very being that we by our sins have crucified See Notes on Gen. 26. ad finem Consolat To believers in the Lord Jesus As they who believe not that he is I AM they shall dye in their sins So by like reason they who believe that he is I AM they shall not dye but live O but I am guilty of many sins c. See Notes on Exod. 20.1 No marvel if while men have only a fantastical faith and believe only in a Christ of their own imagining No marvel though the flouds of Belial make them afraid Psal 18.4 Therefore Matth. 14.26 They thought they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fancy or imagination vers 27. But Jesus spake unto them saying Be confident I AM he is not a fantastick or imaginary Christ but an Essential a being Christ a Christ who is the very being it self the I AM When he comes into our vessel he rebukes the Sea of wickedness and the winds of temptation from evil spirits and then follows a great calm Observ 1. This discovers their poor narrow carnal understanding of Christ who think him then to begin to be the Son of God when he began to be the Son of Man This poor conceit the Ebionites had of him that he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of him Phil. 2. Verus homo but merus homo a meer man and therefore those old Hereticks had their name Ebionitae from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and miserable Observ 2. Christ is the beginning who hath spoken to us in all ages that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 which hath outwardly in the Letters and Words and inwardly by a mental voyce spoken to all generations of men Exhort Hear the voice of the eternal Word speaking outwardly They report of a God at Rome whom they called Locutius who was often speaking unto many and never left speaking until they had built him a Temple And then ever afterwards he held his peace This story might have been very unhappily applyed to some But to our present purpose I AM the beginning he speaks not only outwardly until he hath gotten a Temple until he dwell in us and walk in us and live in us But then he much more speaks in us and becomes the Oracle of his Temple So that what he spake before in Letters and Words to the outward ear He now speaks inwardly unto the heart of his Believers That City which was at first called Cyriath Sepher Joshuah called afterward Debir Josh 15.15 Cyriath Sepher is the City of Letters But when Joshuah obtains the Victory over it it becomes Debir that is an Oracle That word is in thee in thy mouth and in thy heart NOTES AND OBSERVATIONS UPON ACTS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance IF any Text of Scripture may justly challenge our best attention or kindle holy affections in us more than other I suppose this may where the holy and blessed Trinity God the Father Son and holy Ghost are busied and taken up in matters of our best advantage the giving of the holy Spirit to all the holy Apostles and Disciples enabling them inwardly for their most holy function giving them divers tongues fitting them with utterance outwardly for the propagation of the Gospel throughout the world That which the Eunuch complained Act. 8.31 How can I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray we therefore that the Lord who sent his Spirit in fiery tongues would enlighten the understandings and enflame the hearts of the hearers and that he who makes able ministers both of the letter and of the spirit and made man's mouth would vouchsafe a portion of his Spirit unto the speaker and give unto him the tongue of the learned that he may speak a word in season that he may impart some spiritual gift unto the Congregation That he may interpret that the Church may receive edifying Which that we may all the better do ye may be pleased to know that the great promise of God the Father Luk. 24.49 The great promise of God the Son Joh. 15.26 And the great promise of the holy Spirit vers 33. of this Chapter is in this Text recorded to have been performed When they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance The whole Chapter comprehends An Historical Narrative of Gods promise performed The divers censures and judgements past upon the performance of it 1. In the Historical Narrative ye have 1. The time place and persons on whom and in whom this promise was performed and by whom it was made manifest unto others 2. The miraculous performance it self expressed outwardly and inwardly 1. Outwardly by Types and Figures and that two ways proportionable unto the two disciplinary senses of hearing and seeing 1. Of hearing and that was a sound a sudden sound a sudden sound come from heaven adorned by a contract similitude and a sound as of a great rushing wind and by the effect it filled the whole house where they were sitting 2. The second Type was in proportion unto the Sense of seeing And thus there were represented unto them Cloven tongues in similitude resembling fire and in effect sitting upon each of them 2. God's performance of his promise is also described from the inward effect it wrought in and by the Apostles and Disciples which is the thing signified by those outward Types and Figures They were all filled with the holy Ghost spake with other tongues as the Spirit gave them utterance The Text as you may perceive contains a real and true performance of Gods promise unto the Apostles and Disciples They were all filled c. Wherein there is 1. An effect of the holy Spirit in the Apostles and Disciples They were all filled with the holy Ghost 2. An effect of the Apostles and Disciples by the holy Spirit They began to speak with other tongues as the Spirit gave them utterance The words may be resolved into these Divine Truths or Doctrines 1. All the Apostles and Disciples were filled with the holy Ghost 2. They began to speak with other tongues 3. They were all filled c. And then began c. 4. The Spirit gave them utterance 5. As the Spirit gave them utterance so they spake 1. All the Apostles and Disciples were filled with the holy Ghost That by all in Text are meant the Apostles and Disciples the 13.14 and 15. verses of the former chapter easily prove That these were now altogether and that in them and by them this effect of the holy Spirit was wrought appears by the first verse of this Chapter All these are said to be filled Filling is nothing else but an adequation or inward fitting of the thing contained unto the thing containing To fill and to be filled and their contraries to empty
Earth and Whatsoever is in them is God's Creature 2. Strictly By a Creature we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that little world as we call it in Philosophy that abridgement of all the Creatures Man Thus when we read the command given Marc. 16.15 and obeyed Col. 1.23 We understand man Man is called a Creature Both 1. Because the summ of all the Creatures 2. Because the most excellent of them all 1. The summ because whatsoever is in the World of Creatures without man is by Analogie and in a sort in man as some say of the land of Judea that it is a compendium and abridgement of all the Earth besides So that whatsoever kinds of Earth are in all the World may be found in it So we may say of man in regard of the creatures he is the summary and abridgement of them all And therefore as in our accounts after all the particulars we set down the summa totalis the total summ which contains them all So God our Creator after he had made all other creatures made man the brief and total summ and model of them all Gen. 1. 2. Man is called a creature because the best of all the creatures 1. Because of all the rest the first intended and last produced as the most excellent of them all 2. Beside he is the vinculum or bond of all corporeal and incorporeal visible and invisible natures So that whatsoever is excellent in them is excellent also in him 3. Again he was made with more deliberation than all the rest All the rest with a fiat as fiat lux c. Man with a faciamus Gen. 1. Let us make man 4. Lastly For the reasons precedent he was set over all the creatures as the most excellent of them all Psal 8.7 But when we speak of the new man we understand the man within the man the inward man the man of the heart So and so the Scripture speaks Thus the Philosopher could say that animus cujusque est quisque and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Soul is often taken for the whole person And thus by the New Creature we understand the new man so called 1. In reference to the Old Creation 2. In similitude to the New Man 1. In reference to the Old Creation For 1. As in the beginning God created the heaven and the earth So in the beginning i. e. in his Son God creates new heavens and a new earth Esay 65.17 2. And as darkness was in the face of the deep So in the New Creation God finds the subject matter no otherwise disposed Jerem. 4.22 23. My people are foolish they have not known me they have no understanding they are wise to do evil but to do good they have no knowledge they are sottish children I beheld the earth and lo◠it was without form and void 3. And then as God said or commanded let there be light Gen. 1.3 So the Apostle saith of God in the New Creation 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 4. The Spirit of God it said to have moved upon the face of the waters Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly fluttered So in the new and spiritual Creation The holy Spirit as in form of a dove rested on the new man and the Father gave testimony unto him The whole Trinity is engaged in the New Creation Matth. 3.2 In similitude to the New Man Christ Who is the first-born of every creature Coloss 1. Thus when we are made new creatures we are said to put on the new man Col. 3.10 Ephes 4.24 And such an one is called a new creature because he never waxeth old but is renewed continually more and more Cajetan And these are the resemblances between the old Creation and the new And between Christ the new man and the new creature conformable unto him Let us now enquire into the reason and demonstration from the causes of this new Creation Our Apostle ascribes it unto God the Father who indeed truely and properly can create vers 18. The Syriack hath it thus Every new thing is of God who hath reconciled us to himself by Jesus Christ Jam. 1.18 The Son also saith of the Father My Father worketh hitherto and of himself I also work Joh. 5.17 For the Son perfects in those the work which his Father gave him to do Joh. 17.4 And this is the third point and the reason of this second because he is in Christ he is a new creature For so being the new man he makes all new that are joyned unto him Behold saith he I make all things new Revel 21.5 This new Creature the Father and the Son effect by the operation of the holy Spirit Joh. 3.5 2 Cor. 3.18 So that every Person of the holy and blessed Trinity hath a work in this new Creation Whence it is that the Scripture calls them all Creators in the plural which we render in the singular Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 35.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet may a doubt be made whether any thing may be said to be new or no And whether there be any new Creatures The School-men resolve the doubt thus That which is said to be New is either 1. That which swerves from the wonted course of Nature Or 2. That which hath neither seed out of which nor pattern according to which it is produced Lomb. lib. 2. dict 15. Et in locum Bonavent 1. And according to the first of these ways he that is in Christ may be said to be a new Creature for so after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the six days work The Son speaks of this new Creation My Father saith he worketh hitherto and I also work Joh. 5.17 2. As for the latter kind of novelty the Wiseman is to be understood of it When he saith That there is no new thing under the sun For surely the new Creature hath both seed out of which and pattern according to which it is created The Seed is the holy Word of God Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 1 Pet. 1.23 and of the same seed St. John speaks 1 Joh. 3.9 He that is born of God that 's the New Creature doth not commit sin for his seed remaineth in him he is one of the trees of Righteousness Isai 61.3 figured by those trees Gen. 1.12 whose Seed was in it self an holy and incorruptible Seed 2. And as they have a Seed out of which so a pattern according to which they are Created for as Christ the new Man is Created according to God in righteousness and true holiness so the new Creatures are created according to the New Man Ephes 4.22
Gell's Remaines Or Several Select SCRIPTURES OF THE New Testament Opened and Explained WHEREIN JESUS CHRIST As Yesterday To Day And the same for Ever is Illustrated IN Sundry PIOUS and LEARNED NOTES AND OBSERVATIONS thereupon In Two Volumes By the Learned and Judicious Dr. Robert Gell late Rector of St. Mary Alder-mary London Collected and Set in Order by R. Bacon Ph. Jerem. 6.16 Thus saith the Lord Stand in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest unto your Souls Vulgarium animarum oculi Divinitatis radios sufferre nequeunt Aug. LONDON Printed for NATH BROOKE at the Sign of the Angel in Cornhil near the Royal Exchange 1676. A PREFACE To the Candid and Christian READERS Men Brethren and Fathers OUr Saviour after he had fed five thousand with five Barley Loaves and two little Fishes gave commandment to his Disciples to take up the fragments that nothing be lost Joh. 6.10.11 12. And behold there was taken up twelve Baskets full much more at the last than appeared at the first This commandment hath touched and obliged us likewise to gather up these Remains of this Learned and Pious Author that nothing of his as much as in us was might be lost for we doubt not to affirm that they are of the same sort of Viands wherewith our Lord himself fed so many thousands in the Wilderness It is said very fitly for our purpose in the ordinary Gloss on that place that the five Barley Loaves were Vetus Lex the old Law contained in the five books of Moses and they are said to be Barley Loaves Quia Lex Cibus est Rudium Medulla hordei tenacissima palea vix separabili tegitur Because the Law is the food of the Rude and Weak the pith or inward part is covered with a most tenacious and scarcely separable husk or shell But behold in this Work the old Law is opened so as not only to become Food for Babes but strong meat for them that are of full age that by reason of use have their senses exercised to discern good and evil But though Fragments which Origen understands to be those more abstruce Divine and secret Mysteries which are usually made light of if not with contempt trod under foot by the more carnal and unspiritual and inconsiderate both Hearers and Readers yea and these as well of the Learned as the Unlearned sort and broken Meat yet such as have a good savour to them who have an hunger after the true heavenly Food that same panem super-substantialem we daily pray for Not indeed so prepared as they would have been had the Author himself lived to have brought them forth However they are no other but in the very Truth the same with his own Copy written with his own hand and faithfully transcribed for the Press Now that the Readers may not take offence that there are so many references in some of these Notes especially those on Matthew to others more fully speaking to the same thing they may and ought candidly to judge that the Author intended the publishing of them all that what seemed to be wanting in the one might be fully found made up in the other And this we doubt not but ye will find saving that I am to advertise you that though these are hitherto preserved yet many were to our great grief lost in the great hurry of that Fire which lately burnt this City some of them lying distant from the other so miscarried But through the mercy of God these like Moses having escaped the violence of the Fire as he did of the Water are here left as Monuments of God's Love to the World and in particular to this City to whom this Trumpet sounded Shrill enough that they might have heard it to their amendment and so their preservation for God Lightens before he Thunders but their Ears were bored before by others to their unutterable hurt and ruine But the City being now as miraculously restored to its former outward splendour as it was suddenly and to astonishment laid in Ashes This is in the other way of preaching the Gospel to them and the whole Nation the second time offered unto them in writing or print for so this Author gave heed unto that tripple command of our Saviour to Peter Pasce oves meos feed my sheep which some understand to be verbo vita scripto by word by life and by letter he hath taught this City by the two former already both which they may find a new imprinted for their use now in Letters and Syllables 2. Some may also take offence that especially in this Volume they meet with so many c's But they need not thereby be troubled for first the sence is good and entire without them and secondly what is wanting generally is either the full expressing of some Clause or Verse in the Scriptures which to have set down at large would have too much and unnecessarily enlarged the Volume especially considering that the most English Readers when they meet with any such they can either out of their memory or out of their Bibles make a supply 3. Some Apologie also may seem needful to the Readers for that they will find especially in the Notes on Act. 2.4 some very brief Repetitions of the same words and sence which they had read before But 1. though this the words of the Apostle Paul Phil. 3.1 may somewhat excuse who designedly did the same thing And though this may be taken for a defect or rather a redundancy yet the Reader is abundantly recompensed by the following Paragraphs which could not well come in their Order but by such a Repetition making way for them 4. It may be convenient also in this short Preface to give some account of the design of this Work which is chiefly intended to discover Jesus Christ who is the same yesterday and to day and for ever Heb. 13.8 which in brief is not only 1. Because as Irenaeus saith of the Scripture Vbique in sacra Scriptura disseminatus est filius Dei The Son of God is that holy Seed wherewith the field of the holy Scriptures is every where sown and overspread which our Saviour confirms by his Testimony of himself Luk. 24.25 26 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself even so in all Humility and Modesty the like in its degree may be truly said to be the scope of this whole Work But 2. Also and more especially because it was the first and continued design of this Author to reveil Christ and the Truth concerning him out of every Scripture whatsoever he treated of whether of the Old or New Testament And those Texts that seem at first sight to be barren and to speak least of that great Mysterie for so the Apostle calls it he finds even there by the Divine Artifice he had
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
Teacher Esay 9. Mat. 23.8 One is your Master even Christ 1. The summ of his Doctrine is Eph. 4.20 24. 2. The Lord Jesus correcteth and instructeth his Disciples Thus what many understand of Christs passive stripes they are understood also of his active stripes Esay 53. Those whom the Father and the Son hath taught the Son commits unto the Spirit and sends the Spirit to them Joh. 14.16 and 15 26. He corrects and instructs also Joh. 16.8 13. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Chald. understand not only an Advocate but also an Interpreter Job 33.23 if there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innocency Purity Righteousness in him there is prepared for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interpreter an Intercessor Repreh The many Masters Jam. 3.1 who cry Every one come to me Learn of me according to the Apostles Prophesie exactly fulfilled Act. 20.30 Of your own selves shall men arise speaking perverse things to draw Disciples after them For almost every one is a Teacher which plainly shews that as yet those glorious dayes or times which themselves vaunt of are not come when all the people should be taught of God Joh. 6. When they shall not one teach another for now every one almost will teach another Why 1. Because he hath had Holy Hands laid upon him Or 2. He is Gifted Or 3. He hath a Congregation Obj. But hath he received that gift by the laying on of the hands of the Presbytery 1 Tim. 4.14 Answ That may well be questioned since nihil dat quod non habet Nothing can give that to another which it hath not it self 2. The like we may say of gathering Churches unless it be to the Lord Jesus unto whom the gathering together of the people ought to be Gen. 49.10 Such I am sure was the practise of the Holy Apostles He who gathereth not unto Christ the only Master and Teacher he scattereth Mat. 12.30 3. The like may be said of many gifted men as they call themselves or are called by others for where the gift of the Holy Spirit is not men vainly boast of other gifts It is true God may speak by whom he will He opened the mouth of the Ass and taught the false Prophet A man may have a strong memory to retain other mens Sermons and a competent measure of boldness to offer it yet I dare not say that he hath the Holy Ghost Gal. 5.22 Beloved whoever Teacheth before he himself be Taught of God who ever will rise up to draw Disciples after him before the Day-star be risen in his heart he may teach others but God teacheth not by him whence proceed the many damnable Heresies among us according to St. Peter's Prophesie which will appear if ye please to consider the Apostles speech 2 Pet. 1. compared with 2. 1. See Notes on 2 Pet. 2.1 2. The words will bear also another meaning Learn of me and by mine Example Meekness and Humility Learn this lesson of me Learn hence to discern the true Doctrine of Christ and manner of teaching from all other which yet may pretend unto it it differs from them all indeed in all things I shall content my self to point at some few 1. The Doctrine of the Lord Jesus is the Doctrine of Truth according to Godliness as it is described Tit. 1.1 The summ of this Truth in Jesus is the putting off the Old Man and putting on the New Eph. 4.20 21 22 23. This Truth is neither taught as it ought to be nor believed in the world for who almost believes it possible to put off the Old Man Now if it be impossible to put off the Old man which is first to be done how shall it be possible to put on the New Christ's Doctrine is the Doctrine of Life and Godliness 2. He Taught and Preached the Kingdom of God and the things that belong to the Kingdom of God which he tells us is within us Luk. 17.21 and consists in Righteousness Peace and Joy in the Holy Ghost This Kingdom is looked for without us and the coming of it with outward Observation 3. Christ the wisdom of God teacheth Temperance and Prudence Justice and Fortitude Wisd 8. and 7. which are the four Cardinal Virtues known in the world unto which all the Virtues may be reduced but these belong to the Heathen or to meer Moral men or they are impossible or Christ hath performed them for us 4. The Doctrine of Christ points to inward things Meekness Patience Humility Self-denial the Doctrine of worldly Teachers is concerning worldly things and involved in the Principles of the world The feet of this last Monarchy consists of Iron mixt with Clay the earthly mind 's mixt with the powers of the outward world Note here the only way unto the true Rest What else but the Doctrine of Christ putting off the Old Man and putting on the New What else but Justice and Judgement Jer. 6.16 Gen. 18.19 Sign We cannot learn both of the world and of Christ Though David was Anointed King by Samuel yet he was not owned by the People They generally followed Saul although he was now rejected of God nor thought they the other King needful for why he used a reason Can the Son of Jesse give you fields there 's the business he that can give them fields they follow but leave him from whom they see nothing of that Nature Mean time who followed David who but a few poor men men in straits who knew themselves deep in debt Saul's Kingdom is the Kingdom of the world Christ is the true David chosen of God King yet the greatest part follow Saul They only follow Christ who are in debt and labour they know the world cannot help them nor is Saul chosen of God wherefore despising of themselves and of all worldly helps they adhere to Christ and Christ becomes their Captain the Captain of their Salvation who invites them to come unto him Exhort Let us come unto the Lord Jesus take his yoke upon us learn of him Let us not not dare to be of their number who have been call'd yet have refused If any man will do the Fathers Will he shall know the same NOTES AND OBSERVATIONS UPON MATTHEW XII 31 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neither in the world to come Confer Mat. 3.28 29. Luk. 12.10 IN omnibus Scripturis Sanctis nulla major questio nulla difficilior invenitur There is not a greater or more intricate question in all the holy Scriptures then touching the meaning of these words said one of the Ancient Fathers of greatest Name when he had
which should nourish us up into the everlasting life and so little notice taken of them that so great abundance God offers of them unto all yet so few come unto them and partake of them Whence is it that there is so little love to what is most lovely so little desire to that which is most desirable so little hunger or thirst after that which can only satisfie Joh. 4. He that drinks of the water that I shall give him shall never thirst more but it shall be in him a well of water springing up to everlasting life saith the Son of God But we live as if that dreadful doom were upon this Generation which Elisha denounced against that Noble Man on whose hand the King leaned 2 King 7.2 Thou shalt see it with thine eyes but thou shalt not eat thereof Hence those are to be reproved who slight the eternal life and the means leading thereunto who despise the wisdom the truth and life of God shining forth in his Saints and Believers under the name of Morality Hence also may be reproved the unbelieving Generation who believe not on the Son of God though witnessed by Moses all the writings of the Prophets testified by John Baptist here in the Text nay though confirmed by those works which the Father gave the Lord Jesus to do even for this very reason to beget faith in us all those miraculous works mentioned by the Prophet Esay as evident characters of the Son of God Isa 35. Hence likewise they are worthy reproof who make very diligent enquiry into the Word of God in Old and New Testament and spend much time in hearing the Word yet after all this inquisition after all this diligent search made believe not in the Son of God that they might have the eternal life This extreme curiosity and lost labour our Lord blames in the Jews Joh. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures the words are not imperatively to be read but indicatively and in them you think to have eternal life and these are they which bear witness of me but you will not come unto me i. e. believe in me that you might have life Surely unbelieving men shall not understand they either distrust the power of God or the wisdom of God who knows all things and those which are needful for us or they credit not the will of God which is our holiness or they mistrust the goodness the righteousness and truth of God who is faithful Be we then exhorted to come believe drink of the living waters receive the holy spirit feed upon living bread the Eternal Word of God by which man lives partake of the life the righteousness the kingdom of God our righteousness life and salvation 't was his last word on the Cross Sitio I thirst and 't is the last exhortation Revel 22.7 The Spirit and the Bride say come and let him that heareth come and let him that is a thirst come and whosoever will let him come and take the water of life freely Now Christians shall judgement run down like water and righteousness like a mighty stream Amos 5.24 Shall the spirit of God be promised and be poured upon all flesh Shall the most precious promise be made that we shall be partakers of the Divine Nature Shall all these be exposed and freely offered unto every one and shall we have no share in them Where these are not there is no satisfaction but even as a hungry man dreams that he eateth and behold he is empty still Let us be perswaded to believe on the Son of God the greatest Motive in the whole Scripture is in the Text the Promise of the everlasting life All the whole New Testament was written for this end Joh. 20.31 These things are written that ye might believe that Jesus is the Son of God and that believing ye might have life in his Name However whether we believe or no 't is upon Divine Record the Scripture affords signs Mar. 16.17 These signs shall follow them that believe in my Name shall they cast out Devils and shall speak with new tongues They shall take away Serpents and if they shall drink any deadly thing it shall not hurt them they shall lay their hands on the sick and they shall recover So Joh. 7.38 He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living waters And Joh. 14.12 He that believes on me the works that I do shall he do and greater works than these shall he do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sounds thus But he who disobeyeth the Son shall not see the life where we must enquire what it is to obey or disobey the Son and what it is to see life Negatives are measured by their Affirmatives that therefore we may know what it is not to obey the Son we must first enquire what it is to obey him Who Phil. 2.8 humbled himself and became obedient unto the death even the death of the Cross To obey the Son then is to comply with his Will and submit unto the doing of it as to deny our selves take up our Cross and follow him Not to obey the Son therefore is contrary to all these Now then from this opposition between him that believeth on the Son and him that obeyeth not the Son it 's clear and evident that the true Christian Faith is the obedience of Faith that is to say such a Faith as puts the Believer upon acts of obedience whence it is that the Holy Ghost in Scripture useth Faith and Obedience the one for the other Yea it cannot be but where there is a true belief it must produce obedience though be it so that saving Faith is an assent or consent of the heart Jam. 1.22 Be ye doers of the word and not hearers only deceiving your own souls The Gospel of Jesus Christ the Son of God is a Doctrine of Obedience We have here then that which we read in other words Mar. 16.16 He that believes and is baptized shall be saved but he that believeth not shall be damned 2. He that obeyeth not the Son shall not see life The life is here the same with what in the former words is called the Everlasting Life That we may know what it is not to see this life We know the positive first what it is to see this life by seeing life we are not to understand the exercise or act of our outward sense but by seeing we understand the true knowing and enjoying that life not as our Lord said to the Jews Ye have seen me and not believed but as ye read 1 Pet. 3.10 He that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 1. The reason of this is in regard of the double object in the Text the Son disobeyed the Life denied to be seen 2. In regard of the persons disobedient unto the Son and denied
almost I may say a peculiar gift of God unto him the most fertil Soil of Divine Truth as witness the whole Work but especially that on the Book of Genesis And therefore when he might seem a little to run out from this scope to other matters he is frequently call'd back by that of the Orator Respice titulum mind your scope mentioned diverse times by him 'T is also added in the Title Discovered in many learned Notes which we thus modestly express though it cannot be denied but that many or most of them were Conciones solenniter habitae solemn and publick Sermons for these things were not spoken in a corner but openly Some ad Clerum before the Church-men some ad Magistratum before the Magistrate but the most ad Populum before the people in sundry places but the most at Alder-mary London 1. Those ad Clerum because they were delivered in Cambridge before the Learned Clergie or those that were Neophiti in the way to be such were uttered in the Learned Language which had been too tedious to have translated 2. Of those ad Mgistratum I will name but two the one upon that Text Eph. 4.10 before the King Charles the First at New-Market in the year 1631. a bold Discourse yet becoming him testifying before the King that Doctrine he taught to his lives end The possibility through Grace of keeping the Law of God in this life The other on the words of the Disciples to our Saviour Matth. 8.25 asleep in the Ship when they were in danger of a Shipwrack they awoke him and said Lord save us we perish alluding to the present State the Church and Kingdom was then in 1641 whose counsel it is too late to wish they had all followed God grant we may apply our selves to him now in whom our safety lies This Sermon was preached before the Lord Major and Court of Aldermen at Mercers Chappel Lastly These Notes and Observations were design'd and are now published for a Guide to the Church 1 Pet. 5.13 by the Church we with the Apostle understand that which he describes 1 Tim. 3.15 16. The Pillar of the living God and the ground of Truth but of which of the outwardly formed Churches this is omnimodo true 't is hard to say perhaps wholly and altogether of none of them all but only of the secret and invisible Church of which Esther saith this Author was a Type not but that there is some truth of Christ among them all they having as the Souldiers when they had crucified him as doubtless we all have done divided his Garments among them taken each one of them a part but when they came to the Coat without seam they cast lots for it but to whose Lot it fell it is not recorded Doubtless some one outward and visible Church may have more of Divine Truth than another A certain Learned and Divine Man in the year 1661. presented to the King an account of a Book he had prepared entitled Gallicinium where he makes proof of all the Churches and manifests that the Church of England so called in distinction was in a greater propinquity to that renewed estate is hoped for than any of the rest though as yet there was too much of night and darkness upon it Therefore he called it the Cockcrowing prophesying of a better state of it yet to come But through the death of the Author and the envy of the Devil it is hitherto laid aside or kept secret This Work therefore is intended to be for the Comfort of the Church i. e. The secret and invisible Church hidden yet under the manifold disorders and confusions of all sorts of men professing the Christianity among us till that holy and happy hour come that she may look forth as the morning fair as the Moon clear as the Sun and terrible as an Army with Banners Cant. 6.10 to the joy of all the Generations of the Earth the Restauration of all things spoken of by all the holy Prophets that have been since the world began Act. 3.20 21. compared with Luk. 2.10 Quod Deus Faxit Amen 5. As for the Hebrew and Chaldy words which ye will find more frequent in this Author than is usual in others ye may know they have been most carefully perused and fixed by two of the most Learned Men in these times viz. Mr. John Sadler well known and beloved of this Author lately deceased whose Memory after Ages will celebrate with greater honour and respect than was afforded him in his life time 2. The other old Mr. Lancaster who though by his retirement he hath rendred himself for the present obscure yet may be enroll'd among the very chief in the knowledge of the Eastern Tongues I need not I suppose blush to tell the Readers that perhaps they may find in this and other parts of this Work some very few Paragraphs though in themselves full of sence and good import yet not at first view so well to cohere with those before and after which may have happened through the many Asterisms pointing to other places sometimes in the same page sometimes in others at a great distance and these very often in the Orignal which possibly might but very rarely be mistaken yet as they say of the other Scriptures in comparison with the Proverbs the former are as a Gold Chain each Link each Verse having dependence upon the other The latter are as an heap of Pearls or Diamonds each having his distinct lustre and vertue So here though each Paragraph may not relate so immediately to the other yet there is not one but hath sufficient lustre and savour in it to give content to the modest and humble though not always to the over curious Reader but though this be supposed as possible to have been yet is it not acknowledged Re vera to be so yet as to this there is another more weighty reason to be given in case any such incoherence appear even from the Author's answer to one of his Hearers beloved of him who ask'd this Question Why as it seemed to some he brake off sometimes so abruptly in the midst of the matter he was upon and turned as it were to somewhat else He replies like himself Progredi non Ausim absque aliquo saltem afflatu spiritus divini ductoris mei I durst go no farther than the good Spirit of God guided me 6. But that which hath been is and will be most objected against this Author and his Works is his way of carrying home the Scripture to its ultimate end mind mark and scope the Divine Holy and perfect life which to effect he doth often Spiritualize or Allegorize many Scriptures which almost all others looking no farther than the Letter omit or never fathom or digg into Moses who at the command of God conducted the people of Israel out of Egypt led his Flock ad interiora Deserti as 't is in the V. L. to the innermost of the Desert which in
