true Tiberias the first Lake which flows into the second 2. The second is Genesaret which signifieth saith Georgius Venetus principium nativitatis the new birth of which our Saviour speaks Except a man be born again be cannot see the Kingdom of God John 3.3 How must he be born Verse 5. 't is of water why what 's the water what else but Christ For as the first Generation was of Water and of the Spirit moving upon the water Gen. 1. Aqua à qua omnia unda unde omnia as the old Philosophers taught according to that place of Genesis and 2 Pet. 3.5 so is the second or new Generation of water i. e. of the Son of God and Spirit of God Thus our Apostle Titus 3.5 According to his mercy he saved us how by the washing of regeneration i. e. by his Son who washeth us and cleanseth us from our sins and by the renewing of the Holy Ghost This is the pure clean and strong water the Law is a weak water such as water alone is unto the fine cloaths it only discovers the filth in them it hath not strength to purge it out By the Law is the knowledge of sin but it 's a weak water and cannot wash it out it 's like the Scurvy-grass which many use in the Spring it provokes and raiseth the corrupt humours of sin When the Commandment came sin revived Rom. 7. Christ therefore the pure and strong water makes a second Lather Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness And thus our Lord is compared to the Fullers Sope or rather Fullers herb which throughly purgeth out the filth Malach. 3.2 And this is meant by the second Lake of Genasereth 3. The third is mare mortuum the dead Sea and into this Jordan flows and there ceaseth and disappears though indeed it passeth hence under ground into Arabia But is not Jordan an happy river and a figure of Christs Baptism How then doth it bode so ill as to be called a dead Sea Christ himself was set for the fall and rising of many in Israel Luke 2 And he himself saith of himself He that falls upon this stone shall be broken but upon whom it shall fall it shall grind him to powder Thus the body and blood of Christ in this Sacrament is life to the worthy death to the unworthy receivers He who eats this bread and drinks this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and verse 29. He eats and drinks damnation or judgment It s a Jordan a river of Judgment unto him Thus also the water of Baptism it 's a deadly water unto all impenitent unbelieving and disobedient men who break their solemn vow made in Baptism but it washeth away the sins of repentant believing and obedient men yet it 's a mare mortuum a dead Sea unto their sins they are cast into the bottom of the Sea and never appear again Mich. 7.19 as the foul water of the Laundress her Lather is emptied in the sink and appears no more Thus our Lord cast out the seven Devils out of Mary Magdalen But thus far our Lord is compared to water in regard of carnal lusts Our filthiness and superfluity of naughtiness which is washed off thereby 2. We have also spiritual sins as envy pride covetousness hatred malice c. which are compared to the dross of metals Psal 119.119 And therefore the spirit of the Lord in respect of them as compared to the fire Alas Beloved These are deeply rooted in our Spirits and so intricately mix'd with them and united to them that without a fire and that a subtil fire too they cannot be severed from our spirits themselves and consumed out of them In respect of this dross which cleaves so closely to our spirits our Lord is compared unto the refiners fire Malach. 3.2 Or rather to the hot furnace of fire Herein he tryes the sons of Levi and purgeth them as gold and silver even all those who cleave unto him as the true Levites So the Apostle speaks of himself and all those who are entrusted with Gods word 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tries us before he trusts us not as pleasing men but God who tryeth our hearts This is that fire of Purgatory whereof the Papists have made a gainful fable That fiery tryal which is to try us 1 Pet. 4.12 A fiery tryal indeed and who ever makes tryal of it shall find it so Thus the Lord leads us through fire and water into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wealthy place a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refrigerium the refreshing and consolation of the holy Spirit Consol Here is Consolation to the dead and buried Their sins are washed away really and truly Washed away What if they be accounted as if they were not as one that 's buried and lies in the grave These are the sanctified ones the holy ones the peculiar people The Religion is pure and undefiled What though they have aspersions cast upon them from black mouthed men who have not yet learned to speak well Who ever travels through the narrow way shall be sure to have many a dash from those who travel in the broad way But they themselves travel not in it and so keep themselves unspotted from the world They fear not that which is more terrible to all others They fear not their sins they are dead to them they are buried out of their sight out of their love desire pleasure memory They are buried out of Gods sight quite forgotten cast into the sea They are burnt up and consumed Death and hell are cast into the lake of fire Apoc. 20.14 Their sins are washed away Though now for a season if need be they be in heaviness through manifold temptations yet the time comes when he who hath washed away their sins shall wipe away all tears from their eyes Revel 21.4 The Egyptians were dead upon the sea
not this taste not that handle not that and by these Ceremonies laid a yoke upon the Colossians necks whom Christ had made and would have to be free And therefore Martin Luther turns the words thus If ye be dead with Christ to the ordinances of the world why do ye suffer your selves to be held with ordinances as if ye lived in the world And adds this supplement which say Thou shalt not touch thou shalt not taste thou shalt not handle and the like supplement have some of our English Translations In the words we have 1. A mimical commemoration of certain Ceremonies Laws and Doctrines of men 2. A confutation of them In both which there are these axioms 1. St. Paul expostulateth with the Colossians why are ye subject unto ordinances touch not taste not handle not 2. All these things by abuse are to destruction 3. All these things by abuse are to destruction after the Commandments and Doctrines of Men. 1. St. Paul expostulateth with the Colossians Why are ye subject unto Ordinances Touch not taste not handle not Here we shall only enquire what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendred in the Text Ye are subject unto Ordinances The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. To broach Opinions as the Leaders of Sects do Or 2. To hold them being broached by others as their followers are wont to do So that the Apostle here blames them that they were Opinionative and either were Authors or followers of Opinions and Tenents touching the Ceremonial Law now abrogated or touching the Doctrine of the Philosophers and this he understands by touch not taste not c. These he names of many other as the Sacrifices New Moons c. And there is the same Reason of fast and feast dayes hearing the Word and receiving the Sacrament if unduly practised 2. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Greek Fathers read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that which the Latins call egestio and egestum as our Lord speaks Mat. 15.17 Whatsoever enters into the mouth goeth into the belly and is cast out into the draught So that according to some our Apostle should say Take no such great care nor hold opinions touching those things which perish with egestion or casting out into the draught But most what now we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning should be according to our Translators and others These things perish with their use as Castellio renders the Text Quorum usus est ut usu consumantur whose use is that they perish with the use It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to consume with using And so largely the Latin Verb Abutor is sometimes used saith the Lawyer and he numbers them up which are so used as Wine Oyl Corn Cloathing Money Gold This Exposition is not satisfactory for the Apostles words are generally referred unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which things c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then here properly signifieth abuse as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth use and abuti properly is re aliqua malè uti to use something ill or amiss And as the true use of things is according to their condition saith the Civilian so the abuse of things is when they are used contrary to their condition As when men place their Life Righteousness and Salvation in abstinence from or not touching any Creature accounted unclean according to the Ceremonial Law that Creature is abused For the Reason why men were to abstain from certain meats and drinks under the Law was that thereby they might understand figuratively a prohibition of converse with the Gentiles Act. 10.11 though more specially from the unclean conversation of ungodly men as St. Paul makes use of it 2 Cor. 6.17 18. 