Duration of it not for one bout or two or a dayes continuance but many dayes forty dayes long Luke 4.2 It concerns us all nor ought we to be idle Spectatours or lookers on nor such as are only hearers how each Combatant performs his part or what the event of this Duelis We all are Seconds and engaged every one in this Combate and all of us follow the one or the other Combatant 'T is not Michael alone with the Devil alone but Michael and his Angels with the Devil and his Angels Apoc. 12. Nor was the Contention between David and Saul alone but there was long War between the House of Saul and the House of David These are inward things Beloved The flesh against the spirit and the spirit against the flesh and these contrary one to the other Gal. 5.17 He is stronger which is in us than he that is in the World God grant the issue be no worse with us than it was with the two Combatants It is foretold in the Type That David's house waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 Sam. 3.1 That walking in the spirit we may not fulfil the works of the flesh Gal. 5.16 The end the Assailant hath in his temptation is to discover the Son of God and he assaies to effect it by three encounters for as all men know there are three distinct Ages of men according to the flesh Childhood Youth and Old Age So all men know who have their senses exercised in the word of God that there are three distinct measures degrees or Ages of Christ according to the Spirit from Infancy to Youth and from Youth to perfect Age even thus then when he was but a Child according to the flesh So saith St. Ambrose of him Et in pueritia est quaedam venerabilis morum Senectus observable in Luke 2.40 1. The Child Jesus that 's his first Age. 2. He grew and waxed strong that 's the second 3. And the third is He was filled with Wisdom and the Grace of God was upon him and v. 52. The Child Jesus encreased in Wisdom and Stature or Youth so the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and man Ye have the same three Ages of Christ distinguished by St. Paul 2 Cor. 13.4 and Ephes 4.13 Now if ye observe Satans three encounters contained in the Gospel for this Day ye shall find that he fits them according to these three Ages of Christ in the Spirit undertaken for our example for so the subtil Tempter frames his Suggestions according to the tempers inclinations and ages of those whom he tempts For 1. Whereas a Child is so given to appetite that for something to eat he will part with any thing else and therefore the vertue of that Age is temperance saith the Philosopher Hence it was that he tempted Christ as a Child with bread 2. And because youth is rash and overforward to undertake heady enterprizes and therefore the vertue of that Age is Fortitude a vertue confining boldness within the bounds of Reason Hence it is that he tempted Christ as a young man with precipitation or casting himself down headlong Matth. 4.5 6 7. 3. And whereas quo minus viae eo plus viatici the less remains of the way the more need of support and stay An old man commonly covets so much the more by how much he needs the less and since that Age is most suspicious and impatient of contempt and slighting whose prime vertue is Autarchy or contentation Satan tempted Christ as an old man with all the Kingdoms of the World and the Glory of them Matth. 4.8 9 10. In my Text our Saviour wards the first temptation wherein the Assailant attempts him with this weapon If thou be the Son of God then canst thou turn stones into bread Thus he argued like himself tentativè to elicite and try an answer from him whether he could discover him yea or no But our Saviour easily avoided the dint of this weapon and discovered the fallacy of the Tempter for God hath more wayes than the ordinary way of sustentation or sustaining men by bread only Whereas Satan intimated he had not but our Lord proves it by divine testimony and a like example of the Israelites whom God sustained forty years without the ordinary sustenance of bread Deut. 8.3 And this answer of our Lord contains these three Points of Doctrine 1. Man doth not live by bread only 2. Man lives by every word proceeding out of the mouth of God 3. Man lives not by bread only but c. By man in all these he means himself as well as others Which in Scripture is twofold The outward and The inward man 1. The outward man is that substance which as Athanasius in his Creed defines it subsists of a reasonable Soul and humane flesh 2. The inward man is the Spirit added unto these two by St. Paul answerable to this outward and inward man there is an outward and bodily and an inward and spiritual life 1. The outward and bodily life ariseth from the Union of the reasonable Soul and humane flesh 2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God Both these lives require a proportionable food and sustenance agreeing to the twofold life of the inward and outward man Whereas the whole World is divided into Heaven and Earth so Bread into heavenly and earthly corporal and spiritual bread 1. The food and sustenance of the outward life is the earthly bread which is either 1. Properly and strictly or else And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 2. More largely taken And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 1. Bread properly and strictly taken is made of Wheat or some other Grain or Grains and opposed to all other kind of nourishment 2. Which in a