our Translation is rendered the back-side of the Desert which is interpreted the Mountain of God where he received his Commission and Authority to go to Pharaoh to accomplish all things according to the Vision of God he saw upon this Mount Though this seems to be extraordinary yet I doubt not but this Author in his degree obtained the like favour And therefore did as Moses and all other Holy and Divine Men and Messengers of God give out to the people the things which he had seen with God in such aenigma's hidden speeches and Riddles as might best convey the Divine Mind to the understanding of the people as yet uncapable of seeing them in their naked Beauty and Glory wherefore as to this Objection of Allegories there needs no other Plea than the like practice of the holy Fathers who lived nearer the Apostles time who had and gave a more divine and clear account of the holy Scriptures than many of our Modern Writers have done which may be the true cause of those many Controversies which hath at once obscured the Truth and put a damp upon that Divine Love which was once the glory and character of the Christian Name But this Holy Man endeavoured as doth in his Works appear by all Holy means at once to enlighten reform and renew or restore the Christianity by passing over and looking above all the Sects and Divisions that have arisen out of the dark and dismal Pit of the long Apostacy into its first and Primitive Lustre Unity Love and Peace but for a more full Answer to this Objection we refer the Readers to the Author 's own most Learned Preface to his Essay printed in his life time 7. Lastly some may yet say there are Books enough already what needs this to encrease the number there is no doubt but that there are Books of some sort a great number too many that it were to be wished they had either been stifled in the birth or being come forth the like might befal them which did those The men of Ephesus at Paul's preaching willingly exposed to the fire which were not a few nor of small value for they counted the price of them and found it fifty thousand pieces of silver so mightily grew the Word of God and prevailed Act. 19.18 19 20. But for divine and useful Books such as are the holy Scriptures of the Old and new Testament given by the inspiration of God And such as Holy and Divine Men writ in any Age since or before the Apostles such without Controversie are a great Blessing and Relief to the Minds of them that have opportunity of recess to be exercised in them But for the books of this Authour above any that I have met with that are common they may be and will be by those that with an honest and humble mind read them a means at once to bring forth the most inward mind sence and intent of the holy Scriptures as the true Food of Life to Souls So likewise to manifest the weakness insufficiency darkness and shortness of many Books writ upon or of the Bible many of which like those of Old have by their Glosses so obscured the holy Text that a Wise man observes it is much more safe to read it without their pretended help So that this Author will herein be found very serviceable to the holy Church of God dispersed now here and there in throwing off that store of Rubbish of mens inventions and imaginations cast upon them to the great let hurt and hinderance doubtless of many in their way to life 'T is true they are writ in a plain modest and humble stile and so much the better Truth needs no paint here he shall find it naked and as it is not sophisticated and adulterated with unnecessary vaunts and flourishing of words good wholesome and nourishing Food to preserve health both of body and mind that the Reader that is humble and serious will never repent him either of his time or cost in reading and procuring these Books Nay I will be bold for a Conclusion most humbly to beseech all the holy Bâ—â—thren of what Degree Order or Distinction soever they be that have a good will to fear God and keep his Commandments and love the Truth in any â—â—â—aâ—ure â—s it is in Jesus not only not to despise this stranger but receive it kindly and make it their delight for ye will find it indeed to be a blessing to your selves and to this Kingdom of which an holy Man told Edward the Confessor doubting what would betide it God had a peculiar care of it as Plato said of Socrates that he was the gift of God to Athens So especially in this Season the publishing of this Work proceeds out of the special favour of God to the whole Church and Nation for it is of an healing Nature true Balm from Gilead that acervus Testimonii that heap of Divine Records as the word imports like the confection made by the art of the Apothecary prescrib'd of God to Moses Exod. 30.5 The Oyl of Gladness the true and only Medela the Spirit of God and its Testimony for the healing of those many wounds and putrifying sores sins and sufferings in manifold and some monstrous kinds and degrees both among the Rich and Poor Spiritual and Temporal Persons and Affairs from the sole of the foot even to the crown of the head there is no soundness in it as it was lamented in Israel of old by Isaiah the Prophet Esay 1. But I will no longer by a Preface detain you wishing you a good understanding an humble and patient mind and good courage in the pursuit after those heavenly treasures of Divine Truth and Love here largely opened and offered to you which that God Almighty may grant us all to partake of humbly with you and for you prayes Your Friend and Servant R. B. Ph. Praefatio haec Imprimatur George Hooper R mo D no. Arch po Cant. a Sacris Domest 17 Novemb. 1675. Most Learned Divine and Useful NOTES and OBSERVATIONS On Certain Select SCRIPTURES OF THE New Testament Viz. MATTHEW I. XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she shall bring forth a Son and thou shalt call his Name JESUS for he shall save his people from their sins THe Words are part of the Angels Speech to Joseph in a Dream to the same effect which God himself foretold unto our first Parents Gen. 3. The same which the Prophets have spoken of before Esai 7.14 A Virgin shall conceive and bear a Son Jerem. 31.22 A Woman shall compass a Man The same is here the Prediction of the Angel Gabriel and confirmed by a Quire of Angels Luke 2.13 concerning the Birth of Christ So that the Text is the common Voyce of God Men and Angels Wherein we have 1. A Prediction of the Birth Name and Notation of Jesus 2. Three Persons Mary Joseph and Jesus Christ himself and every ones respective Act. 1. Mary shall bring forth a
the holy word of God no where forbids the people of God to swear by his Name But oftentimes the Scripture requires that the people of God do swear by his Name as I have shewn and commends those that do so Psal 63.11 That we may the better understand this we must know that the Pharisees that they might not seem to neglect the Commandment of God by taking his Name in vain and so break the third Commandment they found out certain modes and wayes of swearing which might be taking with the people yet thereby they might seem not to break the Commandment of God Of these forms and wayes of swearing our Lord recites and names four and adds to every one a particular and respective prohibition that we should not so swear and a reason why we should not so swear vers 34 35 36. 2. Having removed these particular forms and wayes of swearing found out by the Pharisees he supplyeth and layeth down the true Christian way and manner of communication and gives reason for it Let your communication c. Concerning these wayes of swearing two things must generally be premised 1. That though the name of God be not used but some Creature yet such a Creature as he who swears should not despise but esteem highly of as here of heaven and earth 2. Though God be not expresly named in those oaths and forms of swearing yet he who swears by naming these Creatures he implies some reverence and respect to the God of truth so that he tacitly wisheth some curse or wrath or vengeance from God upon himself in case he swear falsly or went about to deceive These necessarily premised come we to the Divine Truths considerable in these words 1. Our Lord saith swear not by heaven because it is the throne of God 2. Swear not by the earth because it is God's footstool 3. Swear not by Jerusalem because it is the City of the great King 4. Swear not by thy head because thou canst not make one hair white or black 5. Let your speech be yea yea nay nay 6. What is more than those is of the evil one But why doth the Lord make special mention of these Creatures heaven and earth and Jerusalem and the man's head Reason may be given from the ill custome grown among them of swearing by these Creatures and therefore our Lord opposeth his New Law to these old customary oaths Other Reason also may be given from this consideration the Lord Jesus hereby shews That although they who swear by these Creatures would seem not to swear by God because they name him not yet when they swear by Heaven Earth Jerusalem and their head they swear by those things whereunto the great God is nearly related and wherein he himself is in a more special manner as either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturally according to his Omnipresence or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Ceremonial Institution or 3. Spiritually according to his gracious presence and residence Our Lord therefore forbids to swear by Heaven and Earth He is in them Naturally He fills heaven and earth Jer. 23. Heaven is my throne and the earth is my footstool Esay 66. He forbids to swear by Jerusalem and consequently by all things appertaining thereunto as the Temple the Altar the holy Vessels because God in a more special manner was Sacramentally present there 3. He forbids to swear by ones Head implying the person of his Disciple or Christian with whom he is graciously present The head of every man is Christ One common Reason why men are inclined to these oaths to swear by any of these Creatures before named or use any like forms of swearing may be this there is in all people though too many smother it an impression of a Deity and God-head in their minds so that at the serious naming of God some awe or fear is as it were darted into their minds Now because men generally would avoid fear grief or any such straitning affection they found out some wayes of making oath without the express naming of God by names known among them Other Reason also may be given in regard of those who swear deceitfully or for some unwarrantable end use some voluntary oath they conceive if they name not God though they swear falsly yet they offend not Obser 1. We ought not to swear by any Creature Swearing is a part of Divine Worship and therefore not to be given to any Creature Repreh Who use voluntary oaths to deceive others and think they do not amiss while they use not the name of God This was the fraud of the Jews living in Rome and elsewhere in the Roman Empire they were noted for it that if they used protestations and vows and such words and wayes of swearing as are expressed in the Text they were suspected that they intended to deceive whence the Epigrammatist Jura Verpe per Anchiolum It was conceived and observed that if the Jew that Verpus one that 's circumcised if he swear by any thing else than by Anchiolus he would deceive if he sware by Anchiolus he would not deceive And what was Anchiolus this speech of the Epigrammatist hath been very obscure till a learned Critick gave light to it Anchiolus is a word which the Romans thought the Jews sware by when they spake short and quick these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as God liveth Every one of these will require particular consideration of three things As to the first 1. Heaven is God's Throne 2. The Lord saith swear not by heaven 3. Swear not by heaven because it is God's throne Heaven is God's Throne the word we turn Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Seat of Majesty and Judgment Psal 9.7 The Lord hath prepared his Throne for Judgment Some conceive that certain things in the Creatures are ascribed to God by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Heb. 1.10 Reason From the end for Judgement Obser 1. God hath this Throne Obser 2. See what is the highest Court whither all appeal See Notes as above Obser 3. This ought to strike awe into us our addresses are to the most high God See Notes ibidem Obser 4. What great boldness it is to sin against God the most high Repreh 1. Curiosity in them who pry into God's secrets scrutator Majestatis Repreh 2. Who judge others when the judgment belongs alone to God Consol To those who with David say How shall the Ark of the Lord come to me 2 Sam. 6.9 for though he be great yet is he gracious too See Esay 1. Swear not by heaven because it is God's Throne What is heaven See Notes on Heb. 1.10 Swear not by heaven wherein by heaven no doubt is here literally understood no other than that glorious body well known by that name for if our Lord had here understood heaven as it is taken for God himself Dan. It had been then a downright and direct oath by God himself
weary and heavy laden are yet either under temptation or under the burden of their sins and absent from the object of true joy if as yet it belongs not unto them Obser 2. Note hence how perverted our Nature is as abhorring sadness and desiring worldly and temporal joy And therefore the Holy Spirit in Scripture every where reproves us for our misplaced affections and beats us off of transitory things and our delight in them And that we might the better credit it the wisdome of God hath made choice of the wisest of men to perswade us after he himself had made proof of all things and he reports That all is vanity Eccles 1.2 and that it is better to go into the house of mourning than into the house of feasting yea because Proclives sumus à labore ad libidinem Though Solomon had not taught us our own experience might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Son of Epimetheus every fool may learn by his dear bought experience how true it is Extrema gaudii luctus occupat All worldly joy commonly ends with sadness So the jollity of the former world ended and it 's made a pattern unto this present world Mat. 24.37 38 39. 2. Job's Children were feasting in their eldest Brothers house and the house fell on them 3. Belshazzar was feasting and was slain the same night The Israelites sate down to eat to drink and rose up to play and the same day were slain twenty three thousand of them Obser 3. The mercifulness of God who invites the out-casts of the world unto himself even those who are a burden even to themselves These the Lord Jesus calls and invites unto himself Obser 4. Hence we learn what the Nature of Faith in Christ is it 's a progress a motion a coming unto him a proceeding from Faith to Faith from one degree of Faith unto another And therefore Heb. 3.12 and 10.38 39. Drawing back is opposed to believing which is the coming and motion of the Soul towards Christ Obser 5. Note hence He who calls all excludes none He calls the weary and heavy laden All that are so laden with the burden of their sins and whose sins were so grievous to them 1. Repreh Those who refuse our Lord 's gracious invitation unto himself He is come that we might have life and that we might have it more abundantly Joh. 10.10 Joshua 18.1 2. We think it enough for us that we read this in the word of God that we know it yet come not unto the Lord Jesus that we may partake of his life This was the sin of the Jews Joh. 5.37 38 39. 2. Repreh Those who presumptuously pretend to come unto the Lord Jesus and will be his Disciples when yet they are not weary nor heavy laden when yet they have not felt the burden of the Law or of their sins discovered and aggravated by the Law when yet they eagerly follow the world and the lusts of it Ye cannot serve God and Mammon 3. Repreh Those who call us away from the Lord Jesus Consolat Alas I am disquieted with troublesome thoughts and affections I am tempted to envy to pride c. and fleshly lusts war against my Soul 1 Pet. 2.11 It cannot otherwise be expected but that if any Soul renounce Satan and his lusts he must be tempted He who invites thee was tempted in all things like unto us yet without sin Heb. 4.15 To be tempted is no sin Temptation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesome evil As a Fly is troublesome but it 's not deadly unless thou yield unto it Resist the Devil and he will fly from you Beelzebub is the God of such flyes Greater is he that is in you than he that is in the world But alas I have yielded and been overcome of the Evil one Mine iniquity is an heavy burden too heavy for me to bear Thou art one of them to whom the Lord directs his invitation whom else doth he invite but the weary and over-burdened ones It is a good argument unto thy Soul that sin is a burden to thee for were it not a burden the Rest would not belong unto thee There are many who are guilty of many and greater sins than thou art yet bear them lightly they are no burden at all unto them These are not invited but the weary and heavy laden He who is under water although he had the whole Sea upon him yet he should not be burdened with it Gravia non gravitant in propriis locis but a small vessel of water is heavy to him who is out of the water And that is thy case poor Soul thy burden is out of its place and therefore it 's a burden to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But alas my heart condemns me 1 Joh. 3.19 If our heart condemn us God is greater than our heart and will justifie us when we condemn our selves Such a one was John the Grace of God such miserable men came to David into the Cave of Adullam Exhort Come unto the Lord Jesus Sign If we come unto the Lord Jesus we must be in some measure like unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.4 with 5. To come unto him is to believe in him and obey him 1 Pet. 2.7 If we come unto him it must be peaceably and to help against his enemies 1 Chron. 12.17 Before we come unto the Lord Jesus we must come unto the Father No man knoweth the Son but the Father Mat. 11.27 We must first be under the Law of the Father which Law is our School-master until Christ No man can come unto me unless the Father who hath sent me draw him Joh. 6. Unto such our Lord promiseth Rest A Yoke literally signifieth that instrument whereby beasts are joyned together in their labour The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joyning of two together to work Whence by a Metaphor the Yoke is used to signifie Service whether it be the Yoke or Service 1. of sin Lam. 1.14 2. the Law Act. 15.3 or Christ his Doctrine as in the Text. This Doctrine of Christ is compared to a Yoke in regard of the effects of it which are divers for the Yoke presseth down the head-strong and stiff-necked beast And the Yoke of Christ makes humble bows down the stiff neck For Esay 2. in the last times He sheweth men what is good to do justly to love mercy to humble thy self to walk with thy God Mich. 6. And is this the way to give us rest to lay a new yoke upon us 2. The yoke joyns more together and makes compliance and conformity one with other in which respect the Apostle calls some notable preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemini or true yoke-fellow Phil. 4.3 as chap. 2.25 he called Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow Soldier one of the same Band with himself in Spiritual warfare as others in the same
mysteries of the Kingdom and into the things which we have not seen judge of them and for them judge and condemn one another contra Luk. 9.49 The Sacraments are mysteries of the Kingdom yet who is there that will be ignorant of these what dispute there is about Baptism what definitive sentences are there concerning it Yet who is baptized into the death of Christ Who is buried with him by baptism Rom. 6.4 Who is baptized for the dead 1 Cor. 15.29 i. e. Who is baptized as one dead unto sin and living unto righteousness The holy Eucharist is a mystery yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mystical feast of the Saints with Christ yet who will be ignorant of this yet who takes notice that every one who truly receives this Sacrament bears about in his body the dying of the Lord Jesus 2 Cor. 4.10 11. and shews forth Christ's death until he comes to be his life in him 1 Cor. 11.26 A deep and profound mystery unto which notwithstanding self-lovers covetous disputers of all sorts intrude themselves as meet guests at the Lords Table High time it is that prophane and scandalous men be forbidden the holy Sacrament but who shall do it Every fruitless bramble and pricking bryar affects Soveraignty and rule over all the trees Proud and presumptuous men would exclude other whom they affect not from participation of the holy mysteries which yet they themselves are ignorant of exclude others who themselves live in enmity with their neighbour in stealing in fornication who are indeed fit to be excluded yet O the blindness and folly of those men they perceive not that they exclude themselves from the inward supper of the Lord by living in open enmity with God and spiritual thievery and fornication They consider not that they would exclude others who are Drunkards and Idolaters as well they deserve to be excluded yet take no notice how drunk they are with opinion a drunkenness that is not with wine what idols they worship in their own hearts Ezech. 14. who would forbid others the admission unto these mysteries for their carnal sins yet take no notice of their own spiritual sins who would debar others from the holy Sacrament for the sins of the beast gluttony drunkenness and whoredome and consider not that they debar themselves from Communion with Christ in his death by the sins of the Devil envy pride covetousness and wrath the four Principles and Elements of the Devils Nature It is therefore altogether needless to enquire whence it is that the wrath of God breaks forth upon us although we often partake of this spiritual feast and frequent the Lords Supper in great numbers yea though we keep Fast-dayes and dayes of Humiliation what 's the reason Neither do the disorderly or unruly persons nor they who are ambitious of Rule the Rulers would be neither are conformable to the death of Christ neither of them bear about in their bodies the dying of the Lord Jesus neither shew forth his death until he come to be their life which yet is the engagement which every one takes upon himself when he receives the holy Sacrament As much are they to blame who because they have parts memory fancie think that they may dispute about the mysteries of Gods Kingdom and censure others and judge of them and condemn them for that which they themselves know not When they have been busied all their life about the mysteries of their Trade which I fear have little agreement with the mysteries of God's Kingdom yet dare confidently adventure so bold is ignorance upon the most profound mysteries of the Kingdom of Heaven Yet I deny not but some young Timothies there may be who from a Child have known the holy Scriptures 2 Tim. 3.15 Sap. 4. and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned and ignorant men as by the Apostle were said to have been Act. 4.13 who may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest and most learned Clarks That of the Father is well known Surgunt indocti rapiunt Coelum Such as have more understanding than their Antients because they keep Gods Commandments To Conclude all therefore with the conclusion of St. Peter's second Epistle Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the errour of the wicked fall from your own stedfastness but grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ To him be Glory both now and for ever more Amen MATTHEW XIII 11. Vobis datum c. Enlarged on JEREMIAH XXIII 5. HErein we shall shew 1. What a Kingdom is 2. That Christ is a King 3. What manner of King he is 4. The reason of the point 5. The use of it 1. A Kingdom is described to be Politeia sub uno bono a Politie a Government under one that 's good 1. Vnder one by which a Kingdom is distinguished from all other forms of Government which admit of Colleagues or Companions in Governing whereas Regnum non habet Socium A Kingdom doth not admit of any Rival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Kingdom admits but of one King in imitation of God's Kingdom Hear O Israel Jehovah thy God is one Lord Deut 6.4 for there be that are called Gods many and Lords many yet to us there is but one God 1 Cor. 8.4 Him the Syrians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. One 2. This Government is said to be under one that is good As a Government under one puts difference between a Kingdom and all other forms of Government so in that this one is said to be Good distinguisheth a King from a Tyrant for goodness is diffusive of it self and inclines a Prince that 's Good to promote Common Good whereas a Tyrant aims only at the advancement of his own proper and peculiar good and no more Now as God is one only so he is so Good that he alone is Good There 's none Good but God This description of a Kingdom relates to a King and a King hath reference to his Subjects and Subjects to a Law in obeying of which they are Subject to the King 1. The Subjects are either more generally considered so are all men yea all Creatures visible and invisible for his Kingdom ruleth over all Psal 102. And thus he is the only Potentate King of Kings and Lord of Lords 1 Tim. 6. 2. More specially the Subjects of this King are Saints Rev. 15. Righteous and True are thy wayes O King of Saints The Law of the Kingdom or the Royal Law is Love Jam. 2.8 Now whereas all Societies and Companies especially that great one of Kingdoms aims at an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an happiness produced and issuing from those Combinations and Societies The blessings of this Kingdom are Riches Honours true Delights and Pleasures Wisdom Righteousness and Judgment all in their eminency all desirable good no less than God himself The
testimony touching St. Peters Faith and the effect of it Blessed art thou Simon Bar-jona and demonstrates both Faith and Blessedness from the Cause of both for flesh and blood hath not revealed this unto thee but my Father which is in Heaven and adds a promise of a superstructure upon the foundation of that Faith Thou art Peter and upon this Rock I will build my Church And these are the parts of the Text which yet I intend not so to handle but according to the nature of a syllogistical Discourse whose Conclusion being the first part of the Text if we conceive it to have a twofold consideration absolute and respective the words will afford us these Divine Truths 1. That Simon Bar-jona is blessed 2. That flesh and blood hath not revealed this confession unto him 3. That the Father of our Lord Jesus Christ my Father which is in Heaven i. e. our Saviour he hath revealed it 4. And because not flesh and blood but he hath revealed it Blessed art thou Simon Bar-jona 5. The Lord promiseth St. Peter to build his Church upon what he confessed This Simon Bar-jona is not so called as from his Natural Parents but from his Spiritual Father which was John Baptist whose Disciple St. Peter first was before he came to Christ St. Peter is here called Simon Bar-jona which name according to the Hebrew and Syriack is the Son of Jonah Joh. 1.43 so called by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is usually turned filius Columbae whereby they mystically understand the Holy Ghost and St. Peter here to be pronounced born of the Spirit So St. Anselm Rhabanus and the ordinary Gloss which howsoever true in some sort and pious yet is it not so fit for this place since Jonah according to the Syriack manner of contracting is here the contract of Johanna thus St. Hierom St. Austin and others of the Ancients read the words Bar-Johanna and so we find them extant in the last of St. John in the Vulgar Latin And so Nonnus read the words as appears by his Paraphrase on that Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is he whom our Lord here pronounceth Blessed or Happy But how can that be for whether we place happiness in the Vision of God with Aquinas or with Scotus in the Vision and love of God or with the Academicks in the Conjuction and Union with God which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other two and seems to be more conformable to the word of God Surely if we consider St. Peters errours and ignorance as yet of Christ or his preposterous affections or which was the effect of both his disunion and seperation as yet from Christ as 't is manifest in that our Lord called him Satan vers 23. we may well enquire how our Saviour is here to be understood when he calls him blessed Which that we may the better conceive we must know that the Divine Nature or objective blessedness though in it self uniform and indivisible yet it communicates and manifests it self diversly in proportion to the divers degrees of capacity in men and he who partakes of it in any degree may according to that degree be truly called blessed because he partakes of the object beatifical or God himself who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed Thus the meek the merciful the peace-makers the pure in heart and the like are called Blessed because united unto meekness mercy peace and purity and such other virtues of the Divine Nature which manifests it self in them Yea to be disjoyned from that which alone makes miserable is to be blessed For blessed is he whose iniquities are forgiven And therefore much more to be united unto God by a lively Faith is to be blessed and thus St. Peter a faithful Apostle and Confessor is pronounced blessed So that the blessedness whether it consists in Vision or Love or Union was but imperfect and in part and admitted of defects for as we know in part so in part we love and as we know and love in part so are we in part united and joyned to God and as we are united and joyned to God in part so we are in part blessed and happy And this is the blessedness of the way according to which St. Peter and every Believer and Confessor is here called Blessed for Vni pro omnibus respondetur saith the Ordinary Gloss Nay the Righteousness of Faith speaks on this wise Rom. 10.9 If thou shalt confess with thy mouth the Lord Jesus and believe in thine heart that God raised him from the dead thou shalt be saved Obser 1. There 's nothing lost by giving Christ his own Peter confesseth Christ to be the Son of the Living God and Christ blesseth Peter for that Confession Thus Nathaniel tells the Lord Jesus Thou art the Son of God the King of Israel our Lord answers because I said I saw thee under the fig-tree believest thou Thou shalt see greater things than these Joh. 1.49.50 Our Lord deals not with false men as when Mat. 22.16 the Pharisees and Herodians say Master we know that thou art true and teachest the way of God in truth Our Lord answers these why tempt ye me ye Hypocrites And when the unclean spirit called him the Holy One of God our Lord rebuked him and commanded him to hold his peace Mar. 1.24 25. Obser 2. Hence as from many other places of Scripture it appears that happiness in some measure may be obtained in this life and that it is not altogether in hope as some imagine but in real and true fruition and therefore the Scripture puts Believers in present and actual possession of bliss He that believeth on the Son hath everlasting life Joh. 3.36 which must not be eluded by spe and re as St. John's opposition will convince a reasonable man Joh. 3.14 15. We know that we are passed from death to life because we love the brethren whosoever hateth his brother is a murderer and ye know that no murderer hath Eternal Life abiding in him for if we have born the Image of the Earthly we shall also bear the Image of the Heavenly Obser 3. So that hence also it is manifest wherein the true and Evangelical bliss and happiness consists not in possession of outward things though in vulgar conceit Beatum esse divitem esse are all one But St. Peter was not pronounced happy till he had forsaken all for the true blessedness consists in the fruition of spiritual things God hath blessed us with all spiritual blessings in heavenly things though Abraham be said to be blessed because God gave him Sheep and Oxen yet he is truly blessed because he believed and who ever are of Faith as St. Peter here was are blessed saith St. Paul with faithful Abraham Gal. 3.9 Obser 4. Who ever are of faith that 's the formality as a faithful man as persevering in the faith whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in