3. Such abuse tends to the destruction of those who abuse them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth corruption and destruction which may be either referred to the perishing of a bodily Creature 2 Pet. 2.12 and so it is of the same extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption or destruction hath reference to the Soul and so by Metaphor Thus edification and destruction are opposed 2 Cor. 10.8 and 13.10 And thus all these things by their abuse are to destruction and corruption of their souls that use them Thus Act. 15. subverting your souls And in this sense Vatablus explains the words Interituri sunt ipso usu i. e. mortem afferunt utentibus quod in illis putent esse salutem Christianam and the ordinary Gloss Quae sunt omnia in interitum i. e. ducunt in mortem si quis utatur Thus an ancient English Manuscript Which all things be unto death by the ill use and Coverdale All these things do hurt unto men because of the abuse of them yea the Vulg. Lat. speaks home to this Translation Quae omnia sunt in interitum The Reason why all these things by their abuse tend to their destruction who abuse them appears from the Rule of Contraries for as the right use of these things is conducible and helpful to the edifying and saving of those who use them so the abuse and ill use of them tends to their destruction and corruption who abuse them 2. The only Name by which we can be saved is the Name of Christ in whom all fulness dwells Col. 2. If therefore men have regard unto the empty and beggerly Elements and seek for Salvation in them what can be expected but what our Apostle hath Gal. 5.4 Christ is become of none effect unto you 3. Add hereunto a third Reason these things abused are made a cover for sin Why have we fasted say they Isa 58. Prov. This day have I paid my vows come therefore And thus men tacitly Reason the last Day I received the Sacrament come therefore let us to the Ale-house the Tavern the Bowling-ally Observ 1. Note hence of what nature all outward Services and of them a Fast is it is of their number which may be well used which may also be abused and ill used 1. These things may be well used namely if according to their primary Institution Thus the Ceremonial Law consisted of such things as the Apostle calls shadows and rudiments or elements they are called shadows Of like nature as we may probably and charitably judge were the traditions of the Elders Mat. 15. Ordained by them out of a pious intention as foreseeing the Apostacy of the Jewish Church And therefore these held forth before men their duty in outward actions as washings of hands c. intending thereby to signifie and require the inward washing from all pollution of flesh and spirit that they might perfect Holiness in the fear of God as we may charitably conceive that the primitive Fathers of the Christian Church foreseeing likewise the
the Scriptures and above all things required believed and obeyed by Belieuers in the Primitive times And therefore the Creed and the Articles of the Christian Faith were not written at the first but committed to the memories minds and hearts of Believers to be practised And what Christ on his part had suffered and done was propounded unto them and thereby was required of them on their part performances and conformity thereunto Thus the Apostle requireth 1. In the Galatians who had in part revolted from the Christian Faith conformity unto Christ's birth Gal. 4.19 2. In the Corinthians conformity unto Christ's crucifixion 1 Cor. 2. 3. In the Romans conformity unto his death and burial and resurrection Rom. 6. 4. In the Colossians who were raised up together with Christ conformity unto his ascension 5. The Apostles themselves had attained to a conformity with Christ in sitting with him in heavenly things Ephes 2.6 And these were conveyed as mysteries and secrets unto Believers and privately whispered by one to the other at the first And therefore in the ancient Liturgies and service of the Church the Creed was propounded at first voce submissa more secretly and in a lower tone and voice until the Council of Nice explained and enlarged it and delivered it to be published openly according to what our Lord Jesus had foretold Whatsoever ye have spoken in darkness shall he heard in the light and that which ye have spoken in the ear in clossets shall be proclaimed upon the house tops Luk. 12.3 St. Luke first wrote his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Ancients read that Text Luk. 1.1 and so in the Latin Quae in nobis completae sunt rerum Of things fulfilled in us And afterward having written his Gospel begins the Book of Acts thus The former Treatise O Theophilus I have made of all that Jesus began to do and to teach until the day he was taken up Do these things concern us or no We call our selves Christians And every man presumes himself such But who considers these things wherein the Essence of Christianity consists otherwise then bounded within the person of Jesus Christ Who considers the humility of Jesus Christ as with an influence upon himself that he ought to humble himself and be of no reputation Who considers the obedience of Jesus Christ so that he himself ought to be obedient Who considers the sufferings of Jesus Christ so far as if he himself were by vertue of his calling to suffer with him 1 Pet. 2.21 22 23. Nay who thinks that his own Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought by the same sufferings in himself which Christ also suffered 2 Cor. 1. Who thinks on Christ's Resurrection so far as if it concerned him to arise unto a new Life Who regards our Lords Ascension beyond the act of his person then as performed by him Who looks at it as it concerns himself to mind affect love desire live an innocent life worthy of God O what a world of false Christianity there is in the Christian world O Beloved the Evangelist writes to thee whoever thou art who lovest God Thou art the true Theophilus all that which he did all that which he taught until the day he was taken up concerns thee and ought to be fulfilled in thee Away then with all idle contemplations and empty speculations of Christianity falsly so called The true Christianity is seen in our conformity to Jesus Christ in leaving the world and going to the Father in dying unto sin and living unto God the Truth of Jesus is seen in putting off the old man and putting on the new Eph. 4. In being crucified and dead unto sin and arising into a new Life and being risen to ascend with Christ and seek affect love desire and live the life of Jesus Christ 4. Observe what manner of men now they be and how qualified they ought to be who ought to seek the things above They must be such as are already raised unto a new life otherwise they are not fit to seek them Psal 34.14 Depart from evil and do good then follows seek peace and ensue it Esay There is no peace to the wicked saith my God So seek ye the Lord ye meek of the earth Zeph. 2.3 It 's impossible otherwise to understand the things above though Christ himself should preach them unto you Nicodemus was a learned man and a Master in Israel and knew not the Nature of Regeneration Joh. 3.9 He stands amazed and saith how can these things be yet surely the things above or most of them are of an higher Nature than Regeneration And how then should the earthly and natural man know them Our Saviour saith so much to Nicodemus vers 12. If I have told ye earthly things and ye believe not How shall ye believe if I tell ye of heavenly things O they are the things above No marvel therefore if some people who have not had their senses exercised to discern of good and evil but live a natural and earthly life no marvel that these understand not some things which the Minister may speak for how can such believe and understand when we speak of heavenly things When our Lord had discoursed of spiritual meat and drink his body and blood Job 6. Many took offence at it vers 60. This say they is an hard saying who can hear it Therefore our Lord knowing in himself that his disciples murmured doth this offend ye saith he what and if ye shall see the Son of man ascend up where he was before The words that I speak unto ye they are spirit and they are life If ye understand not what I speak unto you upon the earth and discourse in familiar manner how will ye understand if I shall ascend up where I was before If we understand not him who speaks on earth how shall we understand him who speaks from Heaven Hebr. 12. Repreh Those are worthy of the greatest Reproof who disorderly go about this highest Duty yet are insensible of it Isai 58.1 2 3 4. The Prophet must cry aloud to such They seek me daily and delight to know my wayes as a people that did Righteousness and forsook not the Law of their God The Lord had commanded the people to seek him Amos 5.4 Seek ye me and ye shall live vers 14. seek good and not evil that ye may live yet he denounceth a woe to them who desire the day of the Lord why so for saith he unto what end is it for you To you the day of the Lord is darkness and not light vers 18. The like we may say to brutish and sensual men who seek these high things the things above to what end is it for you why do ye seek them An adulterous generation desires a sign but he gives them none but that of the Prophet Jonah a sign from heaven First leave the earthly conform unto Christs death and then rise to a new life then seek the