large sence in Scripture is called by the name of bread And the first Point is true in both sences that man lives not by bread only which yet virtually contains in it these two Truths 1. That a man lives a kind of life by bread 2. That yet he lives not by bread only If we take bread properly and that especially which is made of Wheat which most commonly the Scripture commends unto us it was produced in the first Creation and continued by multiplication unto this present day whereinto God hath infused no small power and virtue for the sustenance of life Whence it is that it is so highly esteemed among all Nations of the World and preferred before other things which otherwise seem to be more precious as Gold Jewels and precious Stones And that both 1. In regard of Multiplication Gold and precious Stones continuing the same without encrease Whereas this Grain may
to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing or unprofitable without the keeping of the Law 3. In regard of God who ordained the Ceremonial Law only for a time and for the ends forenamed and those obtained he shakes this Ceremonial Kingdom and makes all the Feast Dayes New Moons Sabbaths and all the Solemn Feasts to cease Hos 2.11 Hag. 2.6 7. And the Reason is he is a Spirit and therefore according to his nature requires a worship in Spirit and Truth not only in type and figure 1. Observe then what esteem the Spirit of God hath of a Ceremonial worship if rested in All such services though Gods own Institutions are old things And shall we think that Christian Ceremonies if rested in are better God calls his own Institutions old things when rested in And shall not all humane Institutions be as bad or worse if we rest in them without the Truth and foundation of them O Beloved take heed of resting in a perfunctory and outward performance of any Service any Ordinance 2. Observe the transitory nature of all outward Services they pass away Hebr. 8.13 that which decayeth and waxeth old is ready to vanish away An Argument to us to rest our Souls and to lay hold upon that which is durable and permanent the Apostle makes that use of it Hebr. 12.26 27 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal life Hebr. 6.18 1 Tim. 6.12 Carnal Ordinances are of short continuance All flesh is grass but the Word of God that endureth for ever 1 Pet. 1.24 25. Wherefore Beloved let us be exhorted that as these old things are of a passing and transitory nature we would so suffer them to pass away from us This is St. Paul's document to the Corinthians when he observed that Church rent with Schisms and Contention going to Law one with another 1 Cor. 1 and 2 and 3 and 4 6. when he observed it polluted with toleration of Incest Chap. 5. and with Idolatry and Superstition and Pride in that the strong despised the weak and the weak judged the strong and neither could bear with the other Chap. 8.9 with calumny and detraction 2 Cor. 1.5 This was Paul's practice and is and ought to be the duty of every Minister to warn the people committed to his charge touching the nature of these old things that they are such that they are transitory and that they ought to pass away from such as are New Creatures The Observations before named may be here used as Motives and Arguments to perswade us 1. They are old things and of small value 2. They are of a transitory nature 3. They are utterly unlawful and unprofitable if rested in which will appear if we take a particular view of the outward cover of old things 1. Under the Law 1. As permitted by God under the Gospel 2. As commanded by him under the Gospel 1. As permitted so the Golden Calf in the Wilderness But every sin that is committed is permitted of God otherwise it could not be but this to be allowed afterward of God at least for a time for Eliah calls the Altars erected unto the Calves Gods Altars 1 King 19 10-14 And when the Altars were thrown down saith he was zealous for the Lord God of hosts as Jehu also was 2 King 16.29 because the makers of these Calves pretended the worship of the true God as appears Exod. 32.5 1 King 12.28 So the Athenians pretended worship to the true God under the name of the unknown God and therefore the times of that ignorance God winked at Act. 17.30 Wisd 11.23 But when that people rested themselves upon that superstitious service of God Then God calls their God and the worship of him by their true and proper names their God an Idol Act. 7.41 Devils Levit. 17.7 and the worship of them going a whoring ibid. see Vatabl. thus what Jehu calls the Lord 2 King 10.16 the Scripture more truly calls the sin of Jeroboam c. vers 29. and 2 Chron. 