Hag. 2.7 That the desire of all Nations should come Observ 2. Stars of the greatest Magnitude move not without due observation and how can this Bright Morning Star the Lord Jesus Christ as He is called Rev. 22.16 How can he move either to or from his Temple without our due consideration of him All his motions all his actions are our instructions He comes to his Temple Hag. 2.7 Mal. 3.1 And why must Haggai and Malachy of all the Prophets make this honourable mention of his Coming Haggai in his name carrieth the reason of it Haggai signifieth a Solemn Feast or festival Solemnity See Notes on Hebr. 2.14 principio Mysticé What is this Temple to us what doth Christ's coming to it acting in it or departing from it concern us The Lord hath more Temples than one He hath his Temple in Heaven Psal 11.4 He dwells in the Light inaccessible 1 Tim. 6.16 His body is his Temple Joh. 2.19 20 21. He spake of the Temple of his Body As for the Temples made with hands what saith the Lord Heaven is my Throne and the Earth my foot-stool Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. yet saith he let them build me a Tabernacle a Sanctuary and I will dwell in the midst of them Exod. 25.8 which the most wise Solomon wonders at 1 King 8.27 'T is true The Heaven of Heavens cannot contain him He is incomprehensible so that if we look for his adequate Temple we shall find no other but himself and therefore Revel 21.22 I saw no Temple therein but the Lord God and the Lamb was the Temple of it How much more may we wonder at the Lords condescent Rev. 21.3 The Tabernacle of God is with men word for word Immanuel so much he had said before Exod. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them and 29.45 46. which our last Translation hath amongst them O Beloved we are not willing I fear that God should be so near us and therefore we turn it among you which when it cannot be avoided they were forced to render it in you For know ye not that Christ Jesus is in you 2 Cor. 13.5 And know ye not that he is so in you as in his Temple It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principle taken for granted that all Christians knew that they were the Temple of God 1 Cor. 3.17 Know ye not that your Body is the Temple of the Holy Ghost 1 Cor. 6.19 This Temple is also more publick In whom all the building fitly framed together groweth up unto an Holy Temple in the Lord Eph. 2.21 Now whereas every Believer and the whole Church of Believers may be called the Temple of God according to the Scriptures some analogie and proportion here must be between the Temple and Believers The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temple at large had three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch 1 King 6.3 which was called Solomons Porch because there Solomon was wont to pray Here was 1. the Laver 2. the Altar 2. The second part of the Temple was the Holy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3. which had the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be potent or mighty whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace In this was 1. The Table of Shew-bread 2. The Candlestick 3. The Altar of Incense 3. The third part of the Temple was the Sanctum Sanctorum the Holy of Holies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 6.19 which signifieth the Oracle whether because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten words were in the Ark there or because the Oracle or word of God proceeded thence from between the wings of the Cherubim which covered the Mercy-Seat there hitherward they who came to enquire of the Lord directed their Prayer Psal 28.2 Answerable unto these three parts of the Temple there are three parts of the man Body Soul and Spirit 1 Thess 5.23 beside many other places of Scripture Know ye not that your bodies are the Temples of the Holy Ghost 1 Cor. 6.19 The blessed Virgin bare him in her body And three degrees of Worship Service and Obedience are answerable hereunto 1. Fear Psal 5.7 I will come to thine house in the multitude of thy Mercy and in thy Fear I will worship toward the Temple of thy Holiness therefore ye read that Christ began his Spiritual Temple with Fear Act. 2.43 And they were daily in the Temple vers 46. which could not be in the most Holy nor Holy which were proper to the High Priests and Priests therefore their meeting together was in the porch Act. 5.12 In this state were they who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was and is the common state of Christ's Disciples the Law makes impression of this Fear Ex. 20.20 In the second part of the Temple were they who had attained unto the knowledge of the Holy Prov. 30.3 who were enlightned with the lamp of Faith and had tasted of the good Word of God the Shew-bread the Heavenly Gift Heb. 6.4 For 2. the Service answerable to the Holy is Faith and the obedience of Faith David thus was in the Sanctuary never otherwise Psal 73.17 Vntill I went into the Sanctuary untill he now attained unto the Holy Faith They who attain unto this state and condition have strength and power against their Spiritual enemies 1 Joh. 5.4 Therefore the Holy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong and powerful 3. The Service answerable to the Most Holy is LOVE and the obedience of Love 1 Pet. 1. This is the worship of God in the Spirit Joh. 4. From this state and condition of the Christian Church the Lord would have his Oracles delivered to the Sons of men for this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Word the Oracle What was before delivered to the People by Scribes learned in the Letter of the Law must in this state be delivered by such Scribes as are taught unto the Kingdom of God The literal understanding of the Word is full of difficulty whence arise Controversiae Spinosae as they are called thorny troublesome controversies and disputes And therefore that City in Joshuah chap. 15. and 15. which was called Kirjath Sepher the City of Letters the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Kirjath Sannath the City of Bushes vers 49. and the Law was given in Mount Sinai But when now men attain unto a Spiritual understanding they who before were Ministers of the Letter and were encumbred with thorny controversies become Ministers of the Spirit and they who served God before in the oldness of the Letter now serve him in the newness of the Spirit And therefore when Joshuah had conquered Kirjath Sepher chap. 15.15 otherwise called Kirjath Sannath the name of the City was changed to Debir an Oracle the Living Word in such becomes an
whence appears the Deity of the Lord Jesus Esay 41.22 23. and 42.9 and 45.11 Observ 2. Note a broad difference between this Oracle of the Lord Jesus and that of the Heathen they were and are forced to answer things doubtfully because they knew not future things whence their Apollo was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Note our Lords humility and condescent his care and providence for his Church He with-holds nothing needful but reveils what is necessary and profitable for us Observ 4. Sometime our Lord answers by silence or refuseth to answer as to Pilate and the Jews Mat. 26.62 63. and 27.12 13. sometime he declines the question as he did to the Scribes and Pharisees Mat. 21.23 24. Our Lord deals not so with his Disciples but answers their questions in this and the following Chapter which being an answer of wisdom and truth to the Queries aforesaid must needs contain matter of singular use for these times which are the very times aimed in at their questions and our Lords answer Observ 5. The Disciples asked and had answer to their questions whence note that some there are who seeking unto Christ shall not go away without an answer Mat. 13.10 11 12 36 37. and 15.15.6 and 18.21 22. and 22.35 36. 1 Pet. 1.11 12 13. Observ 6. What manner of people were these who obtained answer to their Queries who else but the penitent ones the converted ones believers self-denying obedient ones let such as these come unto this Oracle the Lord Jesus and he will never dismiss them or send them away without answer unto their Queries 2. Our Lord forewarns his Disciples to beware lest any man deceive them wherein we have 1. A peril and danger imminent even the danger of imposture to be carefully declined and avoided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. A duty injoyned caution and circumspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see beware look about ye take heed Herein therefore we must enquire 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit 3. what kind of deceit is here meant 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man any one whether outward as Son or Daughter Wife or Friend Deut. 13.6 or 2. Because men are deceived by the inward man as the old man Eph. 4.22 The man of sin 2 Thess 2.10 or the envious man Rev. 12.9 principal heed and caution is to be had in regard of these who indeed are the Arch-deceivers and that is the Duty 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to seduce or lead out of the way and cause to err 3. The nature of what we call deceit may be known if we consider the deceiver or party deceiving outward or inward and the party deceived the deceiver must be understood either explicitly or implicitly to make some promise and win some credit belief trust and confidence from the party deceived whereby he is perswaded to a false and erroneous judgement the effect whereof is a fail of that good which was promised and hoped for which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an evil and mischief whereof the party deceived was secure and feared not which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is scarce any deceit wherein ye shall not meet with these See Notes on Eph. 4. This is the rather to be observed because there is an unclean Generation who support themselves in their wickedness and lasciviousness with an opinion that what they do they do by the power of God in whose power they act by that general word they mean their beastly actions and they have Scripture for it There is no power but of God Rom. 13.1 But alas this covering is too narrow to hide their Venery Esay 28.20 The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not such as we call strength and ability but authority and so if we read the words as their true meaning is There is no authority but of God I am sure they have authority neither from God nor man for their abominable practises To be able to do wickedness is not from power or strength but from impotency and weakness as when we say that God cannot lie cannot deny himself this argues not any impotency or weakness in God yea could he lie or deny himself it were a weakness They are good men only who have power and strength with them Mar. 9.22 Phil. 4.13 what a wicked man doth wickedly it 's a privation an infirmity a weakness and what strength they pretend is impotency and weakness for if Evil be nothing as we say in our Metaphysicks Malum est non ens then the pretence of power to do evil is to do nothing it 's a known Rule id possumus quod jure possumus But to let these unclean beasts know how fouly they deceive themselves and abuse the word of God to cover their filthiness the holy Spirit evidently proves that that wherein they glory as an act of power and strength is indeed a proof of their impotency and weakness I shall give either Sex a Scripture to think upon to the lascivious whoremonger I commend Jacob's speech to Ruben Gen. 49.3 4. though Ruben was Jacob's first born yet because he went up to his Fathers Couch he was unstable and weak as water and must not excel To the lecherous Harlot I propound Ezechiel 16. where the Lord having recited the manifold whoredoms corporal and spiritual of his apostate people he points to the fountain of it vers 30. how weak is thine heart The reason of this point is contained in the next verse Observ 1. The Disciples of Christ may possibly fall into errour and be deceived Jam. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.18 and 3.17 Humanum est errare falli decipi Levit. 4.13 and no marvel though Peter give this caution unto the Church since he himself James John and Andrew were the Disciples who propounded the Queries to our Lord and received this caution from him as appears Mar. 13.3 Doubt But our Lord in this Chapter seems to intimate that all the Disciples of Christ cannot be deceived but that some there are who cannot be deceived vers 24. they shall deceive the very Elect if it were possible It seems not therefore possible that the Elect should be deceived But here we must take heed that we be not deceived with false glosses and mis-interpretations of these terms 1. Elect and 2. Possible For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth choice men See Notes on Col. 3.12 such are they who have passed the furnace Esay 48.10 grown men who have kept the word of Christs patience Rev. 3.10 Who have received the unction such the Apostle describes Col. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible so to be understood as too many conceive it to be for some
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
that of Moses Let my doctrine drop as the rain my speech shall distill as the dew as the small rain upon the tender herbs as the showers upon the grass Deut. 32.2 So the Lord Jesus the great Teacher the true Moses He comes down like rain into a fleece of wool even as the drops that water the earth Psal 72.7 quietly and stilly without any noise as the rain fell into Gideons fleece Judg. 6.37 This kind of teaching is by injection or darting as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth for as Satan hath his fiery darts so hath our great friend and teacher his darts also and those inflamed with an holy fire of LOVE which he casts into the heart even holy inspirations and injaculations such as the Disciples travelling to Emaus felt when he taught them Luk. 24. Did not our hearts burn within us when he opened unto us the Scriptures This is the rather to be observed because some conceive that Christ's Doctrine must come with violence like a storm and the teachers of it ought to drive furiously like Jehu Alas they know not of what spirit they are 'T was Esaus counsel come let us go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports violence but Jacob according to the foot of the cattle c. 33.13 14. Christ's teaching is a secret whisper a submonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30.21 Thine ears shall hear a word behind thee Reproves Those who out of their own wit and sagacity do teach the fear of God Humane Reason of all other things will be tampering with Religion Job 13.12 Thus among the Jews their great learned men taught their own devices instead of Gods fear Their fear of me is taught by the precepts of men Isa 29.13 with Matth. 15.9 is In vain do they worship me teaching for Doctrines the Commandments of men a strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustration an horrid and dreadful disappointment in the end of all our labour after so much abstinence so much fasting so much afflicting of our selves such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much will-worship to be requited with quis requisivit ista who required these things at your hands In vain do they worship me their fear of me is taught by the precepts of men 2. These words are understood with reference unto the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they imply that we have two kinds of Teachers an Earthly and an Heavenly the Spirit of the World and the Spirit of Christ which are no other than some have called their evil and their good Genius or Angel the one teaching the fear of men the other teaching the fear of God The evil prevents the good and grounds us ill That false Doctrine must be unlearned before we can learn the true Hence it is that the Commandments are most of them Negatives Mysticé Why is the Lord said sometimes more immediately to kill as Er and Onan There is some reason for this Mystically concluded in the name of these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wickedness having the same Letters And Onan may well be his brother for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth iniquity And then there is good reason for the Context for Gen. 38. vers 7. Er was evil in the eyes of the Lord and vers 10. That Onan did was evil in the eyes of the Lord and therefore the Lord slew him also for the eyes of the Lord are upon the kingdom of sin and will destroy it from the face of the earth But there is another reason of more extent for as in the Common-wealth the supreme Judge will take particular and personal cognizance of such capital crimes as are most destructive to the Common-wealth So God the Judge of all the World Gen. 18. Heb. 12. He takes personal cognizance of such sins as are most destructive to the World Thus as there is any sin in the height so in special manner bloodshed injustice and uncleanness To these or some of them the judgements of God are to be referred These brought the flood upon the ungodly Gen. 6. 2 Pet. 2. These provoked the Lord to come down and judge Gen. 18. And for these things cometh the wrath of God upon the children of disobedience Eph. 5.6 And sins of this nature are said more especially to be committed against God How shall I do this great wickedness and sin against God uncleanness is committed against God Gen. 20.6 The Lord tells Abimelech I with held thee from sinning against me So Ely to his Sons if a man sin against the Lord who shall entreat for him against the Lord because Adultery 1 Sam. 2.25 So David confesseth his sin and saith against thee only have I sinned Psal 51.4 And the Judgement God himself executes Thus he is said to slay Er and Onan Whore-mongers and adulterers God will Judge Heb. 13. And therefore although in regard of many sins in their height this Nation be ripe for judgement yet more especially in regard of Uncleanness Adultery and Fornication which many at this day commit with boldness and declare their sin like Sodom and hide it not but commit it without remorse of conscience as holding it indifferent and that they are acted by one Spirit acting in all hereupon I cannot but expect the judgements of God near even at the door Eph. 5.6 Observ 1. The Lord kills Hence we learn whither to have respect in all our sufferings slanders reproaches oppositions death it self whither else but to God himself since all things are ordered by God A man would endure a storm of Hail or a tempest at Sea but you would think him a mad man or a fool that should go about to revenge himself of the Sea for a wrack as Xerxes was accounted little better for throwing fetters into the Sea And 't was an act of madness in Cyrus to cut the River Gyndes 'T is little better for thee or me to storm at Shimei when he curseth defames and reproacheth thee What said David in this case when Shimei rayled at him 2 Sam. 16. when hot spirited Abishai said Why should this dead dog curse my Lord the king Let him curse saith David because the Lord hath said unto him curse David If Shimei be a dog for barking at thee what art thou better if thou bite the stone as the dog doth Who ever rails reproaches defames oppresses yea kills and slays us it is not without Gods direction not a Sparrow not an Hair Whence wicked men are God's sword Psal 17.13 The wicked which is a sword of thine and vers 14. Mortal men are the sword of the Lord Assur is the rod of God's wrath Isai 10.5 Jerem. 47.6 7. O thou sword of the Lord how long will it be ere thou be quiet put up thy self into thy scabbard rest and be still Look not thou at the instrument whoever but at the Lord who useth it The instrument hath no power of it self but
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
In respect of a greater measure of it and 2. In regard of more glorious effects and signs then of it than ever were before and therefore before the spirit was given Peter denied his Lord but afterward he preach'd him with notable magnanimity confidence and boldness As for the Fathers of the Old Testament they had the real pledges of the spirit in outward blessings and faithful promises of the spirit in signs and figures 1. They had the real pledges of the spirit in outward blessings houses full of all good things Deut. 6.11 fulness of strength children dayes and other like temporal blessings 2. We read also Promises in the Old Testament That God would fill his house or Temple with his glory Hag. 2.7 i. e. the souls of his Children for they are his House and Temple with his Spirit the like we find 1 King 8.10 2 Chron. 5.14 and 7.1 2. Isa 6.1.4 and Ezek. 10.4 which were types and figures of that which was here fulfilled and performed Joel 2. Yea we have an express promise of it Numb 14.21 As truly as I live all the earth shall be filled with the Glory of the Lord Indeed some small measure they had of the Holy Spirit it self whose fulness was reserved for the times of the New Testament but it was only as the little drops before a great showre of rain and therefore in the Old Testament the Prophets phrase to signifie the preaching of the Word and conveyance of the Spirit was to drop their word but under the Gospel it was poured out in showers Under the Law the measure of the Spirit was like the widows oyl in the cruze but under the Gospel like the same oyl filling all the vessels in the house Under the Law they had sufficiency of the Spiri◠according to Divine Oeconomy and dispensation of that time but under the Gospel they have redundancy of the Spirit Tit. 3.6 And the reason is the fulness of the Spirit was reserved for the honour of the Son of God upon whom the spirit of God was to rest Isa 11. which was the token whereby John the Baptist was taught of God to know Christ Joh. 1.32 for under the Law howsoever the Spirit of God was given to all the Prophets yet neither in any large measure nor for any long continuance for he that shall read of the most zealous Prophet Elijah reproving Ahab to his face causing four hundred and fifty Prophets of Baal to be put to death 1 King 18. shall read him at Chap. 19. flying for his life and desiring to dye at the threats of a woman This point is useful for Instruction Reprehension Consolation Exhortation 1. Observe then the truth of the Spirit inhabiting That Spirit of the Lord which fills the whole earth saith the Wise Man which fills heaven and earth saith the Prophet Jeremiah doth in a more special manner fill his own Temple i. e. our Souls and Bodies God is in you of a truth Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you If ens dependens cannot ne ad momentum quidem temporis be separate from ens independens If the dependent Being cannot for the least moment of time be separate from the only independent essence surely the Spirit of God and God himself being that only independent Spirit it is impossible that we should be separate from it since we wholly depend upon him live and move and have our being in him 2. Observe Man is a Vessel this vessel was intended to bear Gods Name in Act. 9. and therefore the Saints are exhorted to bear Gods Name in their bodies 1 Cor. 6. ult Portate Deum in corpore vestro This vessel is his body 1 Sam. 21.5 2 Cor. 4.7 O how much more is his Soul the precious Soul Prov. 6.26 how much more excellent is the Spirit an excellent Spirit his Soul is such Ecclus. 21.14 Cor fatui vas fictile the inward parts of a fool they are like a broken vessel 3. A vessel is full of something emptiness of all things is as absurd in Divinity as in Philosophy 4. The Apostolique and Disciple-like kind of filling is with the Holy Ghost the best liquor is put into the best vessels the Spirit of God in Scripture is compared to Wine and Oyl the new wine and the oyl of gladness The new wine must be put into new vessels and the oyl of gladness into the Virgins Lamps that are trimmed or made ready 5. Observe Gods faithfulness and truth in performance of his great Promise Repleti Apostoli impleta est Scriptura the Apostles were filled with the Holy Ghost and Gods promise was fulfilled 'T is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency The Promise I send the Promise of my Father Luk. 24.49 And the Apostles are commanded to stay at Jerusalem and wait for the promise of the father Act. 1.4 with Act. 2.33 St. Peter interprets it the Promise of the Holy Ghost and St. Paul the Holy Spirit of Promise Ephes 1.13 He who is faithful in performance of his great Promise will also be faithful in performance of less Godliness hath the promise both of this life and that which is to come therefore our Saviour exhorts to seek the performance of the great Promise and the less shall be cast in as the advantage Matth. 6.33 Observ 6. Every one of the Apostles and Disciples were filled with the Holy Ghost and therefore in that respect were all equal one with other yet this assertion brings not in absolute parity and equality into the Church of Christ as some would hence infer For although there be aequalitas ejusdem ordinis equality among men of the same order yet there may be and is inaequalitas diversorum ordinum although they of the same order as the Apostles among themselves were equal yet there being divers orders in the Church those orders are not equal among themselves for waving the controversie whether Bishops and Presbyters were all of one order as it cannot be denied but that sometimes the one is taken for the other yet without doubt the Apostles and Deacons were of divers orders as appears Act. 6. and the same is as clear in regard of other orders of the Church 1 Cor. 12. Ephes 4. Yet men of unequal and different orders were herein equal that they all had received the Holy Spirit the Text is clear for the Apostles and Act. 6. is as evident a proof of the Deacons Observ 7. They were all filled with the Holy Ghost The word All is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a conjunction and joyning all together as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such an union is required among them who may hope to receive the Holy Spirit as vers 1. When the day of Pentecost was fully come
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were at Jerusalem as appears Chap. 1.4 Where there is distinction division and confusion there is no hope of receiving the Holy Spirit 1 Cor. 14.33 But the Lord commands them to tarry at Jerusalem the vision of Peace that they might receive the Promise of the Father and there they abode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one mind and one heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether and so they received the Holy Ghost Observ 8. The wonderful dignation and condescent of our God the transcendent dignity of the believing man that the most High God should stoop so low as to take up his residence in our house of Clay Solomon wonders 1 King 8.27 And will indeed the Lord dwell on earth Behold the heavens cannot contain thee how much less this house Since wonderment proceeds from ignorance it must needs be very admirable and wonderful that a wise man the wisest of Kings wonders at Yet was that house the most Magnificent Structure in the world How much more wonderful is it that the Most High God who dwells in the High and Holy should dwell with the contrite and humble to revive the Spirit c The most High God accepts of thy Body Soul and Spirit as his outward Court His Holy and most Holy place above all Temples made with hands above all his other houses in Heaven and Earth Observ 9. The truth of God in the performance of his promises Repleti Apostoli impleta Scriptura a document to relie on him for less things as it is good reason with God He that is faithful in little is faithfull also in much then with man he that is faithful in much is faithful in the least outward things called these things Observ 10. The difference between the Law and the Gospel Rom. 8.3 4. Repreh 1. O how many of a common errour The Lord fills men with his Spirit it 's said expresly they were all filled with the Holy Ghost But the common Gloss is with his Gifts and Graces more abundant knowledge of mysteries greatness of mind and constancy gifts of tongues largeness of heart admirable utterance power and evidence of the Spirit in preaching and praying all this is true but none of all these are the Holy Ghost The Scripture saith they were filled they were all filled with the Holy Ghost O Beloved I fear we are unwilling to admit the Lord the Spirit to dwell in his own Temple And therefore we commonly interpret the endearing promises of his own presence with the Glosses of other things much below and less than himself Thus when the Scripture saith Christ is in you the hope of Glory Col. 1.27 the Gloss is Christ among you 2 Pet. 1.4 That ye might be partakers of the Divine Nature not the substance which is incommunicable saith the Gloss i. e. not the nature What boldness is this the Scripture saith the nature the Gloss saith not the substance not the nature what then excellent Graces whereby we are made like to God in wisdom and holiness Is not this to drive God from his habitation He would come and in a more special manner dwell in us and fill us with his Spirit and we are unwilling he should come so near us We rather choose some qualifications virtues graces gifts but as for God himself Christ himself the being and presence of God himself which yet we can well endure to be in Heaven and Earth and all the Creatures Enter presenter Deus hic ubique potentèr God himself his Divine Nature Christ the Holy Spirit men thrust from them and will not endure it in them Repreh 2. It lies upon us all as a great and heavy complaint of these last times That the Spirit of God is poured out in great measure yea beyond measure in the fulness of it yet men receive it not Let no man dare to confine the Promise of the Spirit only to those first times as if Joel's prophesie were so fulfilled then that it belonged not at all to us St. Peter understood it otherwise and so must we Act. 2.38 39. Repent saith he and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off even as many as the Lord our God shall call And what was that promise that in the last dayes God would pour out his spirit upon all flesh vers 16 17. of that Chapter But so it is now as in the dayes of Christs flesh He came unto his own and his own received him not he pours out his Spirit and who receives it and what 's the reason the Prophet Joel tells us that in these dayes the Lord will pour out his spirit upon all flesh and St. Paul 2 Tim. 3.1 5. tells us That in these last dayes perilous times should come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power of it So that God pours out his Holy Spirit and the Devil pours out his Spirit God sheds forth the Holy Ghost from Heaven and Hell 's broke loose to oppose it and both these joyn issue and come to the shock and strive together whether of them should fill the heart and soul of the poor miserable man in these last dayes So that Beloved the reason is too too evident why we are not filled with the Spirit of God in â—hâ—se last dayes We are filled with the Spirit of the world that Spirit whereby men walk according to the course of this world according to the Prince of the power of the 〈◊〉 the spirit that now worketh in the children of disobedience Ephes 2.2 Intus existens prohibet extraneum we are filled with the Spirit of this world and that keeps out the Spirit of God the Spirit of Truth the world cannot receive saith our Saviour Joh. 14.17 For as one adequate and proper place cannot hold two bodies so neither can one Soul though capable of a legion of Spirits which agree hold two disagreeing aâ—d contrary Spirits as the Spirit of God and the Spirit of the world are That filâ—s us with unrighteousness fornication wickedness covetousness maliciousness envy murder debate deceit Rom. 1.29 that fills us with rapine and excess Luk. 11. O Beloved let us not deceive our selves if we be thus filled there 's no room left for the Spirit of God O the fearful condition of those who are thus filled They are given up saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind a mind that cannot examine it self Some I have known so full of these that they were insensible of them such