Axiom Lay hold on the Eternal Life Wherein two things must be explained 1. What the Eternal Life is 2. What it is to lay hold of it 1. Life is either 1. of Nature and that either Vegetative Sensitive or Rational 2. of Sin 3. of Grace one and the same man may live them all successively 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. to lay hold on that which is in danger to perish as Heb. 2.16 He layeth hold on the Seed of Abraham Or 2. To lay hold on that which may keep us from perishing and so the Seed of Abraham layeth hold on Christ And in this latter sence the word is here used and signifieth a further act of Faith a laying hold on the object of it Eternal Life for so Faith is carried to a double object 1. The Righteousness and life of God lost in us 2. The Power of God or Christ for the subduing of the sin intervening and coming beween us and God his Righteousness and the Eternal Life When therefore through the power of God we have fought the good fight of Faith and subdued the sin that 's the first act here commanded Then lay hold upon the Righteousness and Life of God and this here seems to be a Metaphor to lay hold on the Eternal Life is taken from Runners or such as strive in Games for the brabium the reward Observe This if well considered may set an high price upon the true Christian Life and may shame them who sleight and undervalue it Is it not the Life of God good Angels and good Men Is it not the Life that lasts for ever even the Eternal Life Exhort 1. To lay hold on this Life Exhort 2. To fight that good fight Motives 2. 1. Melchizedeck will help us 2. The Righteous are scarcely saved Sign Is Christ Jesus thy Lord No man can call Christ Jesus the Lord but by the Holy Ghost Means 1. Follow the Spirit Galat. 5.16 17. 2. Fighting is a necessary means for the obtaining of the prize Col. 1.24 2 Cor. 1.6 Rom. 6.8 3. If thou wilt enter into Life keep the Commandments 4. Pray to the Lord to restore thine hand dryed up like Jeroboams but perhaps he hath given thee strength already stretch out thine hand stretch it out to the poor and needy this is the means which the Apostle prescribes vers 18 19. Axiom 3. The obtaining of Eternal Life requires our utmost endeavour fighting laying hold running striving to enter From the dayes of John the Baptist the kingdom of heaven suffers violence and the violent take it by force press forward unto the mark for the prize of the high calling of God in Jesus Christ Observ 1. Here is a means for the lengthning our short life Lay hold upon the Eternal Life See Notes on James 4.14 Observ 2. The transcendent eminency of the life of God whereunto we are exhorted it 's the Eternal Life whatever other life is but short and temporal for what is your life saith St. James Jacob said of his dayes that they were few and evil What is your sinful life pleasures of sin for a season A lying tongue is but for a moment In Gods wayes is continuance Isa 64.16 The Prize is here the Image of God the Life of God the Divine Nature which consists in all righteousness in humility meekness patience c. all which are in the Living God the consequents whereof are the peace of conscience and ravishing and glorious joy in the Holy Ghost which accompany the Eternal Life where ever it is in God Angels or Men so far forth as they are capable of it or it communicable unto them Now that Eternal Life consists in these is proved Psal 24.3 Who shall ascend into the hill of God i. e. obtain Eternal Life vers 5. He shall receive the blessing and righteousness so that the blessing of Eternal Life is Righteousness Christ praying against his enemies saith Let them not enter into thy Righteousness Psal 69.27 Prov. 12.28 The way of Righteousness is life Prov. 21.21 He that followeth after Righteousness and Mercy shall find Life Righteousness and Honour Isa 46.13 I bring near my Righteousness and my Salvation shall not tarry So that Life Righteousness and Salvation are all one Isa 51.5 and 56.1 Joh. 1.4 In him was Life and that life was the Light of men that Light of men is Righteousness Goodness and Truth Ephes 5.8 9. Light in the 8th vers is so expounded v. 9. therefore the Light and Life of men is the blessed fruit of the Spirit in Righteousness Goodness and Truth Jam. 1.12 2 Tim. 4.8 A crown of Life is a crown of Righteousness 2 Pet. 1. According as his Divine Power hath given unto us all things pertaining to Life and Godliness which are the same and Glory and Virtue the same Object 1. Eternal Life is not to be enjoyed in this world but the life of Righteousness may be obtained Resp It may be enjoyed in some measure as we see in Zacheus Luk. 19.9 Prov. 11.31 The Righteous shall be recompensed in the earth not in outward blessings but inward and spiritual for 1 Cor. 15.19 If in this life we have only hope c. there is no hope in the other life for faith and hope cease 1 Cor. 13. 1 Joh. 3.14 We are passed from death to life and vers 15. No murderer hath Eternal Life abiding in him compare the first vers with the 14th you shall see that he that loves in truth hath Eternal Life abiding in him Object 2. We are in the way to not in the life Resp True as Childhood is a way to perfect age yet Righteousness c. are the true Eternal Life life in their measure as childhood is manhood in the nature of it Object 3. Eternal Life is a life of joy pleasure happiness Resp Not a Turkish happiness is here described but a Christian not in meats and drinks but in Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 Object 4. Two Kingdoms there are one of Grace the other of Glory Resp The words of both are said to be the words of this life Act. 5.20 The Scripture speaks but of one Kingdom Repent for the kingdom of heaven is at hand 'T is true there are several degrees yet the lowest degree is a participation of the glorious life We are changed into the same Image from Glory to glory i. e. from one degree of Grace into another 2 Tim. 4.8 A crown of Righteousness is Jam. 1.12 a crown of Life and 1 Pet. 5.4 a crown of Glory to shew that Righteousness Life and Glory are one and the same thing so Peter confounds Godliness with Life and Glory with Virtue 2 Pet. 1.3 And lest we should cavil and say that Godliness is the way to Life and Virtue the way to Glory he puts them in an inverse order doubtless not without a Divine instinct All this proceeds from meer Grace from the beginning to the end
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe Gal. 3.23 That hearing and obedience of faith gives the Spirit Gal. 3.2 3 5. and then that which is perfect is come 1 Cor. 13. This hath always been Gods method in bringing men unto Christ and his Spirit which will evidently appear if we consider who were Christs Disciples all of them were first Disciples of John the Baptist Peter was Bar-jona a Son or Disciple of John for so Disciples were called their Sons whose Disciples they were Thus Solomon every where speaks to his Disciples under the names of Sons and a greater than Solomon speaks so to his and S. Paul to the Corinthians and Galatians 4.19 Now all the Disciples of John the Baptist were brought up under the Disciples of the Law and Prophets for the Law and Prophets were until John for confirmation of this ye shall find the Law and Prophets preceding the Doctrine of Christ Mal. 4.2 5. Mark 6.12 Luke 10. Acts 13. after the reading of the Law Act. 2.38.39 Now I beseech you Brethren let us deal impartially with our own Souls we all hope that we believe and are in Christ and that we are all living stones built up a spiritual house 1 Pet. 2.5 The Metaphor is taken from Solomons Temple now Solomon when he built God an House appointed Hewers to hew and polish the stones and so made them fit if therefore we be living stones and part of that spiritual house Eph. 2.21 we must then be hewn and that 's the Prophets work Hos 6.5 Have the Prophets hewn us God killed men by his Prophets Hosea 6.5 Have the Prophets killed us That 's their work Arise Peter kill and eat it was Gods command to him when he was to admit the Gentiles into the Church Whether have the Prophets killed us or mortified us with the killing Letter of the Law That the old man is dead in us and the new man revived and quickened in us Whether are we pricked to the heart that the blood and life of sin may be shed and spilt upon the ground This was meant by that prohibition not to eat with the blood whether have we thus suffered unto Blood Add to these that sweet Harmony between the Old and New Testament Vide Notes in Matth. 16.17 The Prophecies are difficult 't is true see the truth of this and the reason of it Esay 29.10 to 14. Confer Apoc. 5. eum modo ratione intelligendi libri The darkness is in our selves lighten our darkness not in the Prophets they who take not this course to understand the Scriptures run into sundry Sects according to their different understandings and malign one another and kick even against the truth it self because it comes cross to their perceivings Prov. And because they meet not with such or such exposition as they have made in their few English Authors that they have read Sap. 2.21 Their own wickedness hath blinded them Observ 1. It was no new thing for God to speak to his people by the Prophets and Apostles he had dealt so with them now a long time many hundred years ago and it is his method still Moses must speak to Israel Deut. 5.28 and 18.16 Ananiah to Paul Acts 9.5 to 8. Philip to the Eunuch Acts 8.34 Peter to Cornelius Acts 10.4 5 6. And this method God will always observe to teach men by men till all be taught of God Esay 54.13 Jer. 31.34 Hosea 10.12 2 Pet. 1.19 2. The Lord spake of Christs incarnation many ages before Gen. 3. The Seed of the woman shall break the Serpents head This promise Eve conceived she should presently have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Lord did that Christ might be the more earnestly expected and longed for Vti non subitò veniens enarretur sed auditus expectaretur Austin As the Prince which the Embassador tells of long before 3. Hence observe the Grace and goodness of God unto his people and their preheminence above all other nations for