10.15 Devils 1 Cor. 10.20 Thus when they worshipped God by Jeroboam's Calves they feared the Lord 2 King 17. vers 32 33. yet vers 34. when they relied upon that worship unto this day they do after their former manners They fear not the Lord nor do they after their statutes Thus when the Pharisees and all the Jews kept the tradition of the Elders not eating except they washed often or up to the elbows as Theophilact turns it Mar. 7.3 The Ancient Fathers of the Jewish Church intending as we may charitably conjecture the inward washing from all pollution of Flesh and Spirit The Lord connived at their Will-worship till under a pretence of an outward cleansing they neglected the inward till under a colour of Mans Commandments they thrust out Gods Then he esteemed their worship as an old thing then in vain do they worship me teaching for doctrines the Commandments of men Mar. 7 7-13 As for Ceremonial Services commanded of God as the building of a Temple offering Sacrifice Solemn Feasts and Sabbaths they were all Gods Gommandments but when they doted on the Temple and trusted in it and cryed Templum Domini and mean time neglected the God of the Temple The Lord himself threatens to prophane his own Temple Jer. 7.9.14 as at length he did and he denies that he dwells in any such place Act. 7.48 49 50. Thus he commanded Sacrifices and gave direction how they should be offered as appears in Exodus throughout almost the whole Book of Leviticus but when they rested in opere operato God rejected all their Sacrifices c. Isai 1. And to shew that he was constant to himself and that it was a business of great moment worthy the taking notice of Isai 66.3 He that kills an Oxe is as if he slew a man He that sacrificeth a Lamb is as if he cut off a dogs neck He that offereth an Oblation as if he offered swines blood and he that burneth incense as if he blessed an Idol And though he commanded Moses to erect the Brazen Serpent yet when the people abused it to Idolatry Hezekiah by God's Commandment destroys it and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a diminutive name and that contemptible from the matter whereof it was made not from the form according to which it was made not a Serpent but a piece of brass As when they abused the Sacrifices he calls them slain beasts Act. 7.42 And it is very observable that throughout that whole Chapter the scope whereof will not easily be understood the Protomartyr Stephen answers an Objection Chap. 6.13 14. and proves at large that neither Temple nor Offerings nor any Ceremonial Service though instituted of God pleased God per se by and in themselves considered but as they were serviceable patterns of heavenly things and therefore being rested in God rejects them all as contemptible old things And thus much of the Ceremonial old things permitted or commanded
crucified in the Galatians 2. Jesus Christ was evidently set forth crucified in the Galatians 3. The Galatians did not obey the truth 4. Some or other had bewitched them that they did not obey the Truth 5. The Apostle for this reason calls them foolish Galatians This is a hard saying who can bear it But That this may appear to you we must enquire 1. What crucifixion is And 2. How the Lord Jesus was crucified 3. How and whether he was crucified among the Galatians or in the Galatians Crucifixion is that painful that lingering that shameful and that aâ—cursed death of the Cross unto which Christ humbled himself and became obedient unto Philip. 2.8 This painful lingering shameful accursed death of the Cross the Text saith our Lord suffered among the Galatians How among them Our English word among is borrowed of our Neighbours the Low Dutch word gemengt that is mixt or mingled so that some where in that Region of Galatia this was done and accordingly Martin Luther turns the word unter inter sometimes between us or among us so Piscator so the Low Dutch but they put in the Margin or in you and the French Bible and the Italian and Spanish Bibles all our Latin Translations that of Erasmus that of Castellio that of Beza only the Vulg. Latin hath in vobis in you All our English Translations Tyndal Coverdale and three others except one English Manuscript which hath in you And what else I beseech you signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and in vobis in the Latin but in you in plain English But how do they make it good that Christ was crucified among the Galatians The Evangelists tell us He was Crucified in or near Jerusalem without the Gate and how then among the Galatians Galatia was a great way off Jerusalem It will make somewhat toward the opening of this Truth if we enquire what these Galatians were and where they dwelt They are said to have been a people which descended of the Gauls called therefore Gallograeci but first Gomoritae from Gomar the Son of Japhet saith Josephus lib. 1. They were Scituate in the Lesser Asia between Pamphilia on the South on the East Cappadocia on the North the Euxine Sea saith Ptolomy in his first Table of Asia These are the people among whom Christ was Crucified But how could this be that Christ should be Crucified at Jerusalem and yet among the Galatians Our Expositors have much ado to bring both together One and he no mean man answers thus Although Christ was Crucified at Jerusalem yet saith he Paul tells us then by my preaching his Passion Life and Cross He hath been so lively set forth that ye might even see him before your eyes as evidently as the Jews saw him on the Cross at Jerusalem among you saith he lately in your age as it were before your eyes and perhaps some of you at that very time were present at Jerusalem and beholding Christ on the Cross among you i. e. in your age in your time or in you saith he that is in vicina via near you in Judea almost among you and before your eyes Crucified I could weary you and my self too with the shifts that some both Ancient and Modern Expositors have found out to bring Galatia and Jerusalem together which are at least ten dayes journey one from other O Beloved how little hath Christ been known or yet is he known according to the Spirit how few of that multitude who repute themselves Christians can truly say with St. Paul Though I have