〈◊〉 〈◊〉 〈◊〉 wise sayings such are the writings of the Apostles they are Apothegms qui loquitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any speak let him speak as the Oracles of God Observ God gives his Spirit to the faithful Gal. 3.2 having believed they are sealed Epes 1.13 Object So then if we believe once we are sure of the Spirit of God True but what kind of belief is this not every kind no no no other Beloved than that which is joyned with obedience as ye shall evidently perceive by Act. 5.32 for to believe and to obey in this sence are all one as our Translators observe in the Margent vers 36. of that Chapter After filling followeth stopping Open vessels are unclean See Chap. 4. vers 13. Object The Devils believe Jam. 2. This the reason why men profit not they are full of envy pride covetousness Why hath Sathan filled thy heart Observe then 1. Man is a vessel 2. He is full of something 3. He that is full Disciple-like is full with the holy Ghost Repreh 1. Those that are not full with this Spirit 2. Those that are filled with other things 3. Those that are filled with the contrary Observ 1. The truth of the Spirit inhabiting contrary to their Tenent who interpret all things spoken in this kind of the Spirit of God of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts and graces of the Spirit whereas they ought to know that the Spirit of the Lord that fills the whole earth the whole world is in a more special manner filling his own Temple i. e. our bodies and souls Rom. 8.9 11. In him we live move and have our being Act. 17. Hence it is that the Master of the sentences saith that Charity is ipse Spiritus Sanctus Love is the holy Spirit it self Observ 2. Man is a vessel 1. His body is surely so 1 Sam. 21.5 2 Cor. 4. 2. His Soul is such Ecclus. 21. Cor fatui vas fictile Observ 3. A vessel is full of something it is as true in Divinity as in Philosophy non datur vacuum there is nothing wholly empty Observ 4. The Disciple-like kind of filling is with the holy Spirit The best liquor is put in the best vessel The Spirit of God is compared in Scripture to Wine and to Oyl the new Wine and the Oyl of gladness The new Wine must be put in new vessels and the Oyl of gladness into the Virgins lamps that are trimmed Repreh 1. Those who are not filled with the holy Spirit The great and heavy complaint of these last days notwithstanding that the Spirit of God is poured out in great measure yea beyond measure in the very fulness of it yet men receive it not It was the prediction of St. Paul 2 Tim. 3.1 Know this that in the last days perilous times shall come This is strange that there should be perilous times in the last days for St. Peter vers 16 17. of this Chapter expounds Joel 2.28 as a prophecy now fulfilled This is that which was spoken by the prophet Joel It shall come to pass in the last days I will pour out my Spirit upon all flesh c. He pours out the Spirit and who receives it Alas it runs beside It followeth that 2. Surely we are filled with somewhat else intus existens prohibet alienum for as one adequate and proper place cannot hold two bodies so neither can one soul hold two disagreeing and contrary spirits Have we not in us the spirit of the world that spirit whereby men walk 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 Eph. 2.2 Something it is that keeps out the Spirit of Grace Are we not filled with the contrary Rom. 1.29 Are we not filled with unrighteousness fornication wickedness covetousness malitiousness full of envy murder debate deceit Are we not full of rapine and excess Luk. 11. Let us not deceive our selves Beloved Consider I beseech you of what spirit such men are they are given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind Rom. 1.28 Consider what St. Paul speaks to such a one Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil What is emptying but the purging of our Vessels our selves from sin and uncleanness as Prov. 25.4 from lewd and evil vessels 2 Tim. 2.21 Upon this condition we may be partakers of the Sacrament as the Priest said concerning Davids servants if the young men have kept themselves from women they may eat hallowed bread and if the old men have kept themselves from covetousness To which David answers The vessels of the young men are holy Abiathar makes no question of David there who was a Type of Christ and the righteousness of God 1 Sam. 21.4 5. Let a man examine himself and so let him eat Observ 1. There are degrees and measures of the Spirit Observ 2. See here our duty we owe whereunto we are baptized in the name of the holy Ghost even to be wholly taken up and wholly disposed and fitted for the use and service of God Observ 3. What the reason is why the holy Spirit fills not men as formerly we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is altogether as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 133.1 2 3. Be of one mind live in peace and the God of peace shall be with you Reprehend us all when God sends his Word and Spirit to be a mould and frame wherein we should be cast as Gen. 6. When God had made the man after his image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man turned all into a vain image Observ 4. Let us consider the great bounty of God reserved for these last times Is it not that we should be more obedient than they of ancient times To whom much is given of him much shall be required They began to speak with other tongues at the spirit gave them utterance What here are called other tongues elsewhere are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators are pleased to turn divers kinds of tongues 1 Cor. 12.10 and vers 28. diversities of tongues Howbeit what tongues are here called other tongues are to be understood new tongues as these words are used promiscuously Vide Essay in Esay 65.15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin may be understood either 1. So as the action was never before done Or else 2. So as to signifie no more than the action it self Mar. 11.15 He began to cast out them that sold and bought which Matth. 21.12 is expressed only He cast out all them that sold and bought And what you read Luk. 12.1 He began to say beware of the leaven c. is no other than he said Take heed and beware of the leaven c. Matth. 16.6 The word here is properly and necessarily used and without any redundancy because it is the first time that
Despisers ought to fear wonder and perish Exhort 1. O Beloved let not this heavy crime be charged upon us Let not us be despisers Exhort 2. Let us prize and esteem love and honour and highly value so great grace Let us believe the promise of remission of sin and justification from all things See Notes on Zephany 1.7 This is the Lords main design Vers 40. Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish For I work a work which you shall in no wise believe though a man declare it unto you Hitherto we have heard the Gospel tydings on the right hand Now follow the tydings of the Gospel on the left hand for the Gospel brings both as we shall hear anon In the words we have the Apostles warning of a danger to the people of Antioch wherein are two things 1. The Object the danger it self 2. The caveat or warning of it The Object is set down generally and particularly 1. Generally that which is written in the Prophets 2. Particularly wherein we have a preface to a judgement and the judgement it self 1. The the preface wherein is a compellation despisers and preparation of them to heed the judgement Behold wonder and perish 2. The judgement it self with the event of it The peoples unbelief of the judgement Both here and elsewhere as Prov. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth afflicteth correcteth Heb. 12.6 Isai 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women shall rule over them which Aquila reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and extortioners Isai 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associate your selves which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know ye Hos 13.14 V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death I will be thy death which the Septuagint and St. Paul 1 Cor. 15.55 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy victory and divers the like where we may admire the wisdom of the holy Ghost and fulness of the Word whereof the same Spirit is the Author which speaks so different sences under one form of words more particularly in the Text. The Prophet Habbakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Paul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put both together and they import thus much that at the preaching the great grace of God among the Gentiles there will be among them despisers false Accusers and Apostates So that this Scripture is intended not only for the Jews but for the Gentiles also first then come we to the first interpretion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers Hierom. reads in one edition Calumniatores false Accusers in another declinantes we must speak something to every one of these for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbakkuk is very large and may signifie them all 1. Despisers here note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 The manifold wisdom of God Habbak 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aquila Symmac Calde Paraph. Theodotion but the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these are the true Some say the former but then the other had been false which St. Paul follows in the Text. I answer they are both true and intended by the holy Spirit whence we note the fulness of the holy Scriptures Despisers of what what did they or would they despise What else but that great that notable grace of God The remission or putting away of sin the justification from all things through faith in Jesus Christ. Despiciency and neglect of so great Grace must needs be a very great sin whether we consider the thing despised or the persons either despised or despising 1. The thing despised remission of sins justification from sin salvation it self See Notes on Heb. 2.2 3. who look down upon these things as below them The Apostle foresaw that all his Auditors would not entertain the Gospel though the most gracious Message that ever was brought to the Sons of Men that they would not only be Swine but even Dogs and Wolves If they have despised you if they have kept my saying they will keep yours also Matth. 10.24 The least sin even a neglect of the great Grace Heb. 2.3 draws on judgement how much more contempt and despiciency of it It shall be easier for Sodom and Gomorrah for such not only judge and declare themselves unworthy of the Grace offered but deservedly continue under the former wrath The wrath of God abides upon them and by their ingratitude they justly inflame God to further vengeance how much more will this judgement fall heavier upon resisters and blasphemers of the Gospel 2 Thess 1.8 9. Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears ye have alwayes resisted the Holy Ghost as your Fathers did so do ye These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also turned Calumniatores Instead of despisers Hierom reads Videbitis calumniatores in one Edition and in another Videbitis declinantes In the former ye shall see Ye false accusers ye who speak evil of God and his wayes and his people In the latter Ye shall see ye decliners they are such as we call Apostates and usually they who despise the great Grace of God they speak evil of God and his wayes and his people and depart from them Such ye find divers of that people to whom the Apostle spake the words of this Text vers 45. 1. They were Calumniatores false accusers such speak evil of God and that 1. Either directly as they who curse and blaspheme his Name speak evil of his wayes Act. 19.9 Slander the footsteps of his anointed Mockers who say where is the promise of his coming 2 Pet. 3. Or 2. Indirectly and so they who live in their sins yet flatter themselves as if the most holy God were their God these slander the Lord and falsly accuse him as if he were like unto them Psal 50. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned Declinantes Apostates and Revolters from the Lord. There are two great Leaders c. See Notes on Zeph. 1.5 6. It 's a metaphor taken from military affairs Observ 1. Militia est vita hominis the life of man is a warfare Observ 2. There are true Apostates revolters from God and the victorious Faith Observ 3. Men who hear the Gospel if they keep not a strict watch backslide Observ 4. The duty of Gods people is a constant following after him Observ 5. The ground of all our Divisions for Vnio is the ground of all good Binio the ground of all evil 2. The advice the Prophet Habbakkuk and the Apostle from him gives is most serious and emphatical and the judgement to be denounced 1. Most remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold see observe it so as nothing more 2. Most stupendious a judgement to be wondered at see behold and wonder at this judgement 3. Such as if duly considered will make a man vanish and come to nothing 〈◊〉 〈◊〉 〈◊〉
said seeing ye shall see and not perceive yet this blindness proceeds from themselves Act. 28. and then it is just with God to give them up Observ 2. Note the reason why Gods Kingdom comes not in these last dayes but the Devils Kingdom that prevails and is set up almost universally The true reason is the want of Faith men believe not I know well we all boast every one of his Faith See Notes on James 2.21 The world is full of such a false Faith but where is that Faith whereof the Lord said Luk. 18. Men believe not the great design of God Amos 9.8 See Notes on Zeph. 1.7 Thus because men believe not the Lord works his work he sends the Chaldeans See this in some Examples Covetousness prevails c. Repreh The great unbelief in these last dayes the Lord as he works a work of judgement and wrath and that in our dayes so he works a work of mercy and grace in our dayes also And what is that work of Grace This is the work of God that ye believe Joh. 6.29 This work wrought in us is imputed and ascribed unto us 1 Thess 1.3 Your work of faith and therefore it is Gods command unto us that we believe in Christ 1 Joh. 3.23 Now what is that which we are to believe 1. That God gives us the Eternal Life Tit. 1.2 1 Joh. 2.25 2. That the sin which intervenes and hinders us from the Eternal Life is done away or doing away through Jesus Christ This object of our Faith is proposed unto us vers 38 39. Exhort Take heed what we hear See Notes on Hebr. 2.1 Observ 4. The Rabbins in the end of the Books of Holy Scripture are wont to write these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and of good courage It is the common and most usual farewell among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek so in the Latin Vale i. e. properly be strong be valiant Ye believe through Christ his merit and his power and efficacy the remission the putting away of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vale It is the Apostles method 2. Pet. 1. ye have obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add to your faith vertue Exhort Believe the remission of sins it 's the glad tidings which the Apostles bring The Gospel of remission of sins was preached to the Antiochians Who were they in their mystery Who else but such as were contra currus averse and opposite unto the chariot of war they were peaceable men and the Doctrine of Peace was to be preached unto the house where the Son of Peace was and therefore the Apostle calls them Men Brethren Abrahams argument unto Lot Gen. 13. Acts 13.26 Men and Brethren Children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent They walked in the steps of Abrahams Faith Some Additional NOTES on ACTS 13.38 39. With a Conclusion of this Third Volume in an humble Prayer to God in the words of the AUTHOR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THese words are part of a Sermon of the Christian Faith preached by the Apostle The Analysis see before and in Zeph. 1.10 His doctrine is touching the remission of sins cleansing from sins The Author of both Means of obtaining both His Application is 1. Instruction 2. Commination 1. Instruction that by David is meant Christ. 2. Commination that we take heed All which are comprised in these Axioms 1. Remission of sins is published by Christ to believers 2. We cannot be justified from sin by the Law of Moses 3. Every one who believes in Christ he is justified from all things from which he could not be justified by the Law of Moses 4. The Commination with Exhortation followeth That we take heed lest upon our unbelief and disobedience that befall us which is spoken in the Prophets 1. That Remission of Sins is published by Christ and that we cannot be justified from sin by the Law of Moses is agreed upon by all but how every one who believeth is justified from all things from which he could not be justified by the Law of Moses This I doubt is not believed by all though it be necessary to be known to all I shall therefore spend no time in handling the two former but speak only of the latter and the Commination and Exhortation 3. Every one who believes in Christ is justified from all things from which he could not be justified by the Law of Moses Quaere 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified 2. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 1. Vulg. Lat. hath remissio peccatorum annunciatur ab omnibus 2. Interlin Peccatis 3. English Manuscript from all sins 4. I conceive it 's better read in the largest sence all things because hereby may be understood all whatever the believing Soul is justified freed and cleansed from See Notes on Job 19.25 but so that principally also sins be here meant which are the true evils and causes of all the penal evils for so Matth. 1.21 Rom. 6.7 3. The Law of Moses We cannot be purged by the Law of Moses The Law of Moses is here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction we read of a three-fold Law 1. The Law of Man as the Law of the Medes and Persians 2. The Law of God which is the Law 1. Of the Father by Moses 2. Of Christ Gal. 6.2 3. Of the Spirit of Life Rom. 8.2 3. The Law of Sin Rom. 7. Reason 1. In regard of the Law of Moses which consisting in Carnal Ordinances is weak Hebr. 7.19 it makes nothing perfect and 10.4 impossible by it to do away sin Reason 2. In regard of Christ and of the Law of the spirit of life which is in Christ Jesus our Lord. Reason 3. In regard of Faith Rom. 8.3 4. 1 Joh. 5.4 Observ 1. An unbeliever is an unclean an unjust person he hath not received the justifier and cleanser Tit. 1.15 16. where defiled unbelieving and disobedient are all one quae immergunt homines in perditionem Observ 2. Moses is commonly rendered drawn out of the water Vide Onomasticon Exhort To believe in Christ Joh. 1.12 Rom. 3.28 and 5.1.9 1 Cor. 6.11 Gal. 2.16 for so a man is justified by the faith of Christ and 3.2.24 Reason Christ is the end of the Law for righteousness to every one that believeth Rom. 10.4 The Apostle there puts the difference between the righteousness of the Law and the righteousness of Faith and makes Moses in whom the Jews trusted the Umpire and Arbitrator between them The Law saith He that doth shall live The
them off c. if thine eye pluck it out which we understand not of the outward but the inward members The members of the outward man are well known to all But because Animus or anima cujusque est quisque every mans Soul is himself So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Soul is ordinarily turned a man's self by the Chaldy Paraphrast the Seventy and our English translation Hence it is because few men thus know themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a point of great wisdom the members of the inward man of the heart the soul and spirit are more used and abused than known They are our thoughts our intentions our appetites our passions our affections out of the heart proceed evil thoughts murders fornication these defile a man Matth. 15.8 9. which are as it were the members of our Souls The members of the inward man inform actuate and give life unto the outward the inward hand that stretcheth forth the outward the inward foot that sets forward the outward and the inward members being polluted derive their uncleanness unto the outward For a man may kill steal commit Adultery in his heart Matth. 5. For out of the heart proceed evil thoughts murders adulteries fornications these are the things which defile the man within and without also when we lend an hand a foot or eye or other member to an unclean cruel or covetous thought The word here used to signifie uncleanness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the LXX express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such words in the original as signifie not only ceremonial pollution not only such as come by touching of a carcase one that had an issue or an unclean woman Levit. 15.2 Nor only that moral uncleanness of the flesh contracted by Adultery which we turn lewdness Hos 2.10 by which is mystically meant Idolatry Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your idols will I cleanse you Ezech. 36.25 For so Idolatry is reckoned among the sins of the flesh Gal. 5.19 20. But all manner of sin was signified by uncleanness Ezr. 6 21. where sin in general is called the filthiness of the heathen As also in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially signifieth peccatum corporale corporal pollution Some sin or other of the body and so is ranked among them 2 Cor. 12.21 Gal. 5.19 Ephes 5.3 and therefore was typified by leprosie Levit. 11. yet is it of larger extent For as there is an uncleanness acted by the outward members of our bodies so likewise an uncleanness there is which is acted by the inward members of our souls And therefore the Apostle 2 Cor. 7.1 distinguisheth it into the filthiness of the flesh and of the spirit proportionable to the two sorts of members those of the inward and those of the outward man so that sin in general hath this name Either 1. From the want of and opposition unto that purity and cleanness of the Divine nature 1 Joh. 3.3 which was originally in us Or else 2. From want of the fear of God which is clean as the Psalmist speaks Psal 19. by which fear men depart from uncleanness and evil Prov. 16.6 Or 3. From that positive spot and stain which sin leaves upon the Soul Deut. 32.5 Or 4. And lastly from conformity to the Devil that unclean spirit This uncleanness because it 's irregular and swerves from the rule of righteousness and thwarts the law of God it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or lawlesness which also may signifie that wrong injury and injustice that 's done unto our neighbour This is of as large extent as the former for as the Law is the rule of righteousness testified by us Rom. 3.21 So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlesness the rule of iniquity and unrighteousness And therefore it contains in it the genius or common nature of sin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 3. Unto which uncleanness and lawlesness the members then are servants when they become subject and obedient unto the command of sin when the body is subject unto sin Wisd 1.4 when sin reigns in our mortal body and we obey it in the lusts thereof Rom. 6.12 And that our members have thus been servants to uncleanness and to iniquity I suppose our own consciences may bear us witness and prevent all further proof if not God and Christ himself which is greater than our conscience brings in this strong evidence and firm demonstration against us Verily verily I say unto you he that committeth sin is the servant of sin Joh. 8.34 But all have sinned and come short of the glory of God Rom. 3.23 And therefore all of us have been servants unto sin and yielded our members servants to uncleanness and to iniquity Which involves in it self the cause of this service Our own propense and voluntary yielding of our members servants thereunto the word is exhibere that is è penu rerum suarum quod habet depromere to bring forth either good or evil out of the good or evil nature of the heart So it fits the inward members and it fits the outward as well for it is presentiam corporis proehere to set the body in a readiness they are all the Lawyers expositions of the words As a servant submits himself wholly and with full consent and without reservation or reluctancy to his Masters will I say to my servant do this and he doth it or as a well managed horse stands ready for the Rider to get up upon for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propriety of language is used not only in prophane Authors but in the holy Scripture also As Act. 23. vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make ready beasts to set Paul on for even so doth sin ride the affections of the soul and the members of the body as a merciless ruffian worries and tyres the poor beast so saith the prophet Jeremy that the sinner turns to his course as the horse to the battle Jer. 8.6 quo iste velit said he who was mastered by his passion St. James refers sin to the same original Let no man saith he when he is tempted say I am tempted of God for God cannot be tempted with evil neither tempteth he any man But every man is tempted when he is drawn away of his own lusts and enticed then when lust hath conceived it bringeth forth sin Jam. 1.13 14 15. But because an irregularity in the will supposeth somewhat amiss in the understanding Let us enquire what the fail is there The defect of understanding is ignorance or errour Ignorance is either 1. Meerly privative as that of Abimelech Gen. 20. and that of Paul 1 Tim. 1.13 I did it ignorantly Or 2. Pravae dispositionis of evil disposition as that of the Gentiles Rom. 1.21 Ephes 4.18 19. They became vain in their imaginations and their
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle saiâ—h to the Colossians 3.1 If ye be risen with Christ seek those things which are above It 's all one as if he had said because ye are risen with Christ seek those things above so Acts 26.23 for Col. 2.12 he had said expresly in whom ye are risen and the like supposition may be understood here The believing Romans were in Christ Jesus and walked not after the flesh but after or in the Spirit and that the Spirit of him who raised up Jesus from the dead dwelt in them That we may understand this we must know that all men and every man by Creation was designed for an House or Habitation of God and Christ alwayes provided that they believed in God and Christ for Christ dwells in the heart by Faith Thus saith he who is creating the Heavens even God himself who is forming the Earth and making it and stablishing it He hath not created it in vain he made it to be inhabited both the Earth as a race and the Heavens as a prize Esay 45.18 And Wisdom rejoyceth in the habitable part of the Earth and her delights are with the Sons of Men Prov. 8.31 And the Apostle tells the believing Hebrews His house are we if we hold fast the confidence and rejoycing of hope firm unto the end Hebr. 3.6 So that the true Believers are an House or Temple of God and Christ who dwells in them Such Believers were the Romans unto whom St. Paul here wrote yea such believers they were That their Faith was spoken of through the whole World Therefore we may resolve the words in this second Axiom into three particulars and say of them as of all Believers 1. They are the Mansions or House of God and Christ 2. And that God and Christ dwell in them and in every of them 3. That the Spirit of him that raised up Christ from the dead will quicken and enliven his dwelling place will quicken their mortal Bodies by his Spirit that dwelleth in them The first of these is necessarily supposed that Believers are an House of God and Christ an House is a dwelling or a place of abode 2. One Spirit or other dwells in acts and drives every Man whether it be his own innate and natural Spirit of which the Apostle speaks No man knows the things of a man but the Spirit of the man which dwells in him or whether it be the Spirit of this World the Spirit of Antichrist of Error or what other titles the Spirits of Devils have Rev. 16. Or whether it be the Spirit of God which may be distinguished according to divers preparations and operations this is that which is here supposed to dwell in his Believers Ephes 2.10 Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner-stone Whence we may note The Lord and his Spirit dwells in his Believers and consider the honour and dignity of true Believers how near the Lord is unto them This justly reproves those who deny that the Christ of God or his Spirit dwells in those who are Christs yet will they affirm it when they say that the Christ of God and his Spirit dwells in those who are Christs by his graces and the influence of his graces what a bold addition is this to the Word of God where in all the holy Scripture do they find any such explication of Christ or the Spirits inhabiting in his People the Lord and his Spirit dwelling in his Believers Exod. 25.8 and 29.45 46. is turned among them Men are not willing that God should be so near unto them therefore render it among them and therefore unless enforced so to render it they will not turn it in you as 2 Cor. 13.5 It was a principle taken for granted in the primitive times that all knew 1 Cor. 3.17 and 6.19 Men consider not how they thwart those testimonies of the Spirits indwelling recited before But what reason do they alledge for this bold presumption They think it dishonourable unto the Divine Nature and being to dwell essentially and beingly in his People It is true it is a great condescent of the great God and therefore Solomon admires it 1 Kings 8.27 But will the Lord indeed dwell on the Earth behold the Heaven and Heaven of Heavens cannot contain thee how much less this House that I have built The Apostle interprets this Temple to be the Church of God 1 Cor. 3. But while they pretend reverence and wonder at Gods great condescent they consider not that they rob him of his Omni-presency Hence are to be reproved those who disturb the Lord in his dwelling and such who boast of a false gift that they are the House of Gods Spirit yet Satans lusts rule in them But what shall we say to those who deride and mock such as have or endeavour to have the indwelling Spirit in them How dare they scoff at the promise of the great and faithful God hath not the Lord promised his Spirit unto those who pray for it Luke 11. and obey the motions of it Acts 5.32 Do they not know that sleighting is the cause of wrath and indignation that deriding and mocking is the very worst and basest degree of sleighting Impius cum venerit in profundum Peccatorum contemnit The wicked Man rests him in the Scorners chair And dare these men deride the great God and his People Nay do they not know that hereby they discover themselves that they are not of Gods People not meet for the Spirit of God to inhabite And he that hath not the Spirit of Christ is none of his Rom. 8. And if they be none of Christs to whom belong they to whom but Belial There is no medium Christs or Belials they are they are not Christs for they have not nor hope for but deride his Spirit therefore are they Belials i. e. the Devils as the Scripture turns it 2 Cor. 6 This speaks consolation to the Believers and obedient ones they are Gods House his Temple and he will be their dwelling place for evermore receive ye therefore the Lord Jesus into his own House 3. He that raised up Christ from the dead shall quicken even your mortal Body by his Spirit that dwelleth in you It 's strange that some both Ancient and Modern Interpreters understand these words of the last Resurrection when it is clear by the context that the Apostles main scope is the first Resurrection and renovation of the man which first he proves cannot be effected by the Law Rom. 7. then he proves the renewing of the life to be wrought by the Spirit of God in this eighth Chapter and this inference from the Text vers 12 13.
silentium laus the dumb the silent going on in well doing praiseth God As the work of a cunning Artificer as we are wont to say commends him that made it and such are the Saints of God even Gods work-manship created of God unto good works which God hath prepared that we should walk in them Ephes 2.10 Thus we confess to the praise of God that it is he that hath made us and not we our selves we are his people 2. That 's the other way of praising God by outward and vocal expression and this is proper to the reasonable and understanding Creatures as Men and Angels who beside that they really shew forth the virtues of their Maker as the meer natural and brute Creatures do they also express the praise of God by mutual reveiling one to other their thoughts as Aquinas speaks of Angels or as men by speaking outwardly one to other of the virtues and graces of God his glory his praise and wonderous works and both these wayes All Gentiles all People ought to praise God That 's the third thing to be enquired into and explained but what needs that you will say will ye add light to the Sun for what is plainer than that all Nations and all People are all men Beloved be not prejudiced be not deceived 't is true that in our worldly apprehension all Nations and People signifie all men but not in God's estimate it is but equal that our imagination stoop and submit it self unto the wisdom of God in Scripture which is not wont to account or stile multitudes of men dwelling together or in divers Countries by the name of Nation or People as having any thing to do with his service unless they submit themselves unto him Say I this or saith not the Scripture the very same Deut. 32.21 They have provoked me to jealousie with that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people who are they All Gentiles who walk in their own wayes all Nations all People only the Jews excepted who were Gods people while they walked in his way how doth that appear St. Paul quoting the same words Rom. 10.19 applyes them to the Gentiles in opposition to the Jews I will provoke you to jealousie by them that are no people if that be not convictive I am sure Rom. 11.11 is plain enough where he useth the same words through their namely the Jews fall salvation is come unto the Gentiles for to provoke them to jealousie But these may be some few Gentiles Then see the 12th verse If the fall of them the Jews be the riches of the world and the diminishing of them be the riches of the Gentiles how much more their fulness But St. Peter is down-right 1 Pet. 2.9 10. Ye are saith he a chosen generation a royal priest-hood an holy nation a peculiar people that ye should shew forth the praises of him who hath called ye out of darkness unto his marvellous light which in times past were not a people but are now the people of God so that all Nations in the world if unholy if profane if without God in the world are in Gods account not a Nation not a People So God called the Jews while they were disobedient Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my people and therefore all Nations in their latitude are not fit to praise God but such of all nations as fear God and work righteousness these are fit to praise God Psal But how then are all exhorted to praise God I Answer all Nations and all Men owe this duty unto God but all are not solvendo all are not in proxima dispositione they are not all fitly disposed to pay it and the reason of this is added in that Deut. 32.21 where Moses calls those whom he had called not a Nation presently after a foolish Nation Now we know Non est speciosa laus in ore peccatoris Ecclus. 15.9 10. Praise is not seemly in the mouth of a sinner or a fool for praise shall be uttered in wisdom and the Lord will prosper it and 't is true in this sence honour is unseemly for a fool Prov. 26.1 And therefore holy men are exhorted to praise God frequently throughout the Scripture especially in the Psalms Praise the Lord ye his servants praise the Lord ye that fear him magnifie him all ye seed of Jacob They that seek after the Lord shall praise him praise the Lord ye house of Aaron praise the Lord ye house of Levi ye that fear the Lord praise the Lord and rectos decet collaudatio praise becometh the upright 'T is in the congregation of the Saints Psal 149.1 In a word 't is a duty owing unto God from all Nations who shall one day so do but fit to be performed only by his Saints his chosen holy nation his peculiar people yet because all Nations owe this duty all here are commanded so to do And that for great Reason whether we consider the object praise-worthy beyond all praise his lovely his laudable nature so lovely that St. John calls him Love it self 1 Joh. 4.8.16 and because quod amamus facile laudamus that which we love we easily praise his laudable nature so laudable so praise-worthy that he is called praise it self Deut. 10.21 Or 2. Whether we consider his Command none more just none more frequent Or 3. Our Duty none more reasonable than that the work should commend the Maker especially since this is the end the Maker aims at in his work that it should praise him really and vocally For he hath chosen us before the foundation of the world that we should be holy and without blame before him in love there 's the real praise having predestinated us to the adoption of Children by Jesus Christ to himself according to the good pleasure of his will to the praise of his glorious grace there is real and verbal praise too Ephes 1.5 6. 1. But doth God then desire our praise and glory Not that he wants it but that we want it who by reason of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are come short of the glory of God Rom. 3.23 2. But if God desire praise and glory then may we who must imitate and follow him as dear Children Ephes 5. If any glory were our own we might without sin lawfully desire it but since all glory is the Lords it is pride and injustice for us to desire any of it and most just and equal for him to demand what is his own 3. But what then must we do when men give praise to us Not receive it for our selves O no that is unfaithfulness to our God to rob him of his praise For how can ye believe who receive honour one of another Joh. 5.44 Yet such unfaithful men are exceeding many Proverb 20.6 For a faithful man who can find for most men will proclaim every one his own goodness
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.