whereas God spake to us Heathen in those days only by the voice of the Creation Psalm 19.23 Rom. 1.19 20 21. And by the works of his providence Acts 14 16 17. And by the Book of the Law written in our hearts Rom. 2.14 15. Besides all these the Lord gave to them his lively Oracles and Statutes and over and above raised them up Prophets among them for which peculiar benefits they are stirred up to praise God Psalm 147.19.20 words i. e. the ten words Deut. 10.4 the Moral Law his Statutes i. e. Ceremonial Laws and his Judgments i. e. his Judicial Laws Amos 2.11 I raised up your Sons for Prophets and your young men for Nazarites Vide Notes on Mich. 6.4 I brought thee up out of the Land of Egypt and redeemed thee out of the house of Servants and set before thee Moses and Aaron and Myriam O how much are we bound unto God who hath admitted us Gentiles into this Citizenship and sharing of these benefits with Israel since the Apostles days Eph. 2.19 20. yea that we are surrogatus Irael the Israel of God Gal. 6.16 Jews Rom. 2. Abrahams Seed who do the works of Abraham The true Circumcision 2. If we take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for long time together as it is used for a continued space of time Mark 15.44 Wherein we have these three points answerable to the former First God spake to us Secondly He spake to us by his Son Thirdly God spake to us by his Son in these last times We have hitherto handled the first part of this triple Collation In the second the persons answer to the persons and time to time The persons are either auditors to whom or the Ministers by whom his Son spake 1. Auditors to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of the same Fathers God spake to us i. e. to us Hebrews But were not they wicked and rebellious Answer yes as appears Psalm 95.9 Your Fathers tempted me proved me though they saw my works and the third Chapter of this Epistle alledged also out of Matth. 33.20 they say we would not have been partakers with them in the blood of the Prophets Acts 7.51 52. Whom have they not persecuted 1 Cor. 10.1 2 10. How came it then to pass that God sent his Son to such a people First for the performance of his truths sake Rom. 15.8 Luke 1.70 71. Secondly These had some worthy Ancestors as Abraham Isaac and Jacob for whose sakes they were remembred so God is prone to do 2 Kings 8.19 for David his Servants sake he would not destroy 2 Kings 20.6 confer Gen. 19.29 1. Observe Gods faithfulness God will perform what he hath promised even to the sending of his dearest Son to the children of unworthy Parents The promise is made to the obedient and performed to them let not men assume it to themselves in their disobedience such as will have
enjoying of which God out of his infinite Love and Grace hath chosen us in Christ this is that heaven which the Angels desire to look into 1 Pet. 1.11 12. Ephes 3.10 This informs us of a plurality of little worlds within us for although our Peripateticks make but Two parts of a man Soul and Body and too many Divines have followed that Tenent not considering that the Holy Ghost hath warned us to take heed of that vain Philosophy wherewith the present world is bewitched Coloss 8. Beware lest any man spoil ye through Philosophy yet the true Philosophy and old Divinity tells us of three little inward worlds Body Soul and Spirit answerable to the three parts of Gods Temple for the sanctification of all which the Apostle prayes 1 Thess 5.23 answerable to the three stories of Noah's Ark And Christ is that inward and living Word which divides the Soul and Spirit Hebr. 4.12 And Maries Magnificat witnesseth as much for she tells us That her Soul doth magnifie the Lord and her Spirit rejoyceth in God her Saviour Luk. 1.46 47. So that Man hath in him more worlds than one 1. Observe neither Visible nor Angelical world are eternal à parte ante as they speak as Aristotle to broach a novelty contrary to his Master Plato affirmed of all the world he knew Now though some doubt might be made concerning the Angelical world because we read no mention of the Angels Creation in the Narration of the visible worlds Creation Gen. 1.2 And because we read they were before the Creation of it as they who sang when the foundation of the world was laid Job 38.4 5 6. yet had they a beginning and that by Creation also and therefore they are mentioned in the Catalogue of things Created Coloss 1.16 Visible and invisible whether Thrones or Dominions or Principalities or Powers Psal 104.4 Who made his Angels Spirits his Ministers a flaming fire 2. Observe a proof of Gods eternity both à parte ante and à parte post 1. A parte ante For as he that comes into a strange Country and sees fair and sumptuous buildings c. will conclude some body had been there 2. A parte post Thus Jeremy arms the people that were to go into Babylon where they should see the Babylonian Idols lest they should be polluted with Idolatry he gives them this sentence Jer. 10.11 Thus shall ye say unto them the Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens That sentence is only Chaldee of all Jeremiah's prophecy which the people were to learn being now to live among the Chaldeans But as for the true God the Prophet presently puts a diversity He hath made the earth by his power he hath established the world by his wisdom and hath stretched out the heavens by his discretion and therefore he must not perish but be eternal 3. Observe a proof of Gods Omnisciency and all-searching wisdom he made the worlds and therefore knows what they are and what is in them doth not every Artisan know what is in his work By this Argument the Prophet Isai 29.15 16. convinceth the Atheism of the Jews who implicitely denied Gods Omnisciency Wo unto them who seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us surely your turning things upside down shall be esteemed as potters clay for shall the work say of him that made it he made me not or shall the thing framed say of him that framed it he hath no understanding An Argument convincing their Ignorance and Atheism who say that God sees no sin in his People are they Gods People and of Gods making and shall not God know what is in them surely they are not Gods People but Atheists who say God sees no sin in his people Ah Lord God saith the Prophet Jeremiah chap. 32.17 behold thou hast made heaven and earth by thy great power and stretched-out-arm and there is nothing too hard or obscure or hidden from thee and vers 19. Thine eyes are open upon all the wayes of the Sons of men to give every one according to his wayes and according to the fruit of his doings Ecclus. 23.19 20. The like ye have Amos 9.2 3. Though they digg into hell thence shall mine hand take them though they climb up into heaven thence will I bring them down and his reason is vers 6. It is he that buildeth his stories in the heaven and hath founded his troop in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth 4. Observe a ground of inexcusableness unto all Mankind That which can be known of God is made manifest unto them from the Creation of the world Mark how the Apostle reasons because that which can be known c. therefore they are without excuse so that the wrath of God is reveiled from heaven against them how much more shall we be without excuse how much more shall the wrath of God be reveiled against us who hold more and greater truth than this in iniquity who know the works of God by Creation Preservation Redemption Covenant therefore the Lord threatens the Jews Jer. 16.17 18. 5. Observe a ground of Faith Hebr. 11.3 Reproves Those who live after the guise of the outward world not considering that there are other worlds which God hath made such are they whose only care it is that their bodies be preserved that wake and sleep in cute curanda what they shall eat what they shall drink not considering that there are other worlds within them hungry and thirsty souls naked and troubled spirits they look without on the Creature a meer man-case an outside as if born only to pamper their flesh without any respect to Soul or Spirit but meats for the belly and the belly for meats but God shall destroy both it and them 1 Cor. 6. and the fashion of this world passeth away 1 Cor. 7.31 But what then must we not make provision for our life in this world O yea Beloved but so that the outward world serve the inward for our Apostle having told us that meat is for the belly presently adds that the body is for the Lord and know ye not that your bodies are the members of Christ take then so much care for the body that it may be serviceable to the Lord and accounted worthy to obtain this end Luk. 20.35 That both Body and Spirit may be saved in the day of the Lord that the body may be a member of Christ flesh of his flesh But far more are they to be blamed who as if God had not made worlds enough live and dwell in the Devils world why hath he a world too what think you of that world that lies in wickedness 1 Joh. 5.19 Is not that Satans world surely it is none of Gods worlds