known Jesus Christ according to the flesh yet now I know him so no more 2 Cor. 5. for is not Jesus Christ the wisdom of God and the power of God 1 Cor. 1. Is he not made unto us Wisdom Righteousness Sanctification and Redemption Is not the Truth in Jesus the putting off the old Man and putting on the new Ephes 4. Know we therefore that Christ is crucified and slain divers wayes 1. In Adam when his innocent Nature in us is murdered Revel 13.8 and all that dwell upon the earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world 2. Crucified in the flesh upon the Cross 1 Cor. 15.3 Christ died for our sins according to the Scriptures 3. In the Spirit as often as his good motions are suppressed in us For such crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 8.6 So that it will be no hard matter to declare how Christ was Crucified in the Galatians nor will it be very difficult to find out yet even now where our Lord both was and is daily crucified and by whom alas poor Pilate was not the alone crucifier of Christ And first how can Christ be said to be crucified in the Galatians To which I answer when they yielded not unto the motions of his Spirit in themselves but withstood them resisted them when they withstood the holy inspirations of Christs Spirit striving with them when they grieved when they quenched the holy fire in themselves when they yielded unto the inward Antichrist usurping a power in them for both cannot live together Thus Vatablus explains the Vulg. Latin in vobis inter vobis spiritus sanctus c. Isai 53.5 He was wounded of our transgressions and bruised of our iniquities But can the true Christ of God be crucified and slain The Divine Image saith holy Bernard Non est deleta sed obruta it is not wholly wiped out but overwhelmed The sacred Emblem represents unto us in the Lion Rampant the Devil above and the Lamb below trodden under foot but looking up and expecting when he shall be owned and restored mean time as to them in whom he is crucified he lies as utterly dead for thus the Prophet Isa 59.14 tells us that Truth is fallen in the street what street is that Lata licentiosa carnalium vita saith Hierom that broad street and licentious way and life of carnal men which is that which St. John tells us of Revel 11.8 that the two witnesses the Law and the Prophets which witness of the Righteousness of God Rom. 3.21 They lye dead in the street of that great City which St. Austin understands to be the Devils City which is spiritually called Sodom and Aegypt where also our Lord was crucified Observ 1. Hence it follows that Christ is in all men either dead or alive either crucified or glorified Observ 2. Christ is and lives in Believers Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory So 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And indeed how can Christ be and live otherwhere than in his believers since
〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power towards us who believe according to the working of Gods mighty power which he wrought in Christ when he raised him from the dead Ephes 1.19 7. To believe that the world and other enemies of our Salvation are overcome to our hand without our operative our fighting and overcoming Faith so that we need not overcome them through Faith is to believe a manifest lye And therefore we may justly reprove 1. Those who overcome not the world who pretend it cannot be done and 't is no marvel if they find it otherwise who give the reign unto their lusts and keep under the motions of Christ's Spirit as if we had such a custom as the Jews had at Easter and let loose Barrabbas and hold Christ the truth of God in iniquity 2. Those who overcome not the best part of it struggle they do a little and are a little perswaded to be Christians but Herod was more valiant in God's cause and had more Faith than these men he heard John gladly and did many things Mar. 6.20 3. But others are so impotent and weak and so far they are from over-coming the world that they cannot over-come the least part of it not a toy A little gain though never so little over-comes them and they betray their strength they accuse Judas for betraying his Lord for thirty pieces these think themselves good Christians yet betray him for far less A cup of wine or strong drink over-comes them even to drunkenness and the least injury nay it may be but a seeming injury makes them yield to their passions and lay down the bucklers and cast away the shield of Faith Oh how weak is thine heart Ezeck 16. 4. But what shall we say to those who joyn with the world conform themselves unto it are in league and friendship with it yet notwithstanding perswade themselves that they are born of God O the foolish and fantastical perswasion of these men The world overcomes them yet such fools they are they think that they have overcome the world they think they are born of God when indeed they are born of the Devil Joh. 8. But the very worst sort of men of all other that are overcome are they who joyn with the world eo nomine to oppose the Saints of God yet would they seem to be born of God as that Sorcerer and false Prophet was called Barjesus who withstood Paul seeking to turn away the Deputy from the faith Act. 13.6 7 8. But the Apostle stiles him rightly vers 10. O full of all subtilty and all mischief thou child of the devil wilt thou not cease to pervert the straight ways of the Lord What should we think of