what the true and Spiritual Circumcision is Rom. 2. The Reason of this ignorance is The veil was yet upon their hearts and not as yet taken away in Christ 2 Cor. 3.14 Their old things were not yet passed away Now if the Ceremonial old things which are some way helps unto the Spiritual and Heavenly Truth must yet pass away before all things can become new i. e. Spiritual and Heavenly how much more must the Moral old things pass away which are the only lets and hinderances of the new the holy just and good which is the second point Moral old things must pass away before all things become new i. e. holy just and good This appears by many Precepts in Scripture disposed in the same order As cease to do evil before learn to do well Isai 1.16 17. Put off the Old Man before put on the New Ephes 4.22 23 24. Purge out the old leaven before be ye a new lump 1 Cor. 5.7 And he who will be wise in this world must first become a fool that so he may be wise 1 Cor. 3.18 The reason of this Method is obvious for as Nature and Art proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by removing impediments and hinderances and then by position So doth our God in mans renovation for whereas the old man had done unjustly and unlawfully intruded into God's house and invaded Gods inheritance captivated and violently detained his goods his new things held his truth in unrighteousness his Wisdom in ignorance and errour his patience and meekness in anger and impatieney his Mercy in unmercifulness 'T is just with God to remove and reject him out of his usurped possession for our God hath an original right unto us We are his own house Heb. 3. He is the first and true owner of us and accordingly makes claim Esay 41.4 and 44.6 I am the first and the last and therefore Exod. 20.3 where we read in the first Commandment Thou shalt have no other Gods the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Gods the true God preceding all false Gods And the Church confesseth Gods original right Esay 26.13 other Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ruled over us so we turn it they have possessed us So the Vulg. Lat. or other lords have been married to us but only in thee will we make mention of thy name as the Wife is called by the name of her Husband And therefore the Church having played the harlot with many lovers resolves Hos 2.7 to turn to her first husband God therefore for the recovery of his ancient right must first re-enter and first bind the strong man and then dissolve or loose the works of the Devil these moral old things and so violently take away his own new things and having abolished death bring life the new life and immortality to light 2 Tim. 1.10 The point is useful for Instruction Reprehension and Exhortation This discovers the ground of most if not all controversies touching Religion when ungodly men according to the principles and notions of their old corrupt understanding judge of the new things which they have no knowledge of till their old things be passed away Of such the Prophet Ezechiel speaks Ezech. 13.3 We unto the foolish Prophets who follow their own spirit and have seen nothing And the Apostle to the Colossians they intrude into the things which they have not seen vainly puffed up by their fleshly mind Col. 2.18 And hence it is that they speak evil of the things which they have not known 2 Pet. 2.12 The Aple therefore rightly defines controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposition of Science or knowledge falsly so called 1 Tim. 6.20 For if men certainly knew these new things whereabout they contend they would not so strive and contend about them as they do We will not contend or strive with a blind man but pity him rather if he say 't is dark when we see and know the Sun shines at high noon And therefore when we see controversies touching these new things hotly maintained on both sides we may safely conclude the truths whereabout they differ are not yet clearly known and they who so fiercely contend about them are ignorant of them A thing as ridiculous and absurd as if blind men should contend about the difference of colours The cause of all this gross ignorance touching divine Matters is no other than this men will not learn Gods Truth according to Gods method but invert and change it They will know the new things before their old things are passed away a thing plainly impossible 1. This reproves the extream folly and presumption of ungoldly and unregenerate men how knowing soever otherways they are how deeply learned soever howsoever well seen in Tongues and Arts or whatever learning who dare pass their censure upon these new things why they are yet enwrapt and inveloped in their old judge of the day before their night is passed dispute and quarrel about the Light of Life while yet they sit in darkness and the shadow of death The natural man receiveth not the things of the Spirit of God for they are foolishness unto him nor can he know them because they are spiritually discerned 1 Cor. 2.14 He is blind and cannot see far off because he hath forgotten the purging of his old sins Such great disputers of this world were the Scribes and Pharisees so well seen in the oldness of the Letter that they knew how often and where in the old Testament every word and letter was used And yet the Apostle tells us 1 Cor. 2.8 That none of the Princes of this world meaning the same Scribes and Pharises knew the wisdom of God and proves it for had they known it they would not have crucified the Lord of glory But at it is written eye hath not seen nor ear heard neither have entred into the heart of man that is the natural and unregenerate man the things which God hath prepared for them that love him I say the natural and unregenerate man for it presently followeth God hath reveiled them to us namely his Saints by his Spirit 2. It reproves those who would very fain be new and yet are very loath to put off the old They would very fain be cloathed with the new Garment of Righteousness yet are unwilling to be uncloathed and divested of the old rags of their sins They love their old life better than to part with it so But part with it they must otherwise there is no hope of the new And therefore the Apostle enjoyns us first to put off the old man before he bids us put on the new For these two are like two sutes of Apparel made for one and the same body whereof the one cannot be put upon and cover the other But the first and the old one must be first put off before we put on the other The new garment was never ordained of God as a cloak to cover knavery Let us therefore be
he works all their works in them Hence the true believers have their Name and are called Christians from Christ in them and although denomination may possibly be from somewhat that is without a man as from his effects as Tully said Verres had his name ab everrendo from rooting up all whereever he came yet no man is said to be strong but from strength within him nor wise but from inward wisdom nor righteous but from inward righteousness nor good but from goodness in himself in a word a man cannot be called a Christian Man but from Christ in him who is the goodness the righteousness the wisdom the strength and power of God Observ 3. Hence it follows that there is an inherent an inward righteousness in the Believers of Jesus Christ This I proved at large when I opened and vindicated lately that mistaken and mistranslated Text Heb. 10.34 which is to be read thus Knowing that ye have in your selves a better and more enduring substance Here we might reprove those who own not nor acknowledge the Lord Jesus Christ so near them as to be in them Axiom 2. Jesus Christ was evidently or before their eyes set forth crucified in the Galatians Since it 's certain that Christ was not set forth before their eyes outwardly as all agree by their eyes then must here be meant their minds or the eyes of their understanding as Ephes 1.18 But how do we understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn set forth Not to trouble you with an old errour arising from a misunderstanding and false reading of the word the Latin word prescriptus for praescriptus Two wayes there are which seem more probable 1. That the crucifixion and death of the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set forth by the Sacrifices and Ceremonial Services of the old Law as also by the Prophets 2. That by the preaching of the Gospel and administring the Sacraments the Lord Jesus was evidently declared and set forth as if he had been crucified before their eyes and both these wayes sufficiently declare the meaning of the Apostle here and both these wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Christ was written of in the holy Scripture and set forth in writing before us Moses wrote of me saith our Lord Joh. 5.46 and we have two places in the margin Gen. 3.15 Deut. 18.15 whereas indeed in all his writings especially in the Ceremonial Law in all the Sacrifices c. Moses wrote of Christ so did all the Prophets and David and other Pen-men of the Psalms as our Lord saith Luk. 24.44 And he said unto them these are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me for so Moses wrote of Christ Joh. 5.46 For saith our Saviour Had ye believed Moses ye would have believed me for he wrote of me and what he wrote as also the Prophets Christ himself declared that they were fulfilled Luk. 24.44 as before And why must the Lord Jesus Christ be thus evidently set forth crucified in them The Divine Wisdom judged this a powerful and efficacious means to beget Faith Luk. 24.46 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day and that repentance and remission of sins should be preached in his Name among all Nations and that for the obedience of Faith Rom. 16.26 also to beget love and obedience and conformity unto his sufferings John 12.32 33. And I if I be lifted up from the earth shall draw all men unto me 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Note here a ground which zealous Antiquity took for pourtraying painting limning engraveing and carving Crucifixes and Images of the Lord Jesus Christ in the flesh which if they had been used to no other end than what is expressed in the Text evidently to set forth Christ crucified in them as at this day such Images are used in some Protestant Churches I believe they would not have given any great offence to wise men But when afterward they began to be abused to kissing adoring and worshipping then began that dispute which long time troubled the Church whether Images should be tolerated in Churches or not Yea when the zeal for Images grew so hot that it was positively affirmed for truth that not only the Image of Christ was to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they understand Divine worship but the Cross also was to be worshipped with the same such Images and Pictures then grew dangerous and pernicious so that it was high time to remove them and take them out of the way Mean time that came to pass which is wont to do in almost all Controversies Veritas altercando amittitur Truth is lost with striving for it The doctrine of the Cross and how Christ is crucified in us and how we ought to be crucified with him this necessary doctrine became almost altogether unknown Observ 2. The Apostle may speak this as truly to us as to the Galatians for although it be most true that the Lord Jesus Christ suffered by the Jews on the Cross at Jerusalem yet is it as true that he hath and I fear yet doth suffer all the world over It is true that Pilate and the Jews are wont to bear all the blame though we are our selves as guilty as they if we continue in our sins Observ 3. And it is as true that the Lord Jesus is evidently set forth before our eyes even crucified in us for so he may seem really and in effect which is the truest word to speak to every one of us from off his Cross Weep not for me but lament your own sins Saul Saul why persecutest thou me O Man remember from whence thou art fallen and do thy first works Observ 4. Hence it appears what the Lords end hath been and yet is in exhibiting outward manifestations of his Truth To what end does he shew us things without us but that we should look for the like things within us Before our eyes Jesus Christ is evidently set forth crucified in you Zach. 12.10 They shall look upon me whom they have pierced saith the Father and they shall mourn for him as he that mourneth for his only Son they have pierced the Father and the Son the Father in opposing his attractions and drawings by his Law his Teachings his Corrections and they have pierced the Son in that they have grieved his holy Spirit they have crucified him afresh This is done in the valley of Megiddon when they are humbled by the preaching of the Gospel
4. 2. What good is in man is attributed to somewhat of God Thy power ibid. 3. Justification and Sanctification are all one not Justification first then Sanctification as men thank God for their Justification that 's intire then Sanctification in part among the conditions of Justification See Notes on Jam 1.22 4. The Doctrine of Justification by an operative Faith 1. Derogates nothing from the Holiness of God 2. Arrogates nothing unto man See Notes on Jam. 2.3 There is no Justification by the works of the Law 4. It is a presumptuous Tenent that works merit Salvation 5. What is the true justifying Faith It is not liveless it hath a form a soul a spirit See Notes on Gen. 15.5 6. Repreh 1. Who boast of a liveless Faith and Faith in the promise of God and Christ See Notes on Phil. 2.8 Repreh 2. Unjustifiable Justification by works of the Law Repreh 3. That by fancy and imagination See Notes on Gen. 15.5 6. 2. The Scripture fore-saw that God would justifie the heathen through faith This speech is not proper but Metonymical So vers 22. The Scripture hath shut up all under sin So Joh. 7.38 He that believes in me as the Scripture hath said And touching the Argument in hand Rom. 4.3 What saith the Scripture Ahraham believed and was justified and 9.17 The Scripture saith to Pharaoh and 10.11 and 11.2 In all which places where the Scripture is said to speak so or so it is to be understood that God so speaketh for our Apostle here speaks of the Scripture as of a man or as of God himself and that the Scripture fore-sees that which it fore-shews or signifieth before And therefore the Syriack Interpreter renders these words The Scripture fore-seeing God fore-knew The Reason In regard of the Scripture of which God is the Author fore-sight of God his impulse ends May seem to be from that Universal comprehension of this Divine Wisdom which reacheth from one end to another and mightily and sweetly doth order all things Wisd 8.1 More especially the Lord fore-knew how he would order the means of mans Justification and Salvation not only of the Jews but also of the Gentiles And therefore St. James Act. 15.16 17 18. After this I will return and will build again the tabernacle of David which is faln down And I will build again the ruines thereof and I will set it up That the Residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Known unto the Lord are all his works from the beginning of the world Amos 9.11 12. The residue of men is the remnant of Edom or Esau i. e. the Gentiles as Jacob signifieth the Jews c. Then adds known unto the Lord are all his works from the beginning What dispensations came to pass in process of time in the Church the same were fore-seen by God that so they would come to pass God justifieth the heathen by faith And this he foresees and foreshews before it came to pass for if the outward world be not without a mind but all things come to pass according to foreknowledge how much less shall the Church of God for which the world was made want a providence Observ 1. God's Commandment is everlasting and his Gospel an everlasting Gospel See Notes on Hos 8.12 Observ 2. Writing is Gods gift ibid. Observ 3. Let them take notice of this who neglect the holy Scriptures 2 Tim. 3.16 17. 2 Pet. 1. last what God himself did it s here said to be done by the holy Scripture Yet as much to blame are they who Deifie and make a God of the letter of the Scripture and mean time neglect what the Scripture directs unto as our Lord tells the Jews Joh. 5.39 Beloved what is the Scripture but God's Love Letter c. See Notes in Hos 8. But to assay the composing the difference between these who undervalue and overvalue the Scriptures The outward word is a witness of the inward and a vehicle of it as that which testifieth the inward word and by the Spirit accompanying it impresseth it upon the soul Joh. 5. It 's a vehicle for thus the inward word Christ is said to ride upon the outward Psal 45.4 1 Pet. 1.23 24 25. The Scripture preached before the Gospel unto Abraham Quaere What 1. Is the Gospel 2. What is it to preach the Gospel 3. What to preach the Gospel before 1. The Gospel hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the glad tydings it contains in it whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Gospel before The word answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying flesh not because it is news of things soft carnal suitable to flesh and blood but the quite contrary as we shall here anon for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing glad tydings of Christ come in the flesh not only in his own humane personal flesh but thine and mine otherwise what excellent news would it be to me and thee if Christ should take the flesh of all men if he took not also thine and mine Observ 1. The Scripture it self is a sufficient Preacher I doubt not but as things now stand if the Scriptures were only read and compar'd by Noble Bereans they would produce Faith as in the Eunuch How without a Preacher How a Preacher unless he be sent Who sends him Who but God who reacheth to the heart Then from the spirit to the spirit Alas Men run before they are sent and are sent out by them who are not sent themselves An Hydras Observ 2. What manner of men the Preachers of the Gospel ought to be even like unto God himself The first Preacher of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well might Paul magnifie his Office The best men Enosh Noah before the flood were Preachers 2. God preached before the Gospel unto Abraham Wherefore the Gospel is no new thing but known to Abraham and his seed namely the glad tydings concerning Christ and Faith in Christ and Righteousness and Justification by Faith Yea known to Adam and Eve Gen. 3. And therefore no marvel if known to the seed or sons of Abraham Whence doth it appear that the Lord in Scripture preached the Gospel unto Abraham's seed Exod. 34.11 This Gospel or glad tydings they believed not Numb 14.11 That this was the Gospel and yet not believed of them appears Heb. 4. Observ 4. Note hence what manner of men they are to whom the Lord preacheth and reveils his Gospel He preacheth it to Abraham and to Abrahams children these and only these can believe and receive it as ye will easily perceive if we well consider what the Gospel is viz. the glad tidings of salvation Ephes 1.13 of the Grace of God Act. 20.24 the power of God to salvation Rom. 1. of life and
vessel is filled full of something 4. We are all esteemed empty and void until we be filled by Jesus Christ for though we be filled or full of such fruits as we think good yet if we fail either in the Principle or in the end if we bring them not forth from the true Stock Jesus Christ and to the true end the glory of our God we are accounted empty of good fruits the Apostle speaks home to both Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the glory and praise of God That emptiness and voidness which the Lord discovers Gen. 1.2 The earth was empty and void The same he plainly discovers in the very same words Jer. 4.23 In vain and empty men who have not the Spirit of God I beheld the earth and behold it was void without form c. and this he declares to be the cause of his peoples misery as questionless it is of ours vers 19-23 Thus Job 11. Vain and empty man would be wise though he be born like a wild Ass Colt As we are accounted empty for want of the true Principle so for want of the true end Hos 10.1 Israel is an empty Vine he brings forth fruit to himself he brings forth fruit yet he is empty yea and so must be reputed while he brings forth fruit to himself until he bring forth fruit unto God Rom. 7.4 5. The best kind of filling is with the Holy Spirit of Jesus Christ c. 6. Observe the truth of the Spirits filling us which by Divines is called Spiritus Inhabitans And the Apostle Rom. 8.11 If the Spirit of him who raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you which is the rather to be observed because some of the Ancients as Basil and others are wont to interpret filling and fulness of the Holy Spirit often mentioned in Scripture to be understood not of the Spirit apart but only of the Charismata the gifts and graces of the Spirit contrary to a most certain Rule Ens dependens for if the Spirit of the Lord fill the whole earth how much more the Divine Man contrary to the express testimonies of the Word The Word of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Tit. 3.5 6. God the Father according to his Mercy hath saved us by the washing of Regeneration and by the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour 7. Observe Gods faithfulness and truth in performing his great Promise Ephes 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fulfill all things It is a good Rule which the Ancients followed in their Expositions of the holy Scripture that if the same word or phrase in the Original would admit of many or more than one signification and all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Analogy of Faith agreeing with the rest of Gods Word all significations might have their use And the Reason is of weight for if some one signification were admitted and the rest excluded which are as well consonant unto the rest of Gods Word there might be danger by reason of our weak and corrupt understanding lest that very sence which the Holy Ghost principally intended might be neglected and another not so proper made choice of which errour lest we run into I shall remember ye of diverse significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill or fulfil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end or put an end unto 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to satiate or satisfie 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or make perfect Of the first I spake in part before Christ ascended that he might fill all things with his spirit Our Translators put another word in the Margin which is to fulfil There is a truth in this as well as the former as also in all the following sences so that all these are Divine Truths Christ ascended that he might 1. fulfil 2. put an end unto 3. pacifie 4. satiate or satisfie and 5. make perfect all things I shall through Gods assistance and your patience speak somewhat of every one of these 1. Of the first Doctrinally 2. Of the rest by way of Application 1. Christ ascended that he might fulfil all things i. e. Omnia quae de illo prophetantur saith Anselm but that is too strait a Gloss for this place The Scripture may be said to be fulfilled diverse wayes but more properly to our purpose 1. When that which was commanded in the Law is fulfilled 2. When that which was foretold by the Prophets is accomplished 3. when that which was promised is performed 4. When that which was typified and shadowed out in a figure is made good by the antitype and truth of it Now Christ ascended that he might fulfil all things all these wayes 1. He fulfilled the Law Matth. 5.17 He came not to destroy the Law but to fulfil it 2. He accomplished all the prophecies which went before of him it were too large a discourse to shew the accomplishment of all prophecies in Christ See our Lords testimony Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me 3 He fulfilled the Promises for all the Promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 4. He fulfilled all the types and figures Col. 2.16 17. Let no man condemn ye in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ for the Law was given by Moses but Grace and Truth came by Jesus Christ Grace for the fulfilling of the Moral Law and Truth for the fulfilling of the Ceremonial Law Joh. 1.17 The Reason why Christ fulfills all things is considerable 1. In regard of the things to be fulfilled And 2. In regard of the fulfillers of them And 3. In respect of those to whom they are fulfilled 1. The things to be fulfilled are the Holy Scriptures especially the Judgements Prophecies Promises and Types all which aim at their accomplishment which is their end and that is Christ 1 Cor. 15.24 for whereas one jot and one tittle must not pass from the Law till all be fulfilled Mat. 5.18 1. Therefore of the Law Christ is the end of the Law for Righteousness Rom. 10.4 2. In regard of the fulfilling and accomplishment of Prophecies Promises and Types 1. 'T is for the glory of Divine prescience and foreknowledge of God when
〈◊〉 If pellis vulpina non valet assumet leoninam as now he hath done If Peters will not serve the turn then he draws Pauls sword If the Foxes skin will not do then he takes the Lions The Reason why the Devil hath his wiles and devises may be considered from the corruption of his Wisdom and Goodness wherein he was Created 1. His Wisdom degenerate into subtilty 1. In regard of the wiles themselves they are such as can proceed only from that subtle Spirit who is Simia Dei Gods Ape As therefore the Spirit of God passeth through all Spirits so Satan the subtle Spirit and more subtle than all the Beasts of the field he passeth through the thoughts and affections of men so far as the Lord will permit him and exerciseth his wiles and deceits in them He was an Angel of Light the Light in him is become darkness We may consider the Three Principles of the Angels Nature with Analogie to Body Soul and Spirit Body wind Soul fire Spirit light when by reflecting upon himself he saw his own excellency he grew proud and so lost his light then remained nothing but fire the fire of envy and wrath and that blown by the wind fecit Angelos ventos He was the most glorious Angel Corruptio optimi est pessima spiritual wickedness The Serpent was the most subtle of all the beasts of the field That which whets his subtilty seems to be his pride and envy at Mans future happiness Observ 2. Whither to refer the wily crafty and subtle disposition to do mischief whither else but to the Devil himself that Old Serpent called the Devil and Satan He hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent in the Original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search to try to prove to tempt The Serpent hath deceived me saith our old Mother Gen. 3. 2. The Devil hath in him a fire of wrath and envy and this he kindles in ungodly men this he blows and longs as earnestly to kindle as the Lord was desirous to kindle the fire of his Spirit Observ 3. We learn hence whither we may refer the errours of our judgements and the deceitfulness of our lusts See Notes in Ephes 4.22 Observ 4. God is not the cause of our being misled and deceived Deus neque fallere potest neque falli He is the very Truth it self God is faithful it is impossible that God should lie It reproves us all that though we know all this that the Lord himself deceives us not but Satan through the yielding of our own deluded hearts yet we are content to be deceived What though thou knowest all the wiles of Satan all his stratagems all his methods and wayes of deceiving that he useth in the world if mean time thou knowest not his subtilty which he machinates and exerciseth in thine own heart he hath his Dalilah in thy own bosome Exhort Be not ignorant of the Devils devises Sanballat would seduce thee into the place of Ono. 2. Pray to the Lord who is the only wise God Wisdom alwayes over-reacheth subtilty 2. God hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a complete armour What is here meant by Armour and Gods Armour The Reason considerable in regard 1. Of God himself He is the Lord of Hosts and hath all power and strength and what ever is in parts in the Creature is whole and in solido in himself 2. In regard of his Saints who are one with him they are in themselves weak and feeble such are the doves among the fowls and the sheep among the cattle and therefore since their strength is not in themselves there 's great need it should be in God Observ 5. Gods Armour is Armour of Proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Armour against which nothing can prevail so ye may observe it with the Criticks in the Holy Scripture both in the Old and New Testament That whatsoever hath the Name of God annexed unto it it is alwayes excellent in the kind as Gen. 32.2 Gods Host which is either by way of distinction added 1. Because Satan also hath his host of Angels or 2. Else for excellency sake as 1 Chron. 12.22 a great Host like the Host of God 2. The terrour of God was upon the Cities that were round about them Gen. 35.5 i. e. the greatest fear and terrour 3. Exod. 3.1 Horeb the Mount of God either 1. By Reason of Gods frequent apparitions in it to Moses and to Elias or 2. for the greatness of it so Psal 68.15 the hill of God is the hill of Basan presently it follows an high hill the hill of Basan 3. So Ezech. 28.16 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of God Exod. 9.28 which our Translators well render mighty thunderings The City of God Psal 46.4 and 48.1.8 So the Poet called Sparta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Sparta 4. Niniveh was an exceeding great City Jonah 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Translators put in the Margin of God word for word great of God or to God 5. As the Cedars of God i. e. tall Cedars Vatablus observes well that the Name of God added is a Particle of intention to increase the signification 6. Thus Moses is said to be exceeding fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Margin fair to God Act. 7.20 7. Thus the Minister is said to be a man of God implying what he ought to be an excellent man 8. Elias a man of God 9. Timothy thou man of God And thus people commonly look upon the Minister as he who ought to be such But I fear many look not so upon themselves who call themselves the people of God Whereas indeed there is the same reason for them they ought to be an excellent people The Saints that are in the earth they are excellent ones Psal 16.10 2 Cor. 10.4 Thus the weapons of our warfare are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty to God or exceeding mighty and the complete Armour the exceeding strong Armour 't is Armour of proof nothing can prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complete armour By this word the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 14.19 Sampson slew thirty Philistines and took their spoil He took their arms Chald. 2 Sam. 2.21 Abner said to Asahel Turn aside to one of the young men and take his armour Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Armour or Garments wherewith Josuah was cloathed by the Angel Zach. 3.4 I have taken from thee thy sins and cloathed thee with clean garments Chald. Paraph. with righteousness And we shall find that will prove the complete Armour the Armour in the Text if ye please to compare with these words Rom. 13.12 For what we here find called the whole armour of God we find there called the armour of light i. e. of God as God is light and Christ is light yea if ye look but vers 14. you will find the Apostle speaks home to our purpose where what he here calls the whole armour
took it in deep disdain that Christ should intimate he was greater than great Abraham What art thou greater than our father Abraham Why how great I pray you was your father Abraham Nay how little rather if you 'l hear him speak he 'l tell you I am saith he of himself dust and ashes Gen. 18.27 Instantiae hae in Abrahamo Jacobo Davide non sunt ad idem accommodatissimae peti possunt a Paulo Act. 9.6 a Davide Psal 57.7 Paratum est cor meum c. cantaho sono tubae And what was Jacob more how great soever in Gods esteem whom God names Israel and added a reason for as a prince thou hast power with God and men and hast prevailed Insomuch that the whole people of God the whole Nation of the Jews and the whole Christian Church is called by the name of Israel Gal. 6. Nay the Samaritans they also gloried in Jacob for so saith the woman of Samaria Art thou greater than our father Jacob Joh. 4.12 Why how great I pray you was your father Jacob Nay how little was your father Jacob If you 'l believe himself I am less than all the mercy and all the truth that thou hast shewn unto thy servant Gen. 32.10 So was David yet what shall I tell you of all the glorious titles wherewith God honours himself this one may swallow up all the rest He was the Type of Christ and such a Type as Christ himself is very often stiled by the name of David So great he was that he might seem not to know himself but indeed he scarce knew himself he was so little and therefore he asked God who he was who am I O Lord and what is mine house that thou hast brought me hitherto 2 Sam. 1.18 Then a man best knows himself and is best known of God when he is thus in a sort ignorant of himself Out of the same humble mind though equal in nature unto all and superiour in dignity to the most He vouchsafed saith St. Paul to serve his generation Act. 13.36 And so in regard of men our Lords passive Humiliation is exemplary unto us that we submit our selves unto the king as supream and governors appointed by him A Theam as proper to the Text as needful for these times But I hasten to the business of the day and descend unto the second step of our Lords Humiliation He became obedient Obedience is the submission of ones own will to the fulfilling of anothers will which includes the command of another and another who commands 1. The command of another as such for if the natural bent and inclination of ones own will be to the same act that is commanded without respect had to the command as such 't is vel nulla vel minor either no obedience at all or less saith St. Gregory because obedience properly respects the fulfilling not of our own but of anothers will 2. That other who commands is God or man not co-ordinately considered but subordinate for howsoever it be true that Gods Will is the first and highest Rule unto which all other wills ought to be conformed as by the first Mover the heavens are turned about yet according to that excellent order which God hath set in things one will draws nearer to that first will than another doth and that nearer will commanding is a second Rule to the inferiour will obeying as the first great Wheel of the Clock turns about all the Wheels yet it moves immediately the second and that the rest whence it is that he that obeys God is subject unto every ordination of man for the Lords sake 1 Pet. 2.13 And thus the Son of God submitted his own Will to the fulfilling of God the Fathers Will both immediately and mediately as to his Parents and Superiour Powers ordained of God and that in speaking doing and suffering Unto which three heads Tertullian de oratione hath reduced our Saviours obedience For whatsoever I speak saith he even as the Father said unto me so I speak and I came down from heaven not to do mine own will but to do the will of him that sent me Joh. 12.50 Jo◠6.38 He came not into the world to do his own will And do any of us come into the world to do our own will the will of the flesh the will of men or the lusts of the Devil No no 't is Gods peculiar property to have his own Will So that to do our own will 't is to rob God of his Property his Glory his Crown his Royalty Will a wan rob God What greater robbery what greater sacriledge what greater crime than Laesae Majestatis Whence saith St. Anselm In inferno maximè ardebit propria voluntas and therefore our Saviour though a Son yet learned he the obedience of a servant and shall not we be obedient as servants that we may be sons for shame thou which art but a man learn thou to obey since God himself obeys if thou disdain to follow the example of a man yet disdain not O man to imitate thy God Thou prayest that Gods will may be done thou dost well but who should do it Shouldst not thou that prayest for it The excellency of the duty it self many move us hereunto for to have this mind of Christ to be obedient unto our God conjungit animam Deo it joyns the soul in marriage unto God saith St. Bernard when soul and body and goods and spirit and life and faculties and members and actions and all we have and all we are is not ours but Gods and we not said to speak but Christ in us not to live nor move nor have any being but in God and God in us O blessed state Sic sic coruscat uxor radiis mariti Thus thus to be obedient unto God it is per amorosam unionem in Deum transfundi saith St. Bernard to be of one Mind one Will one Spirit with him But all men are not moved with this argument what then will necessity perswade them There is no duty accepted of God without obedience without obedience there 's no reward obtained of God for what is the Law without the obedience unto the Law yea what is faith without the obedience of faith And therefore the holy Ghost in Scripture hath so woven Faith into Obedience and Obedience into Faith that they are ordinarily taken the one for the other Observe I beseech you if it be not so Joh. 3.36 Act. 14.2 Rom. 10.16 and 11.30 32. 1 Cor. 7.19 compared with Galat. 5.6 1 Pet. 2.7 beside many such like places if well observed Yea what is charity it self though the end of the Law though the form of Faith by which it worketh though all Faith and other Graces nothing worth without it yet what is charity it self without the obedience of charity So 't is in the vulgar Latin 1 Pet. 1.22 For this is genitrix omnium virtutum the mother virtue as St. Jerom calls it which sets the eye
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenâ—â—l washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminatio and persons baptized are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