into the wealthy place This is the purgatory whereof the Papists have made a fable the fiery tryal who ever makes tryal of it shall find it so 1. Observe then who are the true people of God the true Church the clean the sanctified ones the holy people their Religion is such for the fear of the Lord is clean Psal 19.9 A pure Religion and undefiled that fear drives out all pollution and uncleanness Their persons are such they keep themselves unspotted from the world no unclean persons among them Ephes 5.5 Heb. 12.16 Nor touch they any unclean thing 2 Cor. 6.17 They are washed they are sanctified they are justified in the name of the Lord Jesus and by the Spirit of our Lord God 1 Cor. 6.11 But they are diligent to be found of Christ that Lamb of God without blemish and undefiled 1 Pet. 1.19 like to him without spot and blemish 2 Pet. 3.24 as being such as partake of the divine nature and have fellowship with the Father and with his Son Jesus Christ and have communion with the Spirit Are there such Saints upon earth Thou Infidel dost not thou believe such a communion of Saints Doth not the Scripture plainly tell thee so I am sure more plain than that the righteous man falls seven times a day Men cry out of humane inventions yet they make that humane invention an Article of their Faith and believe not these manifest Scriptures You ask me where any such be I point you to no visible Church no sect upon earth for such are all sects works of the flesh Gal. 5. And whosoever he is who saith he is of this or that sect condemns himself out of his own mouth as a Sectary a Schismatick and Heretick and makes a rent in the body of Christ But to give some satisfactory answer to the question where such purged ones be Such clean purged sanctified ones are in every nation and among all sects some Act. 10.3 4 5. Yet so as the lilly is among the thorns Cant. 2.2 as the sheep among the wolves Luk. 10.3 as wheat among the tares Matth. 13.25 Whom Christ in the end of the world shall gather out of all nations as Jer. 23.3 8. by the Gospel of the Kingdom Revel 14.16 Rom. 8.19 unto the land of holiness unto those of the Divine Nature who have escaped the corruptions and pollutions of the world c. 2 Pet. 1. Thou abstainest perhaps from some unprofitable notoriously foul sins if thou shouldest live in them thou shouldst lose thy custom Many there are that drive a great trade of Religion But 't is well if thou be not polluted with those gross enormities But thou takest no notice that there are spiritual wickednesses in heavenly things Eph. 6. that there is a filthiness of the spirit which by how much more spiritual 't is more abominable in the eyes of God 'T is true whoredom and fornication is filthiness but is not covetousness also Gluttony is filthiness but is not envy filthiness too Drunkenness is uncleanness but is not pride also The one hath more of the foul beast and the other hath more of the foul fiend The one is an unclean beast the other is an unclean Devil Thou hypocrite first pluck out the beam of thine own eye Mean time whether they be many or few the purging and cleansing of sin is neglected on all hands Though I cannot but confess that while the Church of God was few in number and under pressure and persecution as in the first three hundred years they were more purged and refined than otherwise And if we look at the lives of men they speak it plainly enough and 't is confessed that while there was a power to check sin though that power was abused yet were men generally then more careful to cleanse themselves than now they are Not as some now a days who ignorantly draw Heb. 12.4 to a bloody purpose i. e. ye have not yet resisted unto blood in your strife against sin ye have not yet let out the life blood and spirit of sin These men follow the Devil their teacher take the Scripture by halves ye have not yet resisted unto blood and there make a stop corrupting that as other Scriptures to their own destruction or others You will say in the Apostles times there was an outward visible Church and a visible Church we have now 'T is true there was so and would to God there were now such a visible Church in the world But if ye look into the story of those times ye shall find them such as were purged from their sins a peculiar people an holy nation If they had been unholy and defiled they were washed c. 1 Cor. 6. That was meant by the beasts clean and unclean Levit. 11. intending those whom they should converse with with whom not And therefore a sheet of unclean beasts was let down to Peter and these words from heaven Arise Peter kill and eat Act. 10. first kill and then eat let out the blood and sinful life and then communicate with them So St. Peter understood the Vision But if we look into our visible Church you shall find prophane persons whore-mongers idolaters covetous envious proud c. and most men addict themselves to such a Religion such a sect as suits best with their sins And though there are excommunications in some Churches yet he that is cast out and excommunicate out of one Church is received into another especially if rich if he have parts c. Favour and a bride will re-enter him into the same Church or into another Optimi esse volunt quia non sunt pessimi as the Pharisees Luk. 18. 1. This reprooves those who call themselves the people of Christ and Christians Sanctified ones because they are not so much defiled and polluted as others are To these I commend Gal. 6.4 Let every man prove his own work and examine himself according to the pure Word of God Thou art not defiled with the foul sin of drunkenness thou art no extortioner c. not given to filthy lucre 'T is well that thou art not defiled with these foul sins But mark what a commendation this is if there were no drunkards c. what hadst thou to boast of A great commendation I wis it is that thou art such that there are some worse in the world than thou art God will not judge so of us he will make no comparisons Thou art foul and unclean thou shalt be shut out of Gods Kingdom another is so and so doth this excuse thee No anothers uncleanness doth not make thee clean Look not then whether thou be cleaner than others are but whether thou be clean indeed whether thou purifie thy self as God is pure 2. This reproves those who call themselves the Church and will be so esteemed because they are many and carry it by most voices who keep up a company of people together as Babylon doth Hab. 2.5 gather unto him all
thy self that thou mayest walk with thy God Our God therefore walks in lowliness and humility and if we will walk with him we must humble our selves Exhort To this holy Ambition to desire to sit with Christ on the right hand of the Majesty on High Christ hath a right to bestow this honour upon all his Saints who follow him in the Regeneration Matth. 19.28 in the new world as the Syriack after the Resurrection when Christ makes all things new 2 Cor. 5.17 But this seems not to be Christs to give Matth. 20.20 The Mother of Zebedees Children sues to Christ for preferment for them just as many a Parent doth without any respect at all to their ability to discharge such place of trust either in Church or Common-wealth only they desire they should be great in the world But alas the good woman desired more honours for her Sons James and John conceiving that such places are places of great honour and profit Truly said the Apostle and I wish he had been believed he that desires a Bishoprick desires a good work not honour and profit our Lord requires fitness in those suitors for so eminent places as they desire Can ye drink saith he of the cup they say they can ye shall indeed vers 23. but to sit on my right hand and on my left is not mine to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be unto those for whom it is prepared of my Father where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark 8. they saw none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 2 Cor. 2.5 If any man hath caused grief he hath not grieved me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless or but in part As it is not mine to give except only to those for whom it is prepared so that the supplement may be very well spared for surely the dispensing as of places and offices so of honours also belongs as to the Father so likewise unto the Son for so what ye read ascribed to the Father 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers afterwards Miracles then gifts of healing helps governments diversities of tongues the same dispensation the same Apostle ascribes to Christ Ephes 4.8 When he ascended up on high he led captivity captive and gave gifts to men and vers 11. he gave some Apostles some Prophets and some Evangelists and some Pastors and some Teachers The entrance into the Holiest is now opened by our Lord and Saviour Jesus Christ which was not opened in former ages The way into the holiest of all was not yet made manifest while the first Tabernacle was yet standing Hebr. 9.8 God hath raised up all faithful men to this height of dignity and honour Ephes 2.6 Object This is in hope Resp 'T is true in respect of the degree but we have a real and true possession of those high things Hebr. 12. Object These heavenly places many possess by a strong imagination and that 's all they have to shew for them But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things c. Sign Whether we have hope of them 1 Joh. 3.3 If one were adopted heir to a great man how would he not order himself accordingly Adrian was told that the Christians said they were Kings he replyed we need have no fear of them Be servants and followers of Christ Matth. 19.28 we must serve Christ and then we shall obtain this honour Joh. 12.26 If any man serve me let him follow me and where I am there shall my servant be This following must be through his sufferings Means Endeavour to overcome He who overcomes I will grant to sit with me in my Throne even as I also overcame and sit in my Fathers Throne But what must we overcome What else but that which our Lord overcame 1. The Flesh they that are Christs have crucified the flesh with the affections and lusts the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good cheer so we turn it Joh. 16. as if the work were done the Latin Confidite the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a good heart be of good courage so in the Languages of all the Reformed Churches 2. The World signifieth the lusts of the world 1 Joh. 2.16 3. The Devil the evil one 1 Joh. 2.13 These are the enemies we must overcome if ever we hope to sit with our Lord in his Throne those against which we have vowed perpetual enmity in our Baptism yet let not any man presume of his own strength for the conquest of so potent enemies No it is the Lord that raiseth up the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the Throne of Glory 1 Sam. 2.8 and the reason is given vers 9. by strength i. e. his own strength shall no man prevail No but by the blood and spirit and power of Christ Zach. 4.6 Not by might nor by power but by my spirit saith the Lord of hosts It is by his goodness that we overcome the evil one they overcome him by the blood of the Lamb and by the word of their testimony they loved not their lives i. e. their sinful lives unto the death Revel 14.14 Christ sate down on the right hand of the Throne Let us enquire 1. what the right hand of the Majesty is 2. what to sit at the right hand 3. the reason of the point 4. the use of all unto our selves These differences of positions fix our thoughts on God and his Throne of Majesty as if he were corporeal and confined to some place whereas he is free from all both bodily figure and local confinement Yet I conceive not that the right and left hand of the Throne is taken from resemblance unto these differences among us but that rather the reason of these differences is to be sought first in God as I shewed before The right hand of God therefore is his Piety Clemency Mercy Goodness as the left hand his Severity his Justice his Judgement Georg. Venet pag. 45. b. On that right hand Christ sate it 's an Article of our own grounded upon many Scriptures Mar. 16.19 Luk. 22.69 Rom. 8.34 Col. 2.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth sessum Ivit he went to sit and it imports the posture 1. Of a King or Judge sitting in Judicature as the word is used both in prophane Authors with which I will not trouble you and the Scripture it self 1 King 1.17 Solomon sate upon the Throne of the Kingdom beside many other places 2. Of a Judge Psal 9.4 Thou satest in the Throne judging right Dan. 7.10 and the Judgement-seat Joel 3.12 In the valley of Jehoshaphat will be sit to judge the heathen round about in all which places we have the same word answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉
iniquity Herein we must enquire what is meant 1. by Righteousness 2. the Love of it 3. by Iniquity 4. the hatred of it 1. Righteousness is here to be understood in no special or particular notion but in general the universal righteousness which comprehends in it all Virtues and Graces Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More specially it signifieth Mercy whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is often rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy or a merciful action in the LXX See Notes in Jer. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast loved the Original Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to love is approbation benevolence complacentia boni a contentment or pleasing or resting ones self in that which is convenient and good and so the Etymologie of the Greek word agrees with that derivation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest ones self in what one loves so the Father loves the Son and is well pleased in him and the Son loveth righteousness and is well pleased in it this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 9.24 in these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Love of Bounty is the effect of Gods Free Love Grace and Mercy unto his Creature according to which he created all as he would in different degrees and as he will he bestows on them different endowments This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 29.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Iniquity is here called by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lawlesness for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 For whereas the Law of God is the Rule of Righteousness and therefore called the Law of Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the want of or deflection from that Law is iniquity 4. To hate is an aversation or turning away of the will from the thing we are said to hate for as Love is complacency desire of Union with something that is good or apprehended as such so hatred is disaffection and aversation and separation from evil and what ever we apprehend as such In the Psalm the Verbs are put one in Praeterito the other in Futuro yet so that both may be rendered in Praeterito indeed both may be understood to be perpetual constant So that Christ always loved loves and shall love Righteousness always hated hates and shall hate iniquity In regard of God the Father he loves his Son righteousness and his people 1 King 10.9 The Son he is Melchizedeck 1. The Reason why Jesus Christ loves righteousness and hates iniquity is considerable from the proportion and correspondency between the object and the will of Jesus Christ 1. For the Object being clearly known cannot but excite a sutable act in the will Seeing therefore all Righteousness whether considered 1. In it self as the essential Righteousness which is Christ himself which therefore is clearly known of him Or else 2. Relucent in righteous men partaking of his Righteousness Either way it is amiable and lovely and accordingly stirs up proportionable affection in Jesus Christ and as it stirs up affection so the effect is answerable habenti dabitur The like we may judge of Christs hatred of iniquity for as there is a proportion between the Object lovely and the will and affection of Christ thereunto Simile simili gaudet every like delights in and loves its like So there is a disproportion between iniquity and the will of Jesus Christ which therefore stirs up hatred in him which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not equal there being an inequality and disproportion between iniquity and the will and affection of Jesus Christ Observ 1. Here we have a description of a King well affected He hath a right disposition towards good and evil This is the King that reigns in righteousness Esay 32.1 Esay 61.8 I the Lord love judgement I hate robbery for a burnt offering Rom. 3.8 Observ 2. Observe a pattern for all Princes and Potentates on Earth to copy out a ttuly royal disposition to love righteousness and hate iniquity to hate the evil and love the good and stablish judgement in the gate Amos 5.15 So to love Righteousness and righteous men that he need not to be intreated to favour them and so to hate iniquity and wicked men adhering thereunto that he will not be intreated to spare them according to that of Cato that a Magistrate ought so to love Righteousness and so to hate iniquity Vt neque pro justis orari nec pro injustis exorari possit Such a King was David Psal 16. he so loved righteousness My goodness extends not unto thee all my delight is in the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 62.4 He so hated iniquity Psal 101.1 I hate the works of them that turn aside And vers 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the city of the Lord. There 's a well affected King a King according to Gods own heart Observ 3. Though it be true that the Lord loves some persons and hates others yet it is very observable that he is said to love righteousness and to hate iniquity and then to love righteous men and to hate the unrighteous Psal 11.7 The righteous Lord loveth righteousness his countenance beholds the upright So for his hatred it 's first directed against iniquity then against the wicked man for wickedness sake Psal 5.4 Thou art not a God that hast pleasure in wickedness neither shall the evil man dwell with thee The foolish shall not stand in thy sight thou hatest all workers of iniquity c. And the Reason of this is 1. His love to Righteousness essential Righteousness is himself and Righteousness in righteous men is something of himself and therefore this must be preferred in his love before his creature which is not himself 2. The reason of his hatred to iniquity iniquity is contrary to himself and hurtful to his creature and therefore that must be first hated then the creature which will not be separated from it as a vessel Ezech. 24.13 Others direct not their hatred aright they ought to hate iniquity and they hate the persons of men like him who pretended to aim at a beast hit the man it is the beast the Leviathan the crooked serpent and his seed it is the iniquity we ought to hate the man we ought to love Peter must kill and then eat Kill and let out the blood which is the evil life and then eat then enjoy then embrace Observ 4. Observe and wonder at the subtilty of Satan that wherâ—as all our love and hatred ought to be so placed he sets us at odds one against another teaching us to love what we ought to hate and hate what we ought to love and so to spend our short time in this life
thou chusest and causest to approach unto thee c. Before this can be done Verse 23. O thou that hearest Prayer unto thee shall all flesh come iniquities prevail against me as for our transgressions thou shalt purge them away and 79.9 O purge away our sins for thy names sake And this is reasonable for if the Lord Jesus was therefore born and dyed that he might make reconciliation for the sins of the people how can the people be reconciled while yet their sin is not purged 5. Christ himself is the propitiation for our sins 1 John 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the mercy-seat by which he was figured as the Apostle teacheth Rom. 3.25 which hath the name of covering for by him our sins against the Law are forgiven and covered Job 33.23 25. and from purging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 5. Noah Repreh Those who pretend to magnifie the Love of Christ who dyed for us merited the pardon of sin for us satisfied the wrath of God for us made reconciliation for us c. mean time little notice is taken by them of his expiation purging and cleansing us from the sin Prayer is often made for the forgiveness and pardon of sin but not so often for the cleansing us from the sin the Apostle puts both together 1 John 1.9 Men pray that God would be reconciled unto us in his Son the propitiation for our sins but they heed not that God the Father prevents us with his love to us and so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life They consider not that the great fail and want of reconciliation lies on our part 2 Cor. 5.18 19 20. by all which it is evident that men love their sins but fear the punishment of them they would have God reconciled unto them but they take no care to be reconciled to God by the purging or cleansing from their sins Repreh Their naked barren and fruitless faith who believe their sins are pardoned and forgiven but they forget the purging of them they add not unto their faith vertue but believe that all this is done or will be done without any pains of their own he that lacks these things hath forgotten the purging of his old sins not that he was purged but he hath forgotten the purging he remembers not his Duty to purge himself from them c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.5 9. Observ Here then is one of our principal businesses in the Holy Sacrament to shew forth the great love of the Lord Jesus in dying for us the Jews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a manifestation predication or narration whereby they declared three things on that night wherein they kept that feast unto the Lord. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial of the Lords passing over the houses of the Israelites when the first born of the Egyptians was slain when by vertue of the blood of the Lamb the Lord spares his true Israel 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bitter herbs remembring them of their bitter servitude whereby the Egyptians made their lives bitter unto them even the slavery under the Egyptians which are our sins Mich. 7.15.19 and the bitterness of death in conformity unto the death of the Lamb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unleavened bread whereby they commemorated their deliverance out of Egypt and the sincerity and truth of those who undertake the journey out of the spiritual Egypt into the holy Land This is that which the Apostle either declares or commands 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shew forth or shew ye forth the Lords death until he come Declare his great love in dying for us and becoming our Passover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering Declare our mortification or dying unto sin Declare our sincerity and truth in such a dayly conformity unto his death The Lord Jesus must be a merciful and faithful High Priest in things belonging unto God that he might make reconciliation for the sins of the people that he might out of his love and mercy lay down his life for us and conform us unto his death by purging us from our sins thus by his mercy and truth iniquity is purged Prov. 16.6 O let us imitate the Lord Jesus the great High Priest so many as he makes Priests unto God Revel 1. let us be merciful and faithful Priests Let not mercy and truth forsake us Prov. 3.3 Let us by his mercy and faithfulness for it 's his and none of ours let us by mercy and truth or faithfulness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both endeavour the purging of our sins Give Alms of what ye have and all things are clean unto you Luke 11.41 By these we become more and more like unto our God whence it is that there is a mutual attraction and drawing of God nearer unto us and us nearer unto our God as the strings of two Lutes or other musical Instruments affect each other being tuned harmoniously accordingly our Lord saith John 14. If a man love me he will keep my sayings and my Father will love him and we will come unto him and make our abode with him And as former iniquities are purged by mercy and truth So future iniquities are prevented by the fear of God for so Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil and return not again unto their former sin but ever after for the future walk before God in holiness and righteousness all the days of their life Luk. 1.75 NOTES AND OBSERVATIONS UPON HEBREWS II. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in that he himself hath suffered being tempted he is able to succour them that are tempted THese words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering a reason of the former vers 17. why it was needful for Christ to be like unto his brethren c. or a further illustration of it That he might make reconciliation for the sins of the people because since he could not make reconciliation for the sins of the people unless he had been like unto them in all things He therefore suffered being tempted that he might succour those who are tempted This 18. Verse hath two parts 1. What Christ hath passed through for his brethrens sake he hath suffered being tempted 2. What benefit accrues to him and his brethren He is able to succour those who are tempted 1. Christ's brethren are tempted 2. Christ himself hath been tempted 3. Christ himself hath suffered being tempted 4. Christ himself is able to succour those that are tempted 5. Christ in that he himself hath suffered being tempted he is able to succour us 6. This is the fruit of Christs assimilation or being made like unto his brethren in all things even in sufferings of all sorts and death it self for in
as well as he raised Christ here hope and trust and expectation is required of thee to one in thy case the Prophet Esay speaks Esay 50.10 Yea thou hast need of patience also Rom. 8.24 25. Yea and faith and love 1 Pet. 1.8 If thou hast belief thou hast comfort to support thee Rom. 15.13 If thou hast hope there is joy accompanieth that hope Rom. 5.2 If thou hast faith and love then there 's joy unspeakable 1 Pet. 1.8 Yet it 's possible thou mayst not yet clearly see the Lord. Mean time let it suffice thee to see him in his Word in his Sacraments as in a glass darkly and so to see him as it were afar off as Moses saw the Land of Canaan and rest then upon the promise of thy God That thine eyes shall see the King in his beauty they shall hehold the land that is very far off Esay 33.17 That the pure in heart shall see God And pray unto the Lord Jesus Christ the Lamb of God that takes away sin the darkness that separates between thee and him to enlighten thine eyes that thou sleep not in death and doubt not but as the darkness shall be removed the light shall appear and thou shalt see the Lord Wherefore gird up the loins of thy mind and hope perfectly for the Grace that shall be brought unto thee at the revelation of Jesus Christ 1 Pet. 1.13 When he shall appear then shalt thou also appear with him in glory Col. 3.4 For we know that when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.2 And he that hath this hope purifieth himself even as he is pure The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred to the whole sentence as thus without which prosecution of peace and holiness no man shall see the Lord A fit proof of this we have Esay 59.8 9. Their feet run to evil they make haste to shed blood their thoughts are thoughts of iniquity wasting and destruction are in their paths the way of peace they have not known therefore is judgment far from us we wait for light but behold obscurity we grope for the wall like the blind we grope as if we had no eyes we stumble at noon day as in the night There is a pursuit of war and unpeaceableness there is a pursuit of unholiness and what followeth upon it but a spiritual blindness Therefore is judgment far from us 2 Pet. 3.14 Endeavour to be found of him in peace without spot and blameless The Reason is God is the God of all Grace and he requires as well the one as the other to be in us and therefore what we find particularly the Church exhorted unto in one place we find it generally invited unto in another Be ye perfect as your Father which is in Heaven is perfect In the sight of God consists the happiness of the man and therefore it cannot be attained unto without the most eager pursuit for so the blessedness is propounded under other notions it still requires the utmost endeavour sometimes life but that life requires a precedent death If we dye with him we shall live with him sometimes a Kingdom that pre-requires suffering If we suffer with him we shall reign with him sometimes a Crown which requires fighting I have fought a good fight henceforth a crown not that either suffering or fighting or pursuing or dying deserves this life or Kingdom or Crown or beatifical vision for all the sufferings are not worthy of the glory that is to be reveiled in us but the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vouchsafes it to none who prize it not above all whatever is dear unto them 1. In regard of the object who on purpose hides himself and Divine Mysteries from eyes unfit and unworthy to behold them so Esay 45.15 Verily thou art a God that hidest thy self Matth. 11.25 26. Thou hast hid these things from the wise and prudent and hast revealed them unto babes the peaceable ones and the holy ones Ratio utrinque valet See the original of controversies Men on both sides bring forth their strong Reasons wherewith one party overthrows the other for Nihil est tam ratione firmum quin vi rationis infirmari potest yet both are but like such as strive in the dark like blind men about colours which they have not seen True it is their Reasons are very specious and have a fair shew of strength as it 's noted of blind men that they are ingenious and witty Neither of them sees or hath seen what they contend about for had either of them seen they would not contend If a blind man should tell me it were not yet day I should pity the blind man not contend with him This discovers the perversness of the blind untoward world which neglect that method and way which God hath prescribed as leading unto the sight and knowledge of himself and think to find out other new wayes and methods forsake the fountain of living waters and dig unto themselves cisterns which will hold no water These are the thieves and robbers which enter not in by the door Christs death but climb up another way by soaring contemplation This is the folly of self-wise men for whereas according to Gods method that light that ariseth upon all men Job 25.3 That Grace of God that appears to all men Tit. teacheth them to deny ungodliness and worldly lusts c. and so to look for the blessed hope of the glorious appearance of the Lord the great God c. They love ungodliness and their lusts too well and indeed by reason of long acquaintance with them they are too familiar with them Deny them nay 't is death to them to depart from them whereupon they resolve upon some other way of seeing the Lord and that 's a fruitless disobedient knowledge a knowledge without practice a knowledge without holiness of life the fruit of the forbidden tree The sowre fruit which our Parents have eaten and so have set their childrens teeth on edge for look I beseech ye whether ye find it otherwise in the world For what is the heart of man so earnestly set upon as knowledge we would know God his Nature his Will his Wayes his Works we would know our own duty too the nature of Faith Hope Love Repentance What ever the Lord requires of us we would know all what ever is knowable but as for the holy and obedient life which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect or end of all this knowledge where alas where is that to be found in proportion to our knowledge Why would ye not have us know It 's such another question as this would you not have us eat our meat knowledge is the food of the soul as meat is the nourishment of the body And truly rectè facitis attendentes But would ye not blame those who did eat and eat and nothing but eat and yet thrived
related Histories of our Saviour's Death Resurrection and Ascension c. And that he by his Death and Resurrection hath overcome the world and to this purpose we understand our Saviours speech to his Disciples Joh. 16. ult Be of good cheer I have overcome the world And truly the words in our English sound no otherwise than to make us secure that the work is done to our hand and we need take no more thought of it or for it but Beloved the matter being of this great consequence 't is worth your attention and best consideration that this Scripture is so far from lulling us into security that it puts us upon the Duty of the Text and encourageth us to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confidite so the Vulg. Lat. And the Septuagint by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repose confidence in one as Prov. 31.11 to be bold so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear not Exod. 14.13 and so it comes home to the Text be bold be confident hope in me I have overcome the world to this purpose the Greek Text the Vulgar Latine the Syriack Interpreter Most fitly to this purpose Deut. 33.27 The eternal God is thy refuge and underneath the arms of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall thrust out the enemy from before thee and shall say destroy them Thus in our ordinary speech the victories and conquests of Armies are ascribed unto the Commander in Chief Alexander overcomes the world Julius Caesar conquered France c. because by their Example Counsel and Encouragement these victories were obtained Much more may we ascribe the victory of all our spiritual enemies unto Christ the Captain of our Salvation not only as he by whose example counsel and encouragement we overcome the world but also as he who is the very principle of wisdom power patience and fortitude c. by which we overcome the world Christ therefore the great Commander he hath overcome the world and animates and heartens us to overcome As if a man had conquered a wild beast he should now deliver it to his Son to conquer Thus all the Victories of all the Worthies prefigure unto us Christs conquests and victories of the world Thus he spoiled principalities and powers and made a shew of them openly triumphing over them in himself so as a Malefactor is by Law and sentence of the Prince a dead man and as the custome is in France and elsewhere he is set forth and hanged up in effigie Thus all those victories of Joshuah and the Judges of David and other Kings are all types and figures of our spiritual enemies overcome and hanged as it were in effigie and so to be crucified and mortified by us 4. So that this combate is not left unto us as an arbitrary business which may be done or not done and yet no harm done there 's a necessity lies upon us and wo be to us if we fight not all the happiness of that life which is to come depends upon the atchievement of this victory The kingdom of heaven is to be obtained upon no other terms if we suffer with him we shall reign with him Our neighbour kingdom of Ireland will not be recovered upon other conditions and shall we hope the kingdom of heaven will be obtained upon easier terms Sign 1. In a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or universal destruction such as the Lord enjoyned Saul and such as this must be great and small all must perish Whether have we gotten such an universal conquest over our spiritual enemies yea or no Saul being sent to destroy Amalek had commission to slay both men and women infant and suckling oxe and sheep camel and ass and had a charge to spare none 1 Sam. 15.3 yet vers 9. Saul and the people spared Agag the King of the Amalekites the Lord hath given the Faith a general commission and power to destroy Amaleck to overcome the world Do we not spare some reigning sin do we not spare Agag what thy Agag is thou best knowest and God who knows thy heart knows thou hast spared Agag what 's he a covering so Agag signifieth that which covers all other sins and rules and reigns over them is' t not a covering of lies and deceit in trading an over-reaching of our brother in any thing Remember the sparing of Agag cost Saul a Kingdom 1 Sam. 15.23 and so it will thee a better kingdom than his was for cursed is he who doth the work of the Lord negligently deceitfully and cursed is he who keepeth back his sword from blood Jer. 48.10 Cursed is he who spares the life and blood of sin I fear I may truly say with the Apostle Ye have not thus resisted unto blood striving against sin Hebr. 12.4 But Saul spared the fattest of the cattle for sacrifice that 's another spiritual Agag another covering of sin a fair pretence of Religion to cover iniquity And is not Religion and Godliness ordinarily pretended when thou principally intendest thine own gain O remember that the Lord hath threatned that he will destroy the face of the covering that is cast over all people Isa 25.7 he hath threatned that he will destroy Gog Ezec. 38. that is the covering and that nothing is covered that shall not be reveiled nor hid that shall not be known O take heed of covering thy wicked heart with so plausible a pretence and shew of Religion and remember the day will come when the Lord shall bring to light the hidden things of darkness and will make manifest the counsels of the heart 1 Cor. 4.5 O that the Lord would make me this day a Samuel to hew that spiritual Agag in pieces that reigns covertly in any soul here present 2. But in an universal destruction the least are destroyed as well as the greatest But alas is' t not a little one and my soul shall live is there a little one if thou sparest it wittingly or willingly thy soul shall die he that offends in one point is guilty of all 3. If the world be overcome then the Government is changed as the Romans gave their Laws to the conquered Nations and made them Provinces thus it is not lawful for us to put any man to death jus gladii Thus the Normans conquering us gave us their Laws And is the Government chang'd in thee are the Laws altered thou hadst many Lords that ruled over thee Isa 26. Is the Lord alone exalted over thee Is he the sole Governour in thee Is he all in all in thee Are the Laws altered heretofore the Law of Sin and Death ruled in thee doth now the Law of God rule in thee Heretofore the Law of thy Members warred against the Law of thy Mind and brought thee into captivity to the Law of Sin that was in thy members Hath now the law of the spirit of life in Christ Jesus made thee free from the law of sin and death is the world turned upside down Isa 24.