such as being sent to war with the rebels if they should joyn with them make the case thine own thou art by thy Baptism engaged in a war against the Devil the world and the flesh and instead of opposing them thou sidest with them Mean time let us all be exhorted to fight the good fight of faith that we may overcome the world The world is weak and the prime enemy we have to deal with is the flesh now to be fleshly and to be weak is all one Esay 31.3 The Egyptians are men and not God their horses flesh and not spirit But the weapons of our warfare are not carnal not weak but mighty through God c. 2 Cor. 10. The Devil hath his darts his temptations Joh. 13.2 Ephes 6.16 But by faith we quench these darts nos cognoscamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae 2 Cor. 2.11 2 Thess 2.9 10 11. Faith overcomes the Devil 1 Joh. 5.4 5. Sic ars deluditur arte when St. Paul was overcome by the Archers David bad them teach the children of Israel the use of the bow This is written in the Book of Jasher or the upright as the Margin hath it By Faith Shall the Lord find any of this faith in the earth This is true 1. Really And 2. Personally 1. Really so that thing which is born of God overcomes the world This was signified as by other so especially by those Types of Christ Gideon and Jonathan For so as Gideon and his Soldiers with their pitchers Judg. 7.22 and lights overcame the Midianites So Christ born in us overcomes the world for we have that treasure of light in earthen vessels saith the Apostle So also when Jonathan went against the Philistins so the power of Christ in us proceeds in the conquest of our sins for Jonathans name signifies the gift of God which is the same with Christ who calls himself the gift of God Joh. 4. Now as in both these fights every ones sword was against his fellow 1 Sam. 14.20 So it is in the spiritual combat contrary vices overcome one another covetousness overcomes luxury c. These victories are Christ's but more remotely but more nearly the spirit and the flesh fight together in us good and evil when we would do good evil is present with us and when we would do evil good is present with us And God saith to St. Paul 2 Cor. 12.9 My grace is sufficient for thee And he exhhorts us to overcome the evil with good Rom. 12.21 And therefore Christ's victory over the enemies of Salvation is said to be according to the day of Midian when every one overcame his fellow Esay 9.4 for so sobriety overcomes drunkenness liberality coveteousness piety hypocrisie patience anger and pievishness The efficient cause of this is God's Spirit the Spirit of Christ Gal. 5.17 lusteth against the flesh that ye cannot do the things that ye would The end Gods Glory 1 Cor. 1.27 and 31. God hath chosen the foolish things of this world to confound the wise That he that glorieth let him glory in the Lord. Sign Whether we have overcome the world or no The Apostle expresseth this otherwayes by crucifying the world by crucifying the affections and lusts Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Gal. 6.14 The world is crucified unto me and I unto the world If lusts now war in our members how are they crucified If we walk in divers ungodly lusts how are they dead do they walk when they are dead do they fight when they are dead It 's no good argument then of a perfect regenerate man that the spirit rebels against the flesh and the flesh rebels against the spirit as some would have it to be for the Apostle applies this measure of regeneration unto those whom he calls little children Look I beseech you if it be not so See Gal. 4.19 cum vers 5.17 Means of being born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the natural Son of God was so from all eternity the adopted Sons of God are not from all eternity such though foreseen they may be to be such and therefore some means are necessary to the effecting of this these ye read Ecclus. 4.10 Matth. 5.43 to
been to Christ Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere Luc Brug c. He that could have done this miraculous effect yet did it not teacheth thee to do nothing to please the Devil saith St. Ambrose 3. Though hungry yet wary he is lest Satan should entrap him in his meat The Devil takes all occasions and opportunities of advancing his own Kingdom He takes advantage of our natural necessary and lawful concupiscence thereby to hurt us Take heed he make not thy Table a snare unto thee by intemperance by drunkenness by luxury and sensuality 4. Learn from hence how to he have thy self when thou art tempted not presently to flie to humane helps nor to destroy our nature as we read of some who have made themselves Eunuchs for the Kingdom of God an unlawful way and of others who have pulled out their eyes c. Not to despair of God's help not to put God upon a miracle much less obey the Tempter but to make that wherewith we are tempted an object of vertue a vertue of necessity And thus doing thy pittance of outward bread how little soever shall bring thee to the inward bread the bread of life which is the essential word of God And this heavenly food is obtained by the outward Word whether Law or Gospel and Prayer Of the outward Word our Saviour speaks John 9.39 Ye search the Scriptures and therein ye think to have eternal life and they are they which bear witness of me This word must be highly esteemed as Job speaks Job 23.12 I have not departed from his Law I have esteemed