in improving their Natural Ornaments adding Artifical vers 9.10 11. 2. He prohibits the Woman publick teaching in the Church though our new Reformers send their Women to disturb our Congregations as the Fryar would have deceived St. Bernard by creeping into the hollow statue of the Virgin Mary said Good morrow father Bernard He answered Your Lady-ship hath forgotten that a woman is forbid to speak in the Church The Apostle shews the absurdity of it because thereby the woman should usurp authority over the man Which is 1. Against the order of Creation vers 13.2 The order of Providence vers 14. In the Text the Apostle poiseth this dejection and subjection of the woman with her Salvation nevertheless she shall be saved c. which may be considered 1. Absolutely She shall be saved 2. Relatively nevertheless she shall be saved 1. The Text absolutely considered contains 1. A Promise And 2. The Condition of it 1. The Promise The woman shall be saved by child-bearing 2. She shall be saved in child-bearing if she continue in faith and charity and holiness with sobriety Axiom 1. The woman shall be saved 2. The woman shall be saved by child-bearing 3. Though the woman were first in the transgression yet shall she be saved 4. She shall be saved if she continue in faith and love and holiness with sobriety 1. What woman is here meant not Eve but her Posterity and Sex of which the following words 2. What is it to be saved See Notes on Matth. 8. Salvation is a Relative term à quo from what ad quem to what Vide Notes ut ante Reason 1. From the necessity 2. The Love Grace and Mercy of God Of his mercy he saved us Truly I hope I may say of our sister she is saved through the Mercy of God who had been many times delivered from temporal evils common to all and from spiritual as might evidently appear by her meekness her patience her submission without murmuring under the hand of God Observ 1. If the woman shall be saved it shall hence follow that they as well as men have their lasting their everlasting part their souls to be saved This were not worthy the observing in this place but that the Devil among his manifold devices in these latter times to invite that Sex to a careless and dissolute ranting hath taught disorderly men to suggest unto weak women that they have no souls and therefore that they are not capable of reward or punishment after this life And if they have no souls they may use or abuse their bodies as they list The Blessed Virgin Mother saith My soul doth magnifie the Lord and my spirit rejoyced in God my Saviour Where she speaks of her soul and professeth belief in the Saviour of it Observ 2. The whole Sex of women may be saved or are in a capacity of Salvation She shall be saved the Apostle speaks as of one but presently explains it of all if they continue in Faith c. There is no accepting of Sexes more than of persons with God Gal. 3.28 neither Male nor Female Col. 3.12.13 Observ 3. The Apostle may be understood to speak as well of Adam's Posterity immediately after mention made of the first Male. Observ 4. Hence it followeth that there is no absolute Reprobation for since the Scripture takes away the subjects of that supposed Reprobation and affirms that they shall be saved or are capable of Salvation both men and women it will follow that there is no absolute and necessary Decree of reprobating either of them Consol This is great Consolation to the weaker Sex and a ground of Exhortation to the stronger not to use or abuse rather their authority unto tyranny over their future coheirs of life 1 Pet. 3.7 Husbands dwell with your wives according to knowledge giving honour unto them as unto the weaker vessel and as being heirs together of the Grace of life 2. The Woman shall be saved by Child-bearing But how by Child-bearing i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing forth children shall be saved or in bringing forth children according to the manner of the Greek Tongue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by weakness i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for per or in Rom. 4.11 Abraham is called the Father of Believers per praeputium i. e. in uncircumcision i. e. in the state of uncircumcision so the same Apostle 2 Cor. 6.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in much patience he varieth the phrase Verse 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the armour of Righteousness by honour and dishonour 2. Others here by Child-bearing Synecdochically understand not only procreation of children but also their education and bringing them up in the faith and life of God for so the complete bringing forth of children is their education and forming of them And thus the woman shall be saved by so doing Reason Because bringing forth and bringing up of children it is obedience unto Gods command in nature for such an impression the God of nature hath made in Females that they not only bring forth but also bring up their young and preserve them until they be past danger And therefore the Apostle 1 Tim. 5.14 I will that the younger women marry bear children guide the house c. And it is the Apostles condition of widows to be admitted into that number If she have brought up Children Verse 9.10 Object This may seem strange since procreation of children and bringing them up is natural and indifferent and therefore how then can it be a condition of Salvation which is Spiritual and Divine Because it is of great concernment to know the mind of God in Scripture that we diligently enquire and observe to whom and of whom the holy word and Spirit of God speaks Of whom speaks the Prophet this saith the Eunuch and 't is a very necessary question in all Scripture of whom speaks the Apostle this That the woman shall be saved by Child-bearing his whole discourse from verse 7. to the end is of penitent and believing and obedient women for want of due observing this great mistakes come to pass As when 't is said Whatsoever ye would that men should do to you do ye even the same if men of corrupt minds having done injustice were asked would ye be content that this should be done to you c. they to justifie themselves would say yea they would but it s said that Jesus spake that to his Disciples Matth. 7.12 compared with 5.1.2 i. e. such as deny themselves Luke 6. Verse 31. with Verse 27. But I say unto you that hear love your enemies Thus where our Lord saith Fear not them who can kill the body c. Some out of a Turkish fatal confidence have exposed their lives to imminent danger and without ground for they heed not that the Lord saith this to his Friends i e. To those who do whatsoever he commands them John
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
and weaknesses of the Saints and then all 's well These are pure and holy and godly in their own eyes but are not cleansed from their dung from their filthiness and uncleanness which comes out of their rotten heart Matth. 15. And this is many a Professors Godliness There are who very strictly keep the Sabbath reading Scripture hearing singing Psalms And thus having kept holy the Sabbath day they think they have expiated their former drunkenness and unjustice and merited to be prophane all the week after and this is many a good fellows godliness Nay are there not many who cozen and cheat under a pretence of godliness who pay their debts with their godliness and detain other mens Rights by their godliness what a horrible shame is it that they who pretend Godliness are noted to be more unjust than other men O tell it not in Gath publish it not in the gates of Askelon Nay 't is too late to take heed lest this should be known For Indians could tell the Christians that they learned to steal and to be drunk of them and the Turks are known to be more honest just and faithful in their dealing than many Christians are O how is the name of God blasphemed among the nations by our false godliness Ah pudet haec opprobria nobis dici potuisse non potuisse refelli have Gods judgements been in vain used against us these many years And shall not the Lord be avenged of such a nation as this But now a word of consolation the days are evil it s the reason of St. Paul to exhort us to redeem the time and they who will live godly must suffer persecution 2 Tim. 3.12 all who live godly in Christ Jesus must suffer persecution The Godliness which is according to the Law of the Father under fear it is the common state of Religious men who look towards God for since the Law makes nothing perfect and men being alike liable unto sin there is no provocation of envy but when men are lead by the Law unto Christ and receive power from him to mortifie their sin and exercise themselves unto Godliness in Christ Jesus then arises the envy and it must needs be so For Gods thoughts are not as mans read 1 Thess 4. Where-ever the eminent virtuous life appeared among the Heathen it was persecuted Enoch was not Noah was opposed by the whole world But herein is the eminency of virtuous and holy men seen by how much opposed by the present world by so much the more their love to God and man burns as the fire in the cold air by an Antiperistasis Job in the Land of Vz was an upright man yet how scorned and vilified But methinks I hear the disconsolate say But alas the worldly lusts and the Prince of this world oppose us It 's true and the Apostle expresly makes a Prolepsis or answers that tacit objection by calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by requiring those duties of denyal unto them in this present world gives us hope and courage If the Lord required these duties of us and gave no power for the performance of them there were some cause of complaint but whatever evil there is in this present world the same is counterpoised and overballanced by the good afforded us to resist the evil and vanquish it That we may the better understand this we may learn how to judge of the world that now is as also of that which is to come in reading well and considering the 5 Chapter of the Romans For the very word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the meaning of the word is a worshipping of God well From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies divine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamo as to pray or call upon God or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is senescere to wax old implying venerable old age which is honourable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Majesty which is digna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be worshipped So that he was accounted godly who offered Sacrifices who called upon God who reverenced old age This is probable because the Latin word pius is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek signifies fulness as he was held to be pious and godly who offered optima sacra pius deorum cultor not sparing in his offerings but gives the very best to God as pious Abel is commended for offering the fat Gen. 4.4 and Ecclus 44.15 Thus we read of Pium for the best Corn the fat of the kidneys of wheat pia thura the best Frankincence but our English word godly borrowed of the Low and High Dutch is most significative as importing a likeness unto God himself God-like so that he is said to live godly who walks worthy of God and is like unto him Let us then be exhorted to strengthen the weak hands and comfort the feeble knees put our whole trust in God imitate righteous Abel give God the best imitate Jabez 1 Chron 4.10 Jabez prayed or called on the God of Israel saying O that thou wouldst bless me indeed c. that thine hand might be with me and that thou wouldst keep me from evil that it touch me not or may not grieve me And God granted him that which he requested For the Grace of God teacheth us to deny ungodliness and worldly lusts c. This is the Divine Method first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach self-denyal The Grace of God that brings Salvation c. unteaches all impiety and worldly lusts and teaches to live soberly and righteously and godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present world The reason is this present world and time is our place and time of tryal and probation which cannot be without an adversary Christ himself hath promised that He will be with us unto the end of the world But it may be questioned how can we deny ungodliness Rom. 6.19 As ye have yielded your members servants to uncleanness and to iniquity so now yield your selves servants to righteousness unto holiness Whence we may observe 1. That hence it appears That the will of the Lord is our present sanctification that we ought to deny our selves and live soberly in this present world not performing our Duty by halves but imitating our Blessed Saviour Phil. 2.8 Who became obedient unto death even the death of the Cross Observ 2. Hence we may note how rashly many at this day deny that sin can possibly be subdued by the Grace of God when yet the Grace of God not only teaches us to deny ungodliness c. but also to live soberly c. these may be ashamed thus to deceive the people and to declaim against Gods Ministers who affirm and teach this Doctrine of Grace as if they taught errors whereas indeed they contradict not so much any Tenent of men as the very
Greek precedes both the great God and our Saviour Jesus Christ and couples both the great God and Saviour Jesus Christ together for these are the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas if the Apostle had understood any other great God here than the Saviour Jesus Christ he had added another Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath not done so that Jesus Christ is here asserted the true and great God But if our Apostle were here silent other Scriptures speak plainly enough as where he is said to have brought the children of Israel out of Egypt Jude Verse 5. And what the Psalmist saith Thy Throne O God endures for ever Psalm 45.7 The Apostle applies to the Son Hebr. 1.8 But unto the Son he saith thy throne O God is for ever and ever a Scepter of righteousness rightness or straightness is the Scepter of thy Kingdom So what the Psalmist in 68 Psalm and Verse 19. saith of God When thou didst ascend up on high thou leddest captivity captive c. S. Paul applies unto Christ Ephes 4.7 8 9. and they who tempted God Num. 26. 7 8 9. are said to have tempted Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents That also which holy David speaks of Jehovah and his Worship O come let us worship before the Lord our maker Psalm 95. The Apostle applies unto Jesus Christ Hebr. 3. So also what is spoken in Psalms Worship him O ye Gods the Apostle applies to the Angels Hebr. 1.6 and what the Prophet Esay saw and heard Esay 6.1 2 3. Holy Holy Holy Lord God of Hosts S. John understood and testified of Christ John 12.37 41. The same Divine truth may be made manifest and evident by many more Parallels between the Old and New Testament and a Divine Harmony between them both which if duly considered may put an end unto that lately revived controversie touching the Deity of the Lord Jesus Christ who in the Text is expresly called God and the great God Observ 2. Take notice then here that the Divinity may consist with the low mean and poor estate of the Humanity though he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled himself he emptied himself for our sakes he became poor to the poor is the Gospel preached Phil. 2.8 Observ 3. Behold then in Jesus the Godhead all the treasures of our Salvation hidden all the Heavenly goods all the whole Gospel the light of the everlasting life the light that expels all darkness blindness of heart and unbelief and doubting The Lord is God who sheweth us light Psalm 118. Observ 4. Herein is the godly wisdom which becomes our wisdom manifested unto us and believed on by us Observ 5. Herein is the righteousness of God which becomes our righteousness preached unto us ye are made righteous by the name of Jesus such Christians as have the being of Christ which is his Name his Shape his Life in them 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified but ye are cleansed in the Name of the Lord Jesus and by the Spirit of our God He is Jer. 23.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah-tsidkenu The Lord our Righteousness Herein is Holiness hereby are we made holy by the Name of the Lord Jesus Christ Observ 6. Herein is all Spiritual Blessing which comes upon us upon our Spirit Soul and Body God hath sent him to bless us with all spiritual Blessings in Heavenly things Herein is the everlasting Salvation There is no other Name given among men whereby they may be saved therefore he is called Jesus because he shall save his people from their sins Observ 7. Herein is the living hope and comfort which encourages us against our sins and in conquest over all our sins also our comfort against the wrath of God against the power and malice of Satan and against Hell Death Damnation and eternal Judgment Christ is our Righteousness our Saviour Immanuel God with us Observ 8. Herein is our peace Ephes 2. He hath made peace by the blood of his Cross the peace of God that passeth all understanding keeps our hearts and minds in Jesus Christ Phil. 4. Observ 9. Herein is the Joy the highest joy My heart is glad my Glory rejoyceth my Spirit rejoyceth in God my Saviour Nomen Jesu mel in ore melos in aure jubilum in corde Observ 10. Herein is our strength our Safeguard our Protection our Victory over Death Hell Devil all enemies outward and inward Blessed be God that gives us the Victory through our Lord Jesus Christ Observ 11. Herein the Crown of Life Righteousness and Glory and the Kingdom of God in Righteousness Peace and Joy in the Holy Ghost let us joyn all these together as the most precious Jewel and fasten them altogether in one Blessing Jesus enlightens me teaches me justifies and cleanses me sanctifies me blesses me makes me happy comforts me gives me peace gives me joy strengthens me defends me gives me victory over all mine enemies gives me the Crown of Life and a Kingdom of eternal Glory Hence then may be reproved those false Christians who hypocritically abuse the good word of God the Christ of God Matth. 26. Jesus Christ is our Saviour what a Saviour is and how said to save we have heard but how we may say he is ours we may learn of Holy Job Job 19.26 I know that my Redeemer liveth Such expressions in Scripture imply a common interest though the corruption of mans heart oftentimes deceives us and therefore its safest in application of these to distribute the general according to several persons as whereas Jesus Christ is called our Saviour to apply to me and thee and him So the Virgin Mary calls Christ her Saviour and Job his Redeemer every Soul knows how he has heeded the wholsome word how he has believed and obeyed God and the Gospel of our Lord and Saviour Jesus Christ The third Axiom or point herein to be considered is that Jesus Christ is the Blessed Hope These words are Metonymical where hope is instead of him who is hoped for There are three Theological Graces as Divines call them which are so named because they are employed and busied immediately about God and Christ Faith Hope and Charity S. Paul so reckons them up 1 Cor. 13. And Christ himself is expresly called in Scripture by the name of every one of them 1. Faith Gal. 3.23 24 25. Where what the Apostle calls Faith he presently calls Christ 2. Hope 1 Tim. 1.1 The Lord Jesus Christ which is our Hope 3. Charity Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Son who is his Love Thus also by the Blessed Hope we are to understand the hope of Blessing 1 Pet. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn lively hope which the Syriack renders hope of life The Reason of this
true nihil est tam ratione firmum quin vi rationis infirmari potest and therefore divine doctrine is propounded to our saith that it may be of Grace Rom. 4.16 And that our obedience of faith may be finally resolved not into uncertain Reason but into the Truth Faithfulness Power Mercy and Love of God And therefore Aquinas having brought ten substantial Reasons to prove the Creation of the world yet saith he I will not relie on these but rather on the sure foundation of our faith where it is said By faith we believe that the worlds were made by the word of God Hebr. 11. Observ 3. The word is to be done not some part of it See Notes in Jam. 1.22 Observ 4. Christian Religion is practice See ubi supra Exhort O ye who believe God be careful to maintain good works 1. They are profitable unto men 2. Conducing to faith and the end of faith 3. They are the end of our Creation 4. They are for the glory of God It is the Ministers duty to press urge and inculcate often and often this point of doctrine unto those who have believed God so St. Paul 1 Cor. 7.19 Circumcision is nothing c. but the keeping the Commandment Gal. 5.6 but faith which worketh by love and 6.15 but a new Creature St. James spends most part of his second Chapter upon this Argument And St. Peter 1 Pet. 2.12 2 Pet. 1.1 having mentioned the best faith and the highest degree of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet v. 5. Besides this giving all diligence add to your faith virtue to virtue c. hereby they shall not be barren v. 8. without these they are blind v. 9. hereby they get assurance of their calling and election v. 10. So it is in the V. L. Satagite ut per bona opera certam nostram vocationem electionem faciatis And Robert Stephen cites three Greek Copies wherein are read these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by good works make your calling and election sure yea v. 11. By these an entrance is administred unto us abundantly into the everlasting kingdom c. v. 12. I will not be negligent to put you alwayes in remembrance of these things v. 12 13 14. And as if he had not been yet careful enough v. 15. I will endeavour saith he that ye may be able after my decease to have these things alwayes in remembrance It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NOTES AND OBSERVATIONS UPON The Epistle to the HEBREWS And first on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 INtending through Gods assistance to read upon this Epistle to the Hebrews I shall take the Inscription of the Epistle for the Argument of my present Discourse And therefore I think it very expedient to premise and answer some Queries As 1. Whether this Epistle be Canonical or no 2. Who was the Author or Pen-man of it Which if we shall find further 3. Why he did not prefix his name 4. Whether this Greek copy be a translation only or the original tongue wherein it was first written 5. I shall give an account what principally moved me of all other holy Scripture to pitch especially upon this Epistle And these I think very needful to be understood by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preface for the particular opening of this Epistle 1. Whether this Epistle be Canonical or no It was questioned by some because it was not received by the Latin Church as St. Jerom tells us upon Esay 6. I shall endeavour to clear this doubt two ways 1. By Anthypophora 2. Directly 1. By Anthypophora counterpoising and ballancing one Authority by another For if we will be sway'd by Ecclesiastical Authority if any should doubt of this Epistle whether Authentical and Canonical or no because the Latin Church doubted of it we have other Authority sufficient not only to ballance but to preponderate and weigh down the Authority of the Latin Church For 1. The Greek Church did ever receive and acknowledge it for Apostolical 2. All the Reformed Churches at this day with one unanimous consent admit and approve the same as Divine and Canonical 3. The Latin Church its self hath now for many hundred years received and embraced it as Canonical and Apostolical But grant it had not yet should it no more infringe the Authority of this Epistle that the Latin Church for a time doubted of it than it disables the credit of the Revelation of St. John because the Greek Churches for a time did not admit it as Canonical But so much for our first Answer 2. A second is Direct and taken not from the Authority of men from which neither this nor any Scripture hath much dependance The insita argumenta as they call them sufficiently prove this Epistle to be Canonical They are these 1. The Power and Majesty of the holy Ghost speaking in this Epistle 2. The Divineness and Heavenliness of the Argument or Subject 3. The Heavenly Mysteries opened in it 4. The Concordance and Harmony of it with other prophetical and apostolical writings 5. And specially the magnifying the person and offices of the Lord Jesus These may sufficiently evince whence this Epistle came And to these we may add the Testimony of Fathers and Councils of which anon Take notice what is the Touch-stone and way to try the doctrine whether it be of God or no. Colours are tryed by Colours c. Take notice of the boldness of men in denying their consent unto Gods Truths Luther Epistola stromata like the Pictures under Houses make sowre faces as if they supported the building So doth the Church of Rome Take notice how far forth the Church may be credited in giving Testimony to the Scripture 1. So far as it 's obedient Otherwise how comes it to be a Church 2. Only as by way of Introduction as the woman of Samaria gave testimony of Christ Joh. 4.39 Because the Author and Pen man of this Epistle is not named as in the front and close of other Epistles some dispute hath risen thereabout And this was a secondary ground why the Canonical Authority of this Epistle hath been questioned for the satisfying of this doubt and further satisfying the former It may be answered 1. That the Author of the Book of Judges Ruth and Job in the Old Testament as also of the Books of Kings and Chronicles are not certainly known yet the Books themselves are not for that reason once questioned because the Spirit of God is relucent in them as here it is 2. This Epistle hath been confirmed unto us by the Authority of the Nicen Laodicean and Carthaginian Councils But as for the dispute touching the Author True it is that some have ascribed this Epistle to Clemens mentioned Phil. 4.3 And indeed Clemens hath written two Epistles to the Corinthians which are mentioned by many of the Ancient Fathers and divers quotations and testimonies there are taken out of them by the Fathers But the Epistles
arise in the heart Thus our Saviour executing his prophetical office spake to his Disciples as they were able to hear 2. There is a perversness and disorder in the Childs will and affections Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth such a Child qui nunc incipit lallare to learn the word the nurse useth to bring it to sleep lullaby as also perversness And therefore God by his Prophets dealt with them as we with children Iniquity is bound up in the heart of a child and the rod of correction bringeth it out Psal 94. thou correctest in thy law Heb. 12. whereby we become to be partakers of his holiness Gods purpose therefore being to make men partakers of his Divine Nature which could not be all at once but as they departed from the iniquity which they had lived in He imparted his Righteousness and Holiness to them as they departed from their unrighteousness and unholiness till at length all corruption being wrought out they become partakers of the divine nature 2 Pet. 1. Observ Prophecie is but an imperfect thing and a part of that which is the whole For Christ and his Kingdom comprehends all Wisdom all Power all Virtue all Light all Joy all Fulness Joh. 11.8.9 Ephes 3.18 19. All the fulness of God Joh. 1.16 Col. 1.19 God himself is the fulness and perfection it self but to have this or that reveiled from God and to be able to declare it and reveil it again unto men is but a piece or part of that Fulness and Perfection So that had any one of the Prophets attained to the fulness of God and been brought to the Kingdom of heaven yet what he himself should speak to men or God speak to men by him is not the Fulness it self but an imperfect work And albeit he had received that inexhausted fountain of living waters of which our Saviour speaks Job 9. And out of his belly did flow rivers of living waters Joh. 7. Yet were these Rivers but imperfect for as the Streams how plentifully soever they flow yet are they but Streams and not the Fountain it self So though the Prophets spake the Oracles of God to the instruction and reformation of men yet were they all finite and imperfect And the reason is they are finite and imperfect who receive them Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the measure of him that receives it Learn from hence the duty of a good Evangelical Prophet to imitate God himself who spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by parts Christ who spake as they were able to hear not to speak all at once Hence it is that to Prophesie is expounded by dropping the word Amos 17.16 to pour out the word by drops by little and little as the Vessel whereinto it is poured is able to receive it For a prudent Teacher ought to drop not to pour the Word all out at once for as he who pours water into a narrow mouthed Vessel if he pour all at once Operam aquam perdit he looseth both his labour and his liquour if he drops it it mollifieth and pierceth even the very stones Gutta cavat lapidem non vi sed saepe cadendo The falling drops will pierce a stone Not all at once but one by one This Moses well knew Deut. 32.2 This they well know who educate youth precept upon precept line upon line Isidore Hispalensis ingenio tardiore ligati labore studiis incumbent c. à Lapid in Amos 7.16 This is the Character of a Wise man Prov. 29.11 This prudency is observable in Abigail 1 Sam. 25.36 37. respectu temporis in respect of time in Elihu respectu personarum in respect of persons Job 32. In Discipulis respectu loci in the Disciples in respect of place Matth. 13.36 Ministris in the ministers Matth. 7. 1 Cor. 3.1 2. Objection Act. 20. How then do they deliver the whole counsel Many truths to some men are necessarily unknown because they are unworthy to receive them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth multiplicity of parts many parts The Syriack turns it all parts So that the point is God spake unto the Fathers by the Prophets in many parts Thus the Spirit of Wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapi. 7.22 1. The Reason of this in respect of God is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that manifold wisdom of God Ephes 3.10 which cannot be voiced all at once but by many parts Rom. 11.25 1 Cor. 15.51 2 Thess 2.8 Matth. 13.17 1 Pet. 1.11 12. Rom. 8. 2. In respect of men is their fall into many inventions Ecclus. 7.29 And therefore had they great need to be recovered out of them by many parts of the Divine Wisdom There are the seeds of all plants scattered in the earth and therefore the Sun sends his beams and his rain falls his doctrine drops like the rain Observ 1. The Lord hath many secrets and mysteries to reveil unto his servants the Prophets There are many and several parts as it were of Gods Wisdom even of that which is to be communicated unto men Innumerable treasures of Wisdom hidden in Christ Col. 2.2 3. Dan. 2.28 29 46. There are mysteries of the kingdom of God Matth. 23.11 Mysteries of the royal law or law of the kingdom Jam. 2.8 c. Observ 2. Though the Lord reveiled things necessary to Salvation unto Moses Deut. 29.29 and consequently to others of the Prophets yet he reveiled not all his heavenly truths concerning his works past or to come at one time or to one man but by degrees according to his own will and pleasure Numb 12.7 8. But in process of time the longer the more and as any Prophet was more capable and foreseen of God to be more faithful So he communicated the more unto him as the day is enlightned by degrees and as the Church grew from infancy to youth and from youth to old age Gal. 4.1 2. And as the people were more able to bear for all ages could not bear all things Gal. 4.1 2. Joh. 16.12 13. Job 6.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After many several sorts and manners either in or unto the Prophets or by the Prophets to the people In the first notion we must understand that generally the Oracles of God were of four sorts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the first Temple 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contains the holy Scriptures written by the Spirit of God which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagiographa holy writings 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prophecie which ended with Haggai Zachary and Malachy in the second Temple 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was heard after prophecie was ceased among the Jews in the time of the second Temple such was that Matth. 17.5 Hic est filius meus dilectus This is my beloved Son That to Paul Saul Saul why persecutest thou me Act. And that to Christ Joh. 12. I have glorified
13. We must not be wise above the Law In odiosis in things odious as punishments the Letter is not to be exceeded but benignius interpretandum favores sunt ampliandi we find not any mention made at all of Father and Mother in that Law There is the same Relation brought in between God and the Church through Faith in Jesus Christ for ye are all the Children of God by Faith in Christ Jesus Gal. 3. Hence it is that the same Scripture that is spoken of Christ Jesus the Son of God is spoken also of the Church and Congregation of Believers Matth. 2.15 After the death of Herod the Lord admonished Joseph to come out of Aegypt and bring the Child Jesus thence That it might be fulfilled which was spoken by the Prophet Out of Aegypt have I called my Son This is taken out of Hosea 11.1 When Israel was a Child I loved him and called my Son out of Aegypt My Son i. e. Israel for so he commands Moses to speak to Pharaoh Exod. 4.22 23. where it is observable that the punishment which the Lord first threatens he last executes Thus the Lord speaks to Jacob or Israel Isai 43.1 I have Created thee I have formed thee thou art mine and Isai 45.11 because he that sanctifieth and they that are sanctified are all of one for this cause he is not ashamed to call them brethren Hebr. 2.11 If the Sons of God then none of our own 1 Cor. 6. ult and 7. The woman hath not power over her own body c. Is not he thy Father that begat thee Deut. 32. The Noble descent of Gods Children If we be his Sons then we interpret all what he doth good just wisely done The Father lops goodly trees he brings in grapes and bids his servants tread them this is Patris Imperium See Luk. 2.49 Here is a promise of Bonum Officii as Psal 81.9 Mich. 5.8.13 these seem to be threats but they are promises The Gospel Matth. 1. Isa 58.13 14. Check thy desires in these and thou shalt delight in the other These are all empty Contemplations unless they be brought home and centred in our selves The God and Father of our Lord Jesus Christ is the God and Father of us all by Adoption of Grace through Faith in Jesus Christ and we are all the Sons and Daughters of the Lord Almighty Exhort To demean and carry our selves worthy of our Father Adoption is not known in our Laws nor in use in this Kingdom but was frequent in the Roman Common-wealth in force here by the Civil Lawes in which our Apostle was very well seen According to it the Adopted Children were most observant of their Father by Adoption and Grace ingratiated themselves put on as much as they could the persons of their Fathers took their names upon them So observant was Augustus of Julius Caesar Tiberius of Augustus c. by whose bounty they obtained inheritance So observant ought we to be of our Adopting Father Estote imitatores Dei ut filii charissimi Eph. 5.1 See by what wayes the Saints of old became the Sons of God if ye call him Father who without respect of person c. in fear now love casts out this fear Jus reverentiale remitti non potest As obedient children not fashioning your selves unto your former lusts of your ignorance 1 Pet. 1.14 2 Cor. 6.14 Rom. 1.4 Rom. 8.14 led by his spirit Rev. 21.7 Phil. 2. Genuine Children will not endure their Father to be dishonoured they imitate their Father Ephes 5.1 God the Father judgeth all men without respect of persons Amos 9.7 Are ye not as the Children of the Aethiopians to me e. If the Lord said so to his own people the Jews might he not say so to us presume not of the means he now affords he can take them away and Surrogate and Adopt the Turks and Jews There is one at this day surely an extraordinary man who hath written to the Jews and Turks That by reason of the Christians Life unworthy of the Gospel the Lord is taking them to be his people We are too apt to pretend and alledge infirmities and weaknesses yet to lay hold on promises the Lord therefore in these words requires a Duty and makes a Promise both in one as Psal 81.1 Mich. 5.13 NOTES AND OBSERVATIONS UPON HEBREWS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him THese words are the third Allegation or Proof of the Apostles Conclusion vers 4. whereby both parts of the conclusion are proved Christ's transcendent Superiority and the Angels due subordination and inferiority out of one and the same Scripture Psal 97.7 This third Quotation is to the like effect with the two former Observ 1. The Scriptures which speak of Christ's Dignity and Excellency are not few search the Scriptures Joh. 5.39 Observ 2. It is safe lawful necessary and by the Apostles own practice warrantable to make full and clear proof of the things which we teach and affirm concerning Christ No Divinity ought to be taken upon trust much less that which is taught concerning the person of our Saviour or the only true way of salvation which is our Apostles main scope in this Epistle Observ 3. That we should not affirm any thing concerning God Christ and the Holy Ghost by tradition from men but only such as we inwardly know by Divine Illumination and confirm by clear Testimony of Scripture Observ 4. Whereas Paul a man not unread or unlearned cites nothing but the Scriptures quotes none of the Heathen Poets or Philosophers no not any of the Rabbins or Hebrew Fathers in matters of Faith and fundamentals of Salvation We ought to produce better Testimony and Authority than the writings and sayings of men be they Humane or Ecclesiastical writers therefore the Papists do God and us yea themselves great wrong to obtrude Articles of Faith upon us by Humane Authority without Divine The third Allegation is extant word for word in the LXX Deut. 32.43 but it hath neither the Original Hebrew nor Vulgar Latin to confirm it though diverse of the Fathers see LXX Editionem the more unquestionable Authority is Psal 97.7 though there the Angels are spoken unto here they are spoken of The Psalm is to be understood of Christ In this judgement agree both Jews and Christians Ancient and Modern but whether of his coming in the flesh or coming to judgement here they differ In the words are these two points 1. God the Father brought or brings or shall bring his first begotten Son into the world 2. When he so brings him he commands all the Angels of God to worship him 1. God the Father brought c. For the clearing of this we must enquire 1. What world is here meant and 2. How the Father brought the Son into the world 1. What world are there any more than one We believe
doth imminere and is ready to take us captive 2 Tim. 2. ult and men are still in jeopardy and proper to our purpose in hand Gal. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not intangled be not obnoxious liable or subject to the yoke of bondage Confer Rom. 8.15 The Reason why they who are not yet delivered and redeemed by Christ are subject and liable to bondage is in the following words This comes to pass by the fear of Death Through fear of death they are subject to bondage What death is this Death is either 1. Natural Or 2. Spiritual See Notes on vers 14. The most that I have seen understand this to be meant of the natural death and take no notice at all of the spiritual howbeit both of them may be here understood which I shall shew anon Mean time let us enquire a little into the nature of fear what it is and how the fear of death makes those who are not redeemed and delivered by Christ subject to bondage There are four principal passions of the soul c. See Notes on Luk. 12. This fear being of the greatest natural and spiritual evil must needs be a great fear and that which brings men or is ready to bring them into bondage for whereas every man naturally loves his own preservation he consequently fears by nature whatever is destructive especially death natural if a natural man and spiritual if spiritually minded Now all fear induceth servitude and bondage or a servile condition because it is proper to servants to fear Rom. 8.15 The Spirit of bondage inclines to fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui metuens vivit liber mihi non erit unquam Observ 1. All natural men liable are to bondage through the fear of Death This enslaves those who might of all men be thought to be the most free-â—en as Philosophers and Wise men as also Princes and great men They report of Aristotle who â—new the immortality of the soul that being ready to dye and anxious concerning his future estate he said I came naked into this world I have lived a wretched life in it and I am departing a doubtful man out of it as not knowing what shall become of me Tu verò ens entium causa causarum miserere mei Adrian the Emperour who knew the Heavens and Stars so well as no man better but neglected him that made them He now about to dye as the Historian reports in his life said thus Animula vagula blandula hospes comesque corporis quae nunc abibis in loca pallidula rigida nudula nec ut soles dabis jocos Observ 2. Note hence what the condition even of Gods children while but children is by corrupt nature what it is and how vile it is we are liable and subject to bondage we are liable to the slavery and vassalage of sin and Satan the basest and very worst of bondages while we are yet under the spirit of bondage we fear Sin and the Law and Death and Satan Doubt We find this to be otherwise for many there are who are not redeemed and delivered by Christ who yet fear not death neither natural nor spiritual and so are not liable unto bondage 1. They fear not the natural death for fear is of an evil shortly in danger to befal us but death howsoever it may be near and very near yet is it apprehended as a far off by most men and therefore it is not feared according to our common speech I thought as little of it as of my dying day 2. As for the spiritual and eternal Death neither is that generally feared for we find many fearless careless and presumptuous Jude vers 12. without fear they are past all fear many desperate and without feeling Eph. 4.19 Desperantes tradiderunt See Jerem. 2.25 I have loved strangers and after them will I go And Wisdom 2.2 We are born at all adventure 1 Tim. 4.2 Having their consciences feared with an hot iron These are in a far worse condition than the other for they are under the bondage and slavery of sin which the other only fear and are liable unto But truly here as in in many other places throughout the holy Seripture the mistake of the Translators hath occasioned great obscurity of the Text For the words are not of that general extent as our English seems to make them but are to be understood with a particular restriction unto the children of God and indeed they ought thus to be rendered Christ took part of flesh and blood that through death he might deliver not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these children mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who but as many as all their life-time c. And so the Text rightly translated clears the doubt For whereas too many there are who fear neither natural nor spiritual death The children of God as yet ignorant and weak often falling into sin fear natural death and much more death in sin which are both threatned by the Law to the transgression of it and so are liable unto bondage under sin and under the law which forbids sin and denounceth temporal and eternal judgements against sinners yet gives them no power at all to resist sin much less to subdue it Under this fear the children live who differ nothing from servants And thus we understand what the Apostle speaks Gal. 4 1-6 Observ 3. Note here a true servile or slavish fear what it is It 's a principle of some good although it self can hardly be called good for a servant acts what he does not from himself but as outward from without But he who acts out of love doth it as from himself and from within as moved by his own proper inclination nor indeed can it be called good because the proper object of it is punishment which therefore as the greatest evil is most feared because what is contrary to it is by such an one most loved so that the best thing it loves is self-preservation And therefore such an one as doth good only for fear of punishment he is not yet in his heart departed from evil for yet he sins in that he would sin if he could sin with indemnity And the evil which in the Act he commits not he commits in his will and the evil will lives still and the work would follow but that he fears the punishment would follow the work so that although such an one do that which is good yet he doth it not well because that which seems to be done in the outward Act is not done inwardly in the heart Now this fear answers to the love of an hireling which is of the reward not of the work nor of him that sets a work yet is there some good in both these in that they both do good and decline evil the one for fear of punishment the other for hope of reward And therefore what good is in both is
is when they pray not that they may perfect holiness that they may be holy in spirit soul and body 1 Thess 5.23 they thank God for their justification that 's compleat and absolute but they thank God for their Sanctification in part it seems they are afraid to be too holy But if they be justified by Faith is not that Faith a most holy faith Jude vers 20. and does not that faith purifie the heart Act. 15.9 But what if Justification and Sanctification be one and the same thing Heb. 12.10 11. 1 Cor. 6. However they are so closely joyned together in themselves and in their effect that the justified man shall not see God unless he be sanctified Heb. 12.14 and that throughout for no unclean thing shall enter into the new Jerusalem Revel 22. Repreh 2. Nor doth their hypocrisie excuse the prophane world who are wont to use this compellation and name of holy brethren Ironically prophanely and in derision of all religious persons This is the practice of Satan and his instruments to discountenance and discourage the younger Saints of God by slanders and calumnies and reproaches cast upon the way of truth c. See Notes on Heb. 12.14 Repreh 3. Nor can we but take notice of the vanity of too many at this day who can allow the name and title of holy brethren and Saints unto those who abstain from evil and do good especially if there be any such of their own judgement and opinion yet the same men will not allow the same title of Saints or holy unto those who have perfected holiness in the fear of the Lord and have now obtained their consummation and bliss Such must not be called Saints O no it must be Matthew Mark Luke John Peter Paul not St. Mathew or St. Mark c. What unreasonable and unjust dealing is here But of all other they are most abominable who wallow in all uncleanness and filthiness yet account themselves holy such they say there are multitudes of if these be holy they are such as the Romans called Sacri quivis homo malus atque improbus sacer appellari solet saith Festus or as the Scripture calls most wicked persons by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints they say there are herds of such swine Consol To the weak brethren travellers in the way of holiness See Notes on Heb. 12.14 Exhort Let him that is holy be holy still Revel Let him persevere and increase in holiness The people travelling to the Land or Land of holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 5. Moses sent to enquire and search the land upon the false report of the spies the greatest number of the people became unbelieving and disobedient and so perished in Cadeshbarnea Deut. O let us think sadly of it it 's the condition of thousands we are taught by many that we are come to our journeys end while we are yet only in Cadeshbarnea Rom. 7. which we are taught is the height of the Christian holiness Let us take heed that we perish not by the like example of unbelief 3. The Hebrewsware partakers of the heavenly calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The compellation increaseth 1. Brethren that joyns them among themselves 2. Holy brethren that separates them from the uncleanness of the earth 3. Partakers of the heavenly calling that unites them to the God of heaven Quaere 1. What 's meant 1. By Calling 2. Heavenly Calling 3. Partakers of the heavenly Calling Calling is threefold Either 1. Humane as 1 Cor. 7. Or 2. Divine Or 3. Diabolical Our Lord in the Gospel takes upon him the name of an Housholder or Master of a Family who hath many servants whom according to the different employments in his great house the world he calls forth and diversly sets a work 1 Cor. 7.20 24. For because the necessities of men in this outward life are many the callings of men are also many whereunto the Lord calls them yet how many callings soever they be they must be all serviceable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be useful to some good end or other in this life And whatever callings are such they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befitting God and the people of God to be employed in them Therefore the Apostle 1 Cor. 7.20 having said c. to shew that every calling whereunto God calls men must be lawful and beseeming God and his people he repeats the same sentence and adds vers 24. Brethren let every man wherein he is called therein abide with God All these are callings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the animalish or natural man The Wise man having reckoned up many of these Ecclus. 38. he tells us verse 32. that without these a City cannot be inhabited and vers 34. that these maintain the state of the world These therefore are earthly callings which yet are first primum quod ante 1 Cor. 15. if men minded no better no higher thing 2. The Divine Calling is here meant which may be understood either 1. For that state of happiness and glory whereunto the holy brethren are called Or 2. For the Calling it self thereunto 1. In the former sence we read it Ephes 4.4 Phil. 3.14 2. In the latter sence this calling is taken either 1. For Gods gracious act in inviting men to repentance to this the Divine Wisdom calls Prov. 1. Or 2. For a Calling of the penitent and converted souls unto the participation of Grace in Christ 1 Cor. 7.15 1 Thess 4.7 The Divine Calling is here called an heavenly calling which is here meant which I call Divine or Heavenly because God himself in Scripture is signified by heaven Dan. 4.26.27 See Notes on Matth. 13.11 This heavenly Calling may be considered as 1. Absolute 2. Distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite unto the earthly calling 1. Absolute 1. Because of God and from heaven Phil. 3.14 Eph. 2.17 Heb. 12.25 2. Because the calling is unto God and unto heaven Rev. 4.1 11 12. Rev. 22.17 2. The heavenly calling is distinct and opposite unto the earthly calling 3. That which I call Diabolical is an avocation or calling away from the duties of our lawful earthly and heavenly calling for so as there is a Divine and heavenly Wisdom a wisdom from above which calls and invites Prov. 1.20 21 22 23. and Chap. 9.3 4. So is there a wisdom from beneath which is earthly sensual and devilish which calls and cryes Prov. 9.13 The Divine and Heavenly Calling is here meant 3. The Hebrews were partakers of the heavenly calling These words contain the holy Brethrens spiritual Prerogative of partnership in which we have 1. The Dignity wherein the holy brethren share 2. The participation or sharing in that dignity 1. The Dignity is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all and every of these ways the believing Hebrews were partakers of the Heavenly Calling though in their different degrees The word 〈◊〉 〈◊〉
was the house of God but Christ the builder of the house 2. Moses as all builders else was but a man but Christ was God also 3. That Moses was faithful as a servant in his masters house but Christ as a son over his own house We here again meet with the same argument I spake of largely the other day out of Matth. 24.1 2. yet with some difference that being the publick Temple and house of God this more private In the first dissimilitude or disparity we have these divine Axioms 1. Moses was an house of God 2. Christ made that house 3. Moses is accounted worthy of honour who is such an house of God 4. That Christ is accounted worthy more honour and glory than Moses in as much as he who made the house hath more honour than the house 1. Moses was an house of God So I rather understand the words in the genuine and proper expression than add any thing to them as I find most Commentators here to do when they say that Moses was a part of Gods house which also is true but if the words will carry a good sence of themselves what need we add any thing to them The Apostles drift is plainly thus much to prefer Christ before Moses as much as the Maker and Builder of an house is to be preferred before the house In which comparison it 's evident that Moses is likened to an house as Christ is likened to the builder of an house I dare not willingly transgress that precept Prov. 30.6 Add not unto his words lest he reprove thee and thou be found a lyar In these words let us enquire 1. In what respect Moses was an house c. 2. What kind of house Moses was unto his God and Christ 1. An house is a building to be inhabited and such in special manner is the man made for God himself to dwell in I dwell in the high and holy even with him c. Esay 57.15 So St. Paul tells the Ephesians Eph. 2.20 So every particular believer as Moses Heb. 3. And the Lord hath promised to dwell with the obedient man Levit. 26.11 Ezech. 37.26 27. which he fulfills Rev. 21.3 He takes up his residence in them 2 Cor. 13.5 That living word Christ is in the mouth and in the heart Rom. 10. The Reason of this why Moses the house of God hath honour appears from the consideration of the causes no other than God himself the Fountain of honour 1. He is the Maker of this house 2. He is the owner of it The Prophet puts both together He hath made us and not we our selves we are his people 3. He is the inhabitant of the house he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence proceeds the honour of the house as the Oratour could say Non Domus Dominum sed Dominus Domum honestat Whence those more noble sort of Mannours of which divers inferiour Lordships held were called Honours as the Honour of Richmond the Honour of Hampton and the like so called because heretofore honoured by the residence of the King We may add other reasons hereunto as from the form of the house more noble and honourable than others such is the upright figure of mans body Os homini sublime dedit coelumque tueri Jussit But much more honourable is this spiritual house from the upright heart that indeed procures the greatest Honour to the House from the consideration of the form of it it 's beautiful and glorious inwardly so Moses is said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding fair as the name of God added to things shews them excellent in their kinds or fair to God But above all the rest that which brings honour to this spiritual house is that it is made according to the Idea and pattern of God himself Gen. Job Lastly the honour of the house proceeds from that glorious end for which it is made as to glorifie God the ultimate end of man and that beneficial end unto mankind to be a Prayer-house unto God for all nations Observ 1. Hence it follows that man the spiritual house of God is an honourable creature this is the reason why the Apostle Phil. 2.3 1 Pet. 2.17 gives command to honour all men See Notes on Phil. 2.8 Observ 2. If the house of God be accounted worthy of Honour we ought in all things so to behave our selves as becomes the house of God In omnibus operibus tuis praecellens esto saith the Son of Syrach every word thought action ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as becomes thee and is worthy of God for consider what thou speakest and doest it 's unalterable Volat irrevocabile verbum And therefore when one asked Xeuxes the Painter why he was so exact in his work O saith he Pingo aeternitati So exact be thou and thou hast a better reason for it say aeternitati operor Nor do other than the best words and works befit the house of God In his temple all men speak of his Honour Psal Such an exactness of conversation is reported of divers of God's Saints in their several Generations holy Basil Hierom Bernard they acted all they did with a mind lifted up above men as the Scripture saith of Jehoshaphat that his heart was lifted up in the ways of God they seemed to be not men but Angels Vivebant ut Numina loquebantur ut Oracula and why they considered they were the habitation of God and God dwelt in them and such an holy spotless conversation might through the Grace of the same God be attained unto did we every day think with our selves this day may be my last when I must give an account of all things done in my body when not I but Christ will judge how soberly and justly how godly how patiently how humbly c. I have acted in the body how becoming and worthy the Temple of the Holy Ghost Observ 3. Since we are the houses of God and accounted worthy of Honour we ought to esteem our selves according to that Honour to act in all things answerable thereunto it 's the wise man's advice Leave not a stain on thine Honour Ecclus 33.22 Reproached thou mayst be but it must be thy care that it be not justly the Lord Jesus although being reviled he reviled not again yet he vindicated unto himself the Honour due unto himself therefore when the Jews had reproached him I have not a Devil saith he but I honour my Father and ye dishonour me John 8.49 Repreh Such as dishonour the houses of God Rom. 1.24 He that refuseth instruction or building up despiseth his own Soul Prov. 15.32 Through negligence of the hands the house drops through Their heat and fire of concupiscence burns up all the houses of God in the land Psalm 74. Prov. 25.28 He that hath no rule over his own spirit is like a City that is broken down and without walls
is careful and faithful The servant is faithful so far forth as he is trusted and he who is so is reputed a faithful servant though trusted but in few things Matth. 25. Now because a servant knows not all his Masters mind nor what his Master doth Joh. 15. He therefore cannot be said to be trusted or to be faithful any farther And because the servants abode in the house is not durable his care reacheth no farther than his abode Ezod 33.11 such as requires the greatest faithfulness It is not said that Moses knew the Mystery of the Tabernacle the Instruments and Utensils thereof they concerned the Master of the house It was enough for Moses to make all things according to the pattern that was shewn him in the mount Exod. It was enough for him to be a faithful witness unto those things which Christ his Lord and Master and his Apostles should afterward speak of As Saul's servant was intrusted with seeking his Masters Asses But when the business of the Kingdom was to be spoken of Sauls servant was to be sent before 1 Sam. 9. as Moses was and John Baptist Joh. 3.28 And it was enough for Jonathans servant to gather up the arrows He knew no more of his Masters mind and it was enough that he was faithful to that trust Observ 6. Hence appears how great the love care and faithfulness of the Lord Jesus is over his Church he takes upon him the most endearing and nearest relations and such as require the greatest faithfulness as of a King toward his subjects a shepherd towards his flock Isai 40. Ezec. 34. Joh. 10. A Lord of his Vineyard over his Vineyard Isai 27.2 3. principal branch in it Psal 80. An Husbandman over his husbandry Joh. 15. 1 Cor. 3. A Physitian over his patient a Redeemer over the Captives a Master over his Servants an Husband over his Wife a Father over his Children an head over his members Can he be neerer to us He is Emmanuel and that to the end of the world Matth. 28. Observ 7. The Church of Christ the house and houshold of God is no mans nor belongs it unto any man it 's only Christs Christs House Christs Church Men have been are and may be serviceable unto God in it as Moses was faithful as a servant in all Gods house So we read of Ministers of God and faithful Ministers of Christ such was Epaphras Col. 1.7 and Paul vers 23. and Timothy 1 Tim. 2. Hence it follows that it is high presumption for any man to call a company of Christians his Church Observ 8. The Church is subject unto the Son of God that follows from the Law of Relation for the Son is over his Church as the Husband is Head of the Wife so Christ is the Head of his Church and therefore the Church is subject unto Christ Ephes 5.23 24. Observ 9. If the Son be faithful over his own house then ought the Church of Christ which is his house to be faithful unto the Son Exhort Since Moses is faithful in all Gods house as a Servant and Christ as a Son over his own house O let us be faithful unto Moses and be faithful unto Christ let us believe Moses and believe Christ Do we think that Scripture belongs not to us where it is written that the people believed the Lord and his servant Moses Exod. 14.31 What! must we then believe in Moses Chal. Paraphrase They believed in the Word of the Lord and in the Prophecy of Moses his servant So Jehoshaphat Exhorts 2 Chron. 20.20 Believe in the Lord and believe his Prophets 2. Surely there is an inward Moses who is Gods faithful drawer so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom the Father draws men unto the Son as the Proselites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. drawn as fishes are drawn out of the sea which is a figure of this wicked world which lyeth in the wicked one Isa 1 Joh. And therefore our Lords first Apostles were Fishermen who drew men like fish out of the power of Satan unto God Act. Moses is a faithful drawer whether we observe it or not Thus faithful is the Lord and Moses unto us Let us believe the Lord and his Servant Moses Ecclus. 33.3 More NOTES on HEBREWS III. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end HItherto the Apostle hath prosecuted the three disparities between Christ and Moses where having spoken of Gods House in the 2 3 4 5 and 6. Verses He now tells them what house he means all this while We saith he are that house of God if we retain c. The Holy Scripture after parabolical speeches is wont to give explication and to make special application of them so Isa 5.7 The Vineyard is the house of Israel Ezech. 34.31 Ephes 5.32 So here after the Apostle hath spoken so largely of an house he tells us what is meant by it In which words we have 1. the Believers privilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 2. the proviso or condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In both we have these Divine Axioms 1. Believers are Gods House 2. True faith confidence and hope in their operation and activity have a rule and course proposed 3. This race and course hath an end 4. If we would be the house of God we must fullfil that course to the end 5. They who hold on this course to the end shall be the house of God and Christ 1. Believers are Gods House where we must enquire 1. What house is here meant 2. How Believers are here understood to be Gods House 1. By an House we are here to understand not only an house of habitation but also the Tabernacle and Temple of God which the Lord often calls his House and thus the people of God are Gods House either 1. Joyntly as the whole Church and the Tabernacle is called the Tabernacle of the Congregation Or else 2. Particularly and severally 1. Joyntly as 1 Cor. 3.16 and 6.19 2. Severally so Moses was an House of God as hath been shewn 2. How Believers are said to be Gods House This is not to be understood after one measure or degree for although by Creation all men were intended and designed to be Gods House and Temple Isai 45.18 yet since the Fall all are not actually so but Believers are actually Gods House and that two wayes 1. Inchoate inchoatively according to a fair beginning when Faith which is the work of God Joh. 8. is wrought in them and the obedience of Faith and so the foundation is laid 2. They are Gods House mutably and with possibility of being otherwise at the first as it is evident by the condition here annexed if we hold fast But let us enquire in what respects the people of God and every one of them may be said to be an house of God and in what respects the Temple of God
our priviledges are granted upon condition of performance of our duties as vers 6. in the Text so vers 14. Ezech. 36 27-36 cum v. 37. Psal 32.8.9 Deut. 8.1 Zach. 6.15 2 Cor. 6. fine cum chap. 7.1 1 Pet. 3.6 Whence we may discover a notable device of Satan whereas the Lords method is ye shall be his house if ye hold fast c. Satan inverts this method and tells us we shall be Christs house whether we hold fast our confidence or not c. See Notes on Matth. 10.32 33. NOTES AND OBSERVATIONS UPON HEBREWS III. 7 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as the holy Ghost saith To day if ye will hear his voice Harden not your hearts as in the provocation in the day of temptation in the wilderness When your fathers tempted me proved me and saw my works fourty years HItherto we have heard the first part of this Chapter The Doctrine as we may call it Now followeth the second which we may call the use which may be inferred from the former diversly Either 1. Thus since Christ dwells in us and we are unto him a spiritual house only through confidence and rejoycing of our hope we must take heed of those things which are contrary to our hope and our confidence and rejoycing of it Such as is an evil heart of unbelief vers 12 19. 2. Or thus since the fruition and enjoyment of Christ is only conditional viz. Upon these terms that we run the race of Faith and Hope and Confidence and Rejoycing and hold on constantly unto the end that we fight the good fight of faith until all our spiritual enemies be overcome we must take heed lest we harden our hearts and so leave off this race and fight of Faith and so deprive our selves of the spiritual Canaan our true Rest and Sabbath which is Christ Chap. 3.19 and 4. 3. And yet there is a third way of inference thus by reasoning a minori if they sinned who refused to hear Moses let us take heed that we sin not much more through our unbelief and disobedience by refusing to hear a greater than Moses and so deprive our selves of the eternal Rest Every one of these inferences are good The use which our Apostle makes in this latter part of the Chapter of his Doctrine in the former is most what either dehortatory or hortatory 1. To disswade from Apostacy 2. To perswade them to perseverance And these two he continues until chap. 4. ver 12. where he resumes his former argument touching the Deity of Christ In his Use or Application our Apostle first lays his ground with a Scripture taken out of Psal 95. vers 7-11 and then builds his uses thereupon In the latter end of this third Chapter and in the beginning of the fourth and ver 12. In the Scripture cited we have 1. The Author of that Scripture And 2. The Scripture it self 1. The Author is the holy Ghost we may therefore consider the holy Ghost 1. As the Author of this and other Psalms And 2. As it gives authority to this and others And so it may be alledged to confirm the whole Book or Books of Psalms and other Scriptures and every part of them 1. As for the part of the Psalm cited it contains a dehortation and warning of the evil 1. Of sin 2. Of punishment Or the evil of sin dehorted from ver 7 8 9. and the effects of it 1. Upon the Lord himself ver 10. 2. From the Lord himself upon the sinners themselves ver 11. 1. In the dehortation and warning we have these Divine Axioms 1. The Holy Ghost is the Author of this Psalm named as of other Psalms and Scripture 2. The Fathers of the Hebrews 1. Tempted God 2. They proved him 3. They saw his works 3. The Holy Ghost saith to the Hebrews To day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness 1. The Holy Ghost is the Author of the Psalm named as also of other Scriptures The Apostle owns it to be the Spirits work so doth S. Peter Act. 1.16 This Scripture must needs have been fulfilled which the Holy Spirit spake before by the mouth of his servant David and Christ himself Luke 24.44 For the Spirit of God in any man owns and acknowledgeth what is of like nature to its self where ever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 12.11 and 34.3 This is the reason why many neglect the Psalms and other Scriptures they find no sweetness nor take any delight in them Paul by the Spirit in him judged of the Spirit whereby the Psalms were dictated These men want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God in themselves and therefore how should they relish or tast any spiritual sweetness in the Scriptures It must be the spirit in us whereby we judge of the spirit and the works of the spirit The Apostle having written touching spiritual things 1 Cor. 2.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The natural man saith he receiveth not the things of the spirit of God for they are foolishness unto him nor indeed can he because they are spiritually discerned Observ 1. The spirit of God hath its speaking faculty c. See before on Heb. 1.1 his manner of declaring his nature will ways works Ratio Why doth Paul here alledge the authority of the Psalm he did not before 1. He adds the authority of the spirit that it might appear God was the same Author of all the rest 2. In this Psalm David reproved the Jews from hence the Apostle would reprove them and therefore for more authority he refers it to the Author the Holy Spirit Observ 2. If the Holy Ghost be the Author of the Psalms and so of other Scriptures Hence it appears that the Scriptures have conformity with it and consequently are holy Observ 3. Hence it follows that the Holy Scriptures are spiritual and spiritually to be understood as the Apostle saith of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. So our Lord saith of the Gospel My words are spirit and life John 6. Observ 4. Note hence with what authority the word of God comes unto us As the Holy Spirit saith our Translation renders it not fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used the Spirit the Holy Spirit not as David but as the Spirit the Holy Spirit saith So though David be said to say any thing yet it is by the Spirit as Matth. 22.43 David in spirit called him Lord Yea whereas we have divers Titles of the Psalms which are extant in latter English Translations but were not in the former whereupon great complaint was made that the then Governours of the Church deprived the people of part of God's word this complaint was reasonable whereupon it was satisfied by adding the respective titles to every Psalm which had it in the Hebrew But since we have these
Titles what do we with them Are we not like children who when they have cryed for a thing and got it soon after we throw it away for what use is made of these Titles surely almost all of them speak the Holy Spirit the Author of the Psalms for what we read a Psalm of David should be rendred A Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictated unto David so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the Septuagint render them expresly so as it is true what S. Peter speaks of the whole Scripture so of the Psalms Holy men spake them as they were moved by the Holy Ghost Observ 6. That the Scriptures of the Old Testament are still of force in the New yea of as much authority as those of the New Testament 2 Tim. 3.15 16 17. From a child thou hast known the Holy Scripture all Scripture was given by inspiration c. Rom. 15.2 3. Christ pleased not himself for the reproaches of thee fell on me of Christ spake the Psalmist Psal 69.9 Ephes 2.20 The Christian Churches are built upon the foundations of the Prophets and Apostles 2 Pet. 1.19 We have also a more sure word c. Observ 7. What the Holy Ghost once spake he speaks the same thing still to every one the word is in the present tense and in and to those to whom he speaks for with him is no variableness nor shadow of change so that what the wise man speaks of God's works is true also of his words Eccles 3.14 I know that whatsoever God doth is for ever Observ 8. Note hence that the new or later Scriptures are confirmed by the old as the Prophets Doctrine was to be confirmed by Moses Esay 8.19 20. When they say seek unto them that have familiar spirits c. To the Law to the Testimony 1 Cor. 9.8 9. Say I these things as a man or saith not the Law the same c. For it is written thou shalt not muzzle the mouth of the Ox c. cap. 14 32 33. For the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace Act. 26.22 23. Repreh Those who neglect the Psalms as not making for their edification or what other reason they have for it it 's a piece of our late Reformation it is true indeed that some may possibly sing such Psalms as no whit belong to them as when the proud man sings Psalm 131. O Lord I am not puft in mind I have no scornful eye c. and divers the like and therefore it were to be wished that such should abstain from singing those Psalms which no whit belong to them But it seems not reasonable because there is some abuse of the Psalms by some therefore all should neglect the use of them Sure I am the primitive Christians edifyed themselves by singing Psalms according to the Apostles exhortation Col. 3.16 And Tertullian in his time tells us it was the custom of the Church so to do 2. The Holy Ghost saith to the Hebrews To day if ye will hear his voice c. wherein are 1. A Supposition 2. A Dehortation inferred thereupon Both which we may consider 1. Absolutely and apart 2. As the former inferrs the latter 1. Absolutely To day we ought to hear the voice of the Lord. 2. We ought not to harden our hearts 2. As the former inferrs the latter If to day we will hear his voice we ought not to harden our hearts 1. We ought to hear the voice of the Lord and that to day The word voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the voice of God is the illumination or light of the mind for by the voice we know the thoughts of the soul Ratio Nothing can be known of God could Plato himself say unless God himself by his Oracle reveal it whether this he do by immediate inspeaking or by means of those who are his truch-men and interpreters which comes all to one purpose for so the inward inspeaking is God's Oracle and they who speak ought to speak as the Oracles of God 1. Pet. 4. And thus it is true That he that heareth you heareth me Observ 1. The Lord then hath his voice for as he who made the eye shall not he see So he that made man's mouth shall not he speak Observ 2. The Lord puts forth his voice and would have it to be heard in his own house for such were those to whom the Psalmist spake Psal 95. in the words before the Text and such were they to whom the Apostle wrote Observ 3. The Lord puts forth his voice and would have it heard by way of teaching reproving c. Esay 30.20 21. Thine eyes shall see thy teachers and thine ears shall hear a word behind thee saying This is the way c. chap. 62.6 1 Joh. 2.27 Observ 4. The Lord would have his voice heard to day the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Christ is called Heb. 13. They who are of Christ's house have a day or light within them our Apostle observes this to have been in David's time Heb. 4.7 That there was a day or light of Grace in David's time after so long time our Apostle tells of a day-light of Grace 1 Thess 5.4 5. Ye are not in darkness that that day should come upon you unawares Ephes 5.8 Ye were sometimes darkness but now are light in the Lord c. Exhort Since we have this day-light of Grace shining unto us To day let us hear his voice let us take heed of stumbling Let us walk honestly as in the day in the light while we have the light with us Joh. 8.12 and 9.5 and 12.35 yet let us proceed on until the perfect day shine unto us Prov. 4.16 Locutius at Rome spake till he had an house built for him And the Lord speaks until we build up his spiritual house all the outward speaking tends to this all the outward hearing to make the man God's House his Oracle Josh 15.15 Sign Have we seen this day-ligh Have we heard his voice Surely if we have seen and heard him we believe on him His word abides in us we come unto him and we receive him as into his own house By these signs our Lord proves that the Pharisees had neither seen his shape nor heard his voice Joh. 5. That the supposition and dehortation may well be spoken of asunder we have warrant from the Jews reading of the Text who joyn the former words To day if ye will c. To those which go before in the Psalm O come let us worship c. To day if ye will hear his voice who is your Lord and God and ye the people of his pasture and sheep of his hands Or ye are the sheep of his hands to day ye will hear his voice O that to day ye would hear his voice and not harden your hearts But our Apostle warrants the reading of the Text as we have done To
ground of interpreting proper names in Scriptures what ye read Exod. 17.7 called Meribah the Holy Ghost here turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or bitter contention an appellative name instead of a proper name there are many examples of such in Scripture Matt. 1.23 Emmanuel Joh. 1.28 Rabbi Master we have found the Messiah which being interpreted is the Christ vers 41 42. Thou shalt be called Cephas which being interpreted is a stone Joh. 9.7 Go and wash in the poole of Siloam which is by interpretation Sent Act. 4.36.9.36 Barnabas a Son of Consolation Tabitha by interpretation called Dorcas and 13.8 Elimaz Hebr. 7.2 Melchizedech All the Patriarchs names interpreted by their Father or Mother and Moses by all which and many more it appears that who ever shall beside the proper names of persons or places give us the interpretations of them as the Holy Ghost here doth by the Apostle he doth us no wrong but we ought to acknowledge it a gift of the Spirit which for ought we know may be yet in the Church which the Apostle calls the interpretation of tongues 1 Cor. 12. Observ 2. Observe here how the Justice of God sets a brand of proper names on places where sins have been committed or punishments for sin as here Exod. 17.7 Numb 11.1 3. the people murmured Taberah the fire of the Lord and vers 34. Kibroth Hattaavah the graves of lust so ye read of a well call'd Eseche that is Contention and another Sitnah that is Enmity Gen. 26. Behold should the Lord set a name upon all the places where we have sinned against him where we have envied our neighbour where we have prided our selves where we have over-reached our neighbour in bargaining where we have provoked him to wrath where we have over-charged our selves with surfetting and drunkenness if names were stampt upon the places where either publickly or privately in our shops chambers studies or closets we have sinned against God and our Neighbour what a number of Meribahs of Massaes of Taberahs of Kibroth Hattaavahs there would be Lift up thine eyes to the high places and see where hast thou not been lien withal saith our Lord of the spiritual adulterers and fornicators Jer. 3.2 If all places should bear a mark of our sins it 's to be feared all the places would never be named Observ 3. That sin whereby the people hardened their hearts it was contention and strife for want of water Exod. 17. whence we may note that God's Israel may for a time want what is necessary for the satisfaction of natural desires as Israel here wanted water You will suffer your children to want something that they may own you and beg what they want of you And the true Israel of God may be thirsty and want the spiritual waters for the refreshing of their souls Psal 63.1 My soul thirsteth for thee hungry and thirsty their soul fainted in them Psal 107. Observ 4. Where there is such a want of spiritual waters we ought not to harden our hearts or complain murmur and provoke the Lord or grow impatient by unbelief but we ought to come unto the Lord and seek it by faith and prayer and wait upon him for it for he will give the waters of his Spirit to wash and refresh our souls if we seek it of him it is among the signs of the Messiahs's coming and appearing Isai 35. and it is added as a reason of all those great works which the Lord shall work in us The eyes of the blind shall be opened and the ears of the deaf shall be unstopped and the lame man shall leap as an hart and the tongue of the dumb shall sing vers 5 6. then the reason is added for in the wilderness shall waters break out c. Beloved we doubt not but all these things have been fulfilled in their time by our Lord in the dayes of his flesh as the Evangelists bear witness of them but our Lord hath told us Joh. 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father And therefore in the dayes of Christ in the Spirit all these are to have their spiritual fulfilling in us for so the Apostle prayes that the eyes of our understanding may be enlightned Eph. 1.18 and the deaf who heard not by reason of their hardened hearts the Lord's voice now hear what the Lord speaks in them and the lame who halted between two opinions these now can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were dumb can now sing praises unto the Lord. And the reason of all this is from the gift of the promised Spirit vers 6 7. For in the wilderness shall waters break out and streams in the desart c. And what is the wilderness but the dry and thirsty land even the soul that thirsteth for God As a dry and thirsty land where no water is Psal 63.1 This is the reason that by Sion we understand the Church of God why It signifieth drought and thirstiness it 's a company of those who can truly say with the Psalmist 143.6 My soul thirsteth after thee as a thirsty land and chap. 42.1 As the hart panteth after the water-brooks my soul is a thirst for God c. Observ 5. When we want the spiritual waters we must not provoke or chide Moses we must not contend with the faithful Ministers as these Fathers of the Hebrews did but rather desire their Prayers and that they would help with us For possible it is they may not have the Fountain Yet Apollos was mighty in the Scriptures yet knew only the Baptism of John Act. 24.25 Yea though they themselves have that fountain of living waters yet it is not in their power to give it unto others from their belly not the fountain it self Paul spake warily 2 Tim. 1.6 Stir up the gift of God that is in thee by the putting on of my hands They had the Spirit of God by the putting on of Paul's hands but it is the gift of God Nor are all in a like capacity to receive it Quicquid recipitur recipitur ad modum recipientis And what makes us fit to receive the spiritual waters Ye have need of patience that having done the will of God ye may receive the promise Hebr. 10.36 Act. 3.18 19. Repent and be converted that your sin may be done away and he shall send Jesus Christ c. Observ 6. We may often want the spiritual waters while we are yet in the wilderness and on our way to the Holy Land as the Fathers did Numb 20.1 So saith the Wisdom He that drinketh me shall yet be thirsty Ecclus 24.21 He that drinks of this water shall thirst again John 4. But our Lord saith He that drinks of the water that I shall give him it shall be in him a well of water Object How then doth Wisdom say
us and in us he walketh in the midst of the seven golden candlesticks which are the seven Churches Apoc. 2.1 He is now passing by us O call and cry unto him Jesus thou Son of David c. Then he will have compassion on thee and restore thee to thy sight which done remember thou do as they did Fellow Jesus in the way of holiness This holiness is either more general as it is opposed to all manner of uncleanness a most undefiled unspotted perfect purity free from all kind of pollution and filthiness 2 Cor. 7.1 Cleanse your selves from all pollution of flesh and spirit and perfect holiness c. Or 2. More special as it is opposed unto unchastity and incontinency and so it signifieth a cleanness or pureness from fornication and whoredom 1 Cor. 7.34 The unmarried woman cares for the things of the Lord that she may be holy both in body and in spirit So 1 Thess 4.3 Sanctification is described to be an abstinence from fornication And in this general sence and special also it is taken in the Text. Holiness is a part of God's Image which being considered according to the terms of it it notes a separation from one and an application to another this was figured in the Old Law and so it was only Ceremonial or Legal holiness which stood only in meats and drinks and carnal Ordinances c. Heb. 9.10 which typified the Moral and Divine Holiness and that which properly can be called holiness which is here meant This Holiness hath for the term a quo whence the separation is made all carnal and spiritual uncleanness yea all truly so called pollution of flesh and spirit 2 Cor. 7.1.2 The term ad quem that to which the application is made is God himself and his righteousness which righteousness and holiness are oftentimes taken one for the other Hebr. 12.10 11. Thus God himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as in nature and being he is severed from all his creatures yet he supports them all and all move and have their being in him he is dedicate and applied unto himself As the first and last from whom are all and to whom are all things This Holiness is either 1. Of things Or 2. Of persons 1. Of things So the Christian Faith is an holy faith Jude v. 20. the Christian calling an holy calling 2 Tim. 2.9 The Scriptures are holy Rom. 1.2 The Law is holy and the commandment holy Rom. 7.12 The Christian conversation an holy conversation 2 Pet. 3.11 In a word whatever is either a part of the Holiness it self or tends to make men Saints and holy ones of God 2. The Holiness of persons is that part of God's Image remaining in the Saints whereby they become like unto God holy as he is holy it is a godly walking in the light of God's Saints an Heavenly Communion and Society in the Love of God's Spirit A Conversation well pleasing unto God delightful to the blessed Angels beseeming and worthy of men As for natural things they have neither holiness nor unholiness in themselves but they get a name only from the use of them To the pure all things are pure but to them c. Tit. 1.15 But of it self nothing is common or unclean So the Apostle Rom. 14.14 I know and am perswaded that there is nothing unclean of it self So that what we read Job 15.15 The heavens are not clean in his sight however in many mens mouths yet ought to receive the true estimate according to God's own judgement Job 42. for 't is the speech of Eliphaz against whom the Lord is angry as also with the other two friends of Job as he saith vers 7. My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Joh hath Now among the things which Eliphaz spake unrightly of God this may be one That the heavens are not clean in his sight for besides that the heavens are the work of Gods hands Psal 102.25 and all his creatures very good Gen. 1. The heavens are the throne of God Act. 7.49 And God's will is done in heaven Matth. 6.10 We read no where in all the Scripture this testimony of Eliphaz only excepted that the heavens are unholy and unclean Besides all this the Prophet David calls the heaven holy Psal 20.6 He will hear him from his holy heaven or the heaven of his holiness This Holiness we are to follow i. e. eagerly and earnestly to pursue as was shewn before I shall repeat nothing but only shew wherein Holiness is to be followed for whereas some restrain Holiness to some certain actions Holiness is more large and is exercised in holy things spiritual words good Doctrine Psalms Hymns spiritual Songs and praises of God the godly ways of our Callings wherein we serve God with a pure heart a good conscience and in an holy life So that Holiness informs the whole Christian mans Conversation The Reason of this is considerable 1. In regard of God it is his will 1 Thess 4.3 and with this will we ought with all readiness to comply that it be done willingly if we enquire into a Reason of that Will for surely God's Will is not unreasonable or indeliberate it is for the most Noble and Honourable end and most profitable unto us that may be that he might assimilate us and make us like unto himself so he reasons Be ye holy for I am holy 2. A second Reason is in regard of our selves and that in regard of a double necessity 1. Praecepti of Precept in answer to the will of God which inferrs our Duty 2. Medii of means expressed in the Text Without which no man shall see the Lord. As he which hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy 1 Pet. 3.5 But it seems this exhortation is to a thing impossible an so ipso facto no Duty for the seven Angels Apoc. 15.4 sing thus unto the Lord Who shall not fear thee O Lord and glorifie thy name for thou only art holy Now if he be only holy what hope have we to be so But for our comfort in the verse before he is called the King of Saints Saints therefore and holy ones there are and why may not we be such 'T is true God alone is holy as he is said to be only good i. e. essentially and properly There is none good but God Matth. 19. None holy but he he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet many men and Angels are and may be truly said to be good by participation of his goodness and holy by the participation of his holiness as the Scripture speaks Heb. 12.10 2. Again here it may be doubted we are exhorted to follow peace with all men is this second exhortation of equal extent with the first must
David advanced to the Kingdom in Daniel delivered out of the Den and brought to honour Christ's ascension figured in Enoch whom God took unto him in Joseph triumphant whom Pharaoh called Zaphnathphania which Jerom turns the Saviour of the world In Elijah i. e. God the Lord carried up to heaven in a fiery chariot In David recovering all the spoils from the Amalekites Christ conquering Satan Hell Sin and Death and sending the spoil to his friends Thou hast ascended up on high thou hast led captivity captive and given gifts unto men even the gift of the holy spirit The first Religious men we read of were Christians Abel and Enoch and Noah and Abraham Isaac Jacob. If this speech be uncouth to call these Christians it may be excused as Eusebius doth libr. 1. of his Ecclesiastical History They were saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all those things which the name of a Christian contains in it as denial of themselves patience faith obedience love of God and their neighbour these were eminent in them They knew and acknowledged Christ the anointed of the Lod Abraham saw him saith our Lord himself Joh. 8. It was he who gave answer unto Isaac It was he who spake with Jacob and conversed familiarly with the Prophets and other holy men of God Whence it is evident that those holy ones of God were the same with these who afterward were called Christians all saved by the Common Saviour and partakers of the Common Salvation for there is Salvation in no other and anointed with the same unction of the Spirit according to which the Saints of God at this day are called Christians and accordingly the Prophet called those Nolite tangere unctos meos my Christians or Anointed ones Psal 105.15 Observ 3. Professors of Christian Religion have been of Old 1 Cor. 10 3 4. They all eat the same spiritual meat Moses suffered the reproach of Christ and esteemed it greater riches than all the treasures of Aegypt Hebr. 11.25 26. All these things were examples or types and were written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Whence it is evident that the same Religion which Abraham Isaac and Jacob professed and the same life which they lived the same true Christians at this day profess and live and that from the same Faith for Abraham believed God and it was accounted unto him for Righteousness and to the obtaining of the same blessing for as many as believe are blessed with faithful Abraham Observ 4. See the ground of that uniform life observable in the Patriarchs Prophets and other holy men of God in the Old Testament Jesus Christ the life of every holy one of God He is the same in all This justly reproves those who neglect the Old Testament as a Scripture not pertinent unto us being Christians or if it belong to us then it is but to reveil unto us what the Patriarchs of Old did and what befell them or some such like historical end whereas indeed the whole Christian Religion which we now profess is contained in the Old Testament If any man be otherwise minded let him consider how and in what manner the Gospel was preached at the first How often have we in the beginning of St. Matthews Gospel ut impleretur c. Our Lord refers to the Old Testament for the Doctrine of the New Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me and those Books comprehend all the Old Testament 1. In the Law of Moses Joh. 5.46 For had ye believed Moses ye would have believed me for he wrote of me yea there is such a necessity of believing Moses that otherwise we cannot have Faith in Jesus Christ Mark his next words But if ye believe not his writings how shall ye believe my words 2. They were written in the Prophets Rom. 1.2 Paul separated unto the Gospel of God by his Prophets c. 3. In the Psalms Hebr. 1.2 full of quotations out of them Yea which is worth the observing the Apostle professeth that when he preached the Gospel of Jesus Christ he said nothing else but what the Prophets and Moses foretold Act. 26.22 Having obtained help of God I continue untill this day witnessing both to small and great saying no other things than those which Moses and the Prophets did say should come that the Christ should suffer c. Though he who shall go about to declare this out of Moses and the Prophets shall be accounted of some prodigious Sect or other or said to be a man not in his right mind As while Paul was speaking these words Festus cryed with a loud voice Paul thou art beside thy self though as he answered he was not mad but spake forth the words of truth and soberness Yea they who neglect the Law and the Prophets and sever them from one another and the Gospel from both these rather are not in a right mind nor know what they say as the Evangelist speaks Mark 9.5 6. Confer Notes on Jam. 1.22 2. Jesus Christ is the same to day There is a double hodiè or to day 1. The one noting the present day 2. The other is a day of longer continuance Deut. we command thee this day yet larger as Christs incarnation and birth so some understand that in Psal 2. Thou art my Son this day have I begotten thee which therefore they restrain to his incarnation and birth because St. Peter cites the same words of the Psalm and applyeth them to what Herod and Pontius Pilate and the Jews had done unto Christ in the dayes of his flesh this is temporalis dispensatio Greg. The dayes wherein all things written and prefiguring Christ are to be fulfilled for all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes Acts 3.24 2 Cor. 1.20 Joh. 1. Grace and Truth c. This is the time when the mystery must be reveiled which hath been hid from Ages and from Generations but now is made manifest to his Saints c. Col. 1.26 27. The Life was manifested and we have seen it 1 Joh. 1. Observ 1. See then how near how present our Lord Jesus Christ is with us the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which was from the beginning which was yesterday the same is to day The Word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it dwelt in us it is Emmanuel God with us as it was God with them as it was yesterday so it is to day as it was in the beginning so it is now Our Lord commanded the seventy Disciples to preach that the kingdom of God was come nigh unto them because he himself was then come Luk. 10. And John the Baptist Joh. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And beloved happy we who have God so near unto us as in the midst of us When
who like their father Ishmael have their hand against every man and every mans hand against them And I would to God there were not too many such even of those who would be thought to be the only doers of the Word But that we all ought to be doers of the word and not hearers only may be proved undeniably from the parts of it For 1. As for the Evangelical Word no man I suppose makes question of it if any do our Saviour will resolve him Matth. 7. Where he taught his Auditors not to be hearers only but to do his sayings and in that general commission Matth. 28. he commands them to teach all nations to observe all things whatsoever he had commanded them 2. And as little doubt is there to be made of the Law For do we make void the law through the faith of the Gospel God forbid yea we establish the law Rom. 3.31 For Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 For verily I say unto you saith our Saviour till heaven and earth pass one jot or one title shall in no wise pass away from the law till all be fulfilled for it immediately followeth whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them shall be called great in the kingdom of heaven Matth. 5.15 19. Now both legal and Evangelical word teacheth us To love the Lord our God with all our heart with all our soul with all our strength with all mind and our neighbour as our selves to be perfect as our heavenly Father is perfect to cleanse our selves from all pollution of flesh and Spirit and perfect holiness in the fear of God To depart from evil and to do all good To put of the old man or the old conversation according to the Syriach and put on the new To dye unto sin and live unto righteousness To keep the Sabbath i. e. to cease from our own works and to keep the Lords day or do the works of God The first is our conformity unto the death of Christ The second to his Resurrection So that the Gospel requires of us as much obedience as the Law for measure and degree if we consider these and the like places well Matth. 5.18 19 48. 2 Cor. 7.1 and 13.11 Col. 3.14 Tit. 2.12.13 Revel 22.14 compared with vers 18.19 And the reason may appear from mans just and due subordination to the Will of God which is reasonable and just because proceeding from a manifold right of Creation preservation redemption covenant and forfeiture And upon these the Throne of Gods Dominion is erected and into these as into the first principles and foundation of obedience the whole Word of God is finally resolved 1. He is the Lord our Maker our Creator and this is the end of our Creation we are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 2. This is the end of our predestination for we are predestin'd to be made conformable to the Son of God who went about doing good 3. The end of our election for we are chosen that we may bring forth fruits 4. This is the end of our Redemption for therefore Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works This was figured in Ruth the type of the Gentile Church saith St. Jerom who being redeemed by Boaz a figure of Christ in whom is our strength brought forth Obed a servant or doer according to that in the Hymn that we being redeemed out of the hands of our enemies may serve him in holiness and righteousness all the days of our life All which howsoever most true yet is there no Divine Truth so much opposed as this and that by all sects of Christians Disputes are endless I 'l but briefly name and resolve some of the principal doubts But if Believers in the Word are saved what need we be doers of the Word If less will serve the turn what need we do more Why should we be prodigal of our obedience why is this wast 'T was the question of Judas who bare the bag and is the tenent of some whose gain I fear is their godliness who measure their Religion by the purse and make choice of that which is the easiest and best cheap But though Believers of the Word be saved yet not those who believe the word of promise only as ignorant men conceive For Faith is an assent to Divine Truth which is not only that of promise but as well that of precepts prohibitions and comminations And God is as well to be believed when he commands forbids and threatens as when he promiseth for as his promise and his oath to the obedient are two immutable things Heb. 6.18 So Heb. 3.18 are his threatning and his oaths to the disobedient But howsoever it be true that Faith alone justifieth yet that faith justifieth not which is alone as all agree But as the Bride-groom Cant. 6.8 9. saith his Spouse is one yet there are saith he sixty queens and eighty concubines and virgins without number Faith hath her Train and Retinue of other Graces attending on it inwardly joyned and united to it and inseparable which cannot be severed from it 2 Pet. 1.5 Add to your faith c. 8.11 For from the assent of the mind unto Divine Truth which we call Faith The soul advanceth it self and is carried out unto the thing believed in a double act of hope For God who is objectum beatificum and in God who is the Author actus fruitivi But these acts of Faith and Hope have an eye at a mans own proper good and look no further Indeed they go out of a man to purvey for that good yet so that they return home again and rest there as a man goeth forth to the Market to buy himself meat yet eats it not there but at his own house But thus a man should make himself his own end And therefore this Faith and Hope cannot be saving alone but must be acted unto Gods honour which cannot be done but out of Charity and thus by works is faith made perfect saith our Apostle By reason of this near conjunction and union of Faith with Love the holy Ghost in Scripture useth Faith and Obedience the one for the other neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 ye have the same sentence Gal. 6.15 only Obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God And where the one of these is denyed there the other is denyed also Rom. 10.16 All have not obeyed the Gospel Why so For Esaiah said Lord who hath believed our report Deny the consequent
of the one and deny the consequent of the other Joh. 3.36 He that believeth on the Son hath everlasting life Do ye expect he should oppose this with he that believeth not So we turn it indeed but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that obeyth not the Son shall not see life 1 Pet. 2.7 Vnto you which believe he is precious but unto those who are disobedient the stone which the builders refused the same is made the head of the corner Their contraries are used as promiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14.2 Rom. 11.30 32. beside other like places By reason of this near union of Faith with Hope and Love the Holy Ghost in Scripture ascribes the same effects to all 1. Sometimes of Duty so Faith purifieth the heart Acts 15.9 and so doth Hope too 1 Joh. 3.3 and so doth shewing Mercy to the poor Dan. 4.27 2. Sometime of reward so by Grace ye are saved through Faith Ephes 2.8 and so by hope we are saved Rom. 8.24 And God will render unto those who by patient continuance in well doing seek for glory and honour and immortality eternal life Rom. 2.6 7. And many such harmonical mixtures there are observable throughout the Scripture where the Holy Ghost hath curiously woven three Graces one within another meaning they should not at all be severed for howsoever in contemplation for distinct knowledge sake we are wont to consider Faith apart from other Graces yet in real action and performance they neither are nor can be severed For be it so that saving Faith is an assent of the mind unto Divine Truth as for example that the Iniquity is so evil as it is and the Righteousness so good as it is and that it is Gods will we should eschew that evil and do the good and that to this end he hath sent Christ to dissolve in us the works of the Devil and to become the Author of eternal salvation unto those that obey him to strengthen us unto all obedience it cannot now otherwise be but these truths firmly believed and yielded unto should beget obedience unto the Commandments of God I say not that man by I know not what over-ruling necessity is compelled either to believe or obey but upon the exercise of this belief necessarily follows the practice of obedience as it is in a mans choice whether he will use his eye or no he may shut the window and keep out the light or close his eye but if he will use his eye how can he use it but in seeing even so he may put off if he please and suspend the exercise of Faith but if he practise it he cannot otherwise than in good works And therefore the Apostle requesting the Thessalonians to pray for him that he might be delivered from unreasonable and wicked men 2 Thess 3.2 gives this for a reason why he makes that request for all men saith he have not faith as if he should have said if they had faith they would not be unreasonable and wicked as they are And this Beloved if well considered cannot but discover a great deal of unbelief and perhaps in those who thought themselves very faithful men before But what if we conceive a Believer as soon as he can be called so upon his first act of Faith suddenly surprized and taken away before he could be a doer of the Word shall such an one be accepted of God I will not question the possibility of this Hypothesis because I dare not shorten his arm with whom all things are possible nor dare I straiten his bowels whose mercies are over all his works so that I must think God would accept of such a new believer upon his first act of faith elicited why because such an one harbours in his heart a complete purpose and resolution to be a doer of the Word would God afford him time and opportunity to bring forth fruit worthy amendment of life and therefore surely because completa voluntas pro facto aestimatur God in this case would accept of such a new believer according to what he hath not according to what he hath not But shall a man that out-lives his first act of Faith and hath a perfect and confirmed will to be a doer of the Word but doth it not for want of opportunity shall such an one be accepted of God I Answer God only then accepts the will for the deed when the deed cannot be done as in the former case but when a believer survives his first act of Faith as 't is probable all men do he cannot justly allege an universal want of opportunity to be a doer of the Word For whereas good works are either 1. Common and may be done of all men as dying unto sin and living unto righteousness Or 2. More special and are restrained to certain orders of men 1. The former sort require no other opportunity than life time for what hinders a believer but that he may at all times thank and praise and glorifie his God pray unto him for himself for others for his enemies Why may he not mortifie the roots of those sins wherein he lived before why may he not give good counsel and draw others out of the same snare of the Devil out of which he is himself escaped And why may he not being himself converted strengthen his brethren to do the first kind and many like good works 'T is opportunity enough to live Indeed from the other sort God may seem to have exempted some men either 1. By not giving them Potestas and Authority so David must not build God an House but Solomon must Or 2. By not giving them Potentia and Ability outward instruments and means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God hath not equally divided unto all men So God commands not poor men to give Almes otherwise than by vote and sympathy for our God is not a Work-master like to Pharaohs Task-masters that would have brick made but they 'd allow no straw Now to have a purpose and resolution to do the first good works and not forthwith to practise them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no set time for them 't is not only without acceptance but exceeding dangerous because in these good works holiness which is the life of Faith consists without which no man shall see the Lord. But if a believer be throughly purposed and sincerely endeavour to wave no occasion of doing the latter though God should never offer such a man opportunity so to do yet would he graciously accept of such a purpose and reward it So saith God to David 1 Kings 8.18 Whereas it was in thine heart to build an House unto my Name thou diddest well that it was in thine heart So the Apostle to the Philippians Ye were mindful or careful of me but ye wanted opportunity But what then doth God alike accept of
this word being plural in the singular number as Castellio here turns it gloriam Martin Luther Herligheit and after him the Low Dutch and also our printed English Translations Glory The Reason why the Spirit of God expresseth this Glory in the plural number is because in Scripture when divine things are signified in their fulness the words are put in the plural number thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 thus very often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesses are in the Hebrew which we express only in the singular number not without injury to the Hebrew Text Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. and the great promise of partaking of the Divine Nature is expressed in the plural number 2 Pet. 1. thus Glories in the Text import fulness of Glory Another reason there is from the word opposite hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings which is plural and therefore the holy spirit would counterpoise them with the like weight of Glory The Reason why these Glories must follow the sufferings is the justice of the Father 1. In regard of Christ who therefore highly exalted him Phil. 2. and therefore he is said to be crowned with glory and honour for the suffering of death Hebr. 2.9 ought not Christ to suffer and so enter into glory 2. In regard of those who are Christs the justice of God who hath promised is engaged unto them yet lest we should seem to stand upon terms of commutative justice the Lord who hath promised is just when he performs his promise but bountiful and gracious also when he doth so both because these Glories in worth infinitely exceed our sufferings 2 Cor. and because the promise of Glory was made out of Grace the Apostle therefore wisely joyns both together I have kept the faith c. henceforth is laid up for me a crown of Righteousness which God the righteous judge shall give me 3. Another Reason may be given for this more proper to the next point Observ 1. Note here in what method and order the holy spirit hath placed these things of greatest moment sufferings leading unto Christ and glory after these sufferings The like Scriptures we have if we suffer with him we shall reign with him if we die with him we shall also live with him Observ 2. This method of the spirit is notable and quite contrary to that wherein the world instructs her Children for men are taught first to believe that they shall reign with Christ inherit glory honour immortality and eternal life and then to follow Christ in his sufferings then to die with him then to cut off the offending foot and offending hand and pluck out the offending eye and all this in way of thankfulness Quanto rectius hic St. Peter puts the Passions first and the Glories after Observ 3. The God of Glory prescribes his Servants their work first to be done and promiseth them their reward afterward Prov. 3. first they are wise and humble then God gives them Grace and Glory first they die and then they live first they suffer and then they reign if we suffer with him that we may also be glorified with him Rom. 8.17 The God of this world proceeds with his servants in a quite contrary method he gives them their reward in hand that present good which they desire the Hypocrites seek for honour at the hands of men and that their Master gives them Matt. 6. They have their reward Luk. 16. My son saith Abraham remember that in thy life time thou received'st thy good things and Lazarus his evil things he therefore now is comforted and thou art tormented Thus he himself foretells his Apostles and Disciples sufferings lest they should be offended Joh. 16.1 2. Axiom 4. The spirit of Christ in the Prophets witnessed before hand the sufferings of Christ and the glories that should follow The spirit witnessed of the sufferings of Christ The sufferings of Christ testified by the spirit are either in the spirit or flesh 1. In the spirit thus in Adam when his innocent nature in us was murdered Rev. 13.8 Thus when the good motions and inspirations of the holy spirit are quenched Hebr. 6.6 of these the ceremonial services and types under the Law testified the Lambs in the daily sacrifice The Reason of this Testimony of the Prophets touching the suffering of Christ and the glories following may be for the prevention of scandal which the Lord in wisdom foresaw would follow the Cross and therefore these sufferings must be foretold Thus the Apostle tells us that Christ crucified was a stumbling-block to the Jews 1 Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence our Lord sending answer to John Baptist's question whether he were the Christ or not saith The blind see the lame walk to the poor the Gospel is preached and blessed is he that is not offended in me Matt. 11. Observ 1. Hence appears the Antiquity of the Christian Doctrine touching salvation and the means conducing thereunto This the spirit testified unto the Prophets from the beginning of the world Observ 2. St. Peter here and the rest of the Apostles teach one and the same thing that the Prophets of old have done yea the Apostles in the New Testament required the very same Righteousness of God which was required before under the Old Testament even the righteousness of God by faith not imagined by fancy but such really and truly wrought in us by the spirit of Jesus Chrst Rom. 3.21 St. Peter useth the like method Acts 3.24 and 5.30 and 22.14 whereby they shew that the Law of Christ differs not from the Old Law but that both have the same founder and authour that the same God who gave the Law commanded also the Gospel to be preached yea St. Paul testifieth the same more largely Act. 26.22 23. Observ 3. Hence it appears as from manifold other Scriptures that the Doctrine concerning the Deity of the Son of God and holy spirit is no new Doctrine but that which was well known unto the holy Prophets Observ 4. Hence also it 's evident That the holy Prophets of Old spake not of themselves but by the dictate and instinct of the Holy Ghost so the Psalms which we say of David c. are indeed dictated by the spirit of God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore the Psalmist about to propound a parable saith I will incline mine ear unto a parable Psal 49.4 so that the doctrine of the Prophets as well as of the Apostles is the Testimony of the Holy Spirit That Spirit by which the Old Prophets spake and wrote was the spirit of Christ Thus we profess in the Nicene Creed that Christ spake by the Prophets The Scriptures or writings of the holy Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by divine inspiration they are testimonies of Gods spirit 5. The Prophets searched what and what manner of time the spirit of Christ that
are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art Science Wisdom Vnderstanding and Prudence All these have their Archetypon the Christ of God Thus the Divine Wisdom is said to teach the four cardinal Virtues which are famous among all Nations and recorded by the Orator and by the Wise Man Wisd This justly reproves illogical unreasonable men such as the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is come down in the likeness of man to teach them God's language and his Divine Logick and way of reasoning And the subtle Sophister the Devil unteacheth them the Divine Method of Reason and corrupts their understanding 2 Cor. 11. Thus Samuel reasons from the Lord 1 Sam. 15.2 Amalech laid wait for Israel in the way when they came up from Egypt Go therefore and smite Amalech and destroy all that they have and spare them not Thus the Lord reasons But how reasons Saul and his people They took of the spoil sheep and oxen the chief of the things which should have been utterly destroyed to sacrifice unto the Lord thy God And even so the Lord reasons Amalech hath devoured and licked up therefore utterly destroy these devourings sins but many reason Let us offer sacrifice that is better than obedience Thus the Lord of the Vineyard reasoned concerning the ungrateful husband-men though they had slain his servants Yet saith he they will reverence my Son But how reason the Husband-men They said among themselves Come let us kill him and let us seize on his inheritance Matth. 21.37 38. Thus the Sophister hath taught the men of this generation to reason when the Lord sends his Son to require the fruits of his Vineyard even the fruits of the Spirit even the fruits of righteousness which are by Jesus Christ they thus reason these are Popery this is the heir the Lord and Heir of all things we cannot be saved by our works let us kill him by our sins crucifie him again and believe that he is dead for us and the inheritance shall be ours Repreh 2. Those who teach and reason out Divine Wisdom by man's sophistry Thus some magnifie Plautus Chrysippus saying that if Moses spake Latin he would use Plautus his phrase if he reasoned he would use the logick of Chrysippus Thus some magnifie man's language and reason not considering that the Divine Doctrine was given to us that we should be changed into it not that we should change and fashion it according to our own corrupt reasoning Rom. 6.17 Exhort Let us speak the words which the Divine Wisdom teacheth Let us reason as the Divine Wisdom reasoneth Let us be wise with the Divine Wisdom holy with Gods holiness This we shall attain unto if as new born babes we desire the sincere rational milk This milk is reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Wisdom is no way contrary but consonant and agreeing with true reason and the genuine Art of it which we call Logick as it is clear and evident throughout the whole Scripture Nor is there any Topick or Logical place of Argument in all that Art that the holy Scripture will not afford an example of as all Logicians will easily grant Indeed some are wont to say that nihil est tam ratione firmum quin vi rationis infirmari potest that there is nothing made so fâ—rm by reason but it may again be weakned by reason But this is not to be understood of true Logick but subtil sophistry which is the corruption of it This may raise our estimation and teach us to set an high price as on the Truth and Wisdom of God so on the means conducing thereunto The Truth and Wisdom of God is no other than the Christ of God who is the very Truth of God yea God truly Esay As for the means remotely conducing hereunto it is that common ray and beam of Divine Light which shines more or less in all men and is the foundation of true Logick and reasoning 2. We ought as new born babes to desire the sincere rational milk The word here rendered to desire is not simply so but indeed to desire with great intention and vehemency the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to desâ—re but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire earnestly such a natural desire as new born babes have of their Milk Observ Take notice of our degeneration and of what necessity our Regeneration is the Lord calls us back unto the condition of childhood In malice be children children are not malicious They are minimè mali they are innocent Except ye be converted and become as little children ye shall in no wise enter into the Kingdom of heaven O what a deal of our manly work such as we have performed since we were men grown men must be unwoven and ravel'd Observ Note what the nature of desire is it 's a young one of our soul Herein our affective part differs from our apprehensive when we know or understand any thing we receive only the image of what we know But when we desire our soul is carried out unto the thing we desire NOTES AND OBSERVATIONS UPON II PETER II. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And spared not the old world but saved Noah the eighth person a preacher of righteousness bringing in the flood upon the world of the ungodly ALthough we have spent much time already concerning Noah his name the notations and reasons of it and the prophecy that went before of him as the Apostle speaks of Timothy 1 Tim. 1.18 together with the mystical understanding of all these Yet if we shall consider that all mankind was now destined unto destruction and unto perishing in the flood and that this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a notable emphasis this man found grace in the eyes of the Lord. This Man was just and upright in his generation This Man walked with God This Man was taken in exchange for the world Eccles This Man was he quem Dominus Deus ad reliquias secundum semen hominum reservavit ut esset Ecclesiae seminarium saith Ambrose we will consider these things and much more might be added concerning this Man I hope it will not be tedious unto you to dwell a little longer on the same Argument that so we may imprint in our minds more deeply the character of his holy conversation and according to his Example rest from our own thoughts cares affections and works and generally our vain and earthly conversation and walk with God and study to approve our selves unto God and true righteousness and holiness and be without blame in the midst of a perverse and gain-saying generation that so through the Grace of our Lord Jesus Christ the true Noah we may find Grace in the eyes of the Lord in the time of the overflowing scourge The Spirit of God in Scripture makes use of Noah's example and the Flood to divers holy purposes 1. To figure out Baptism 1 Pet. 3. 2. To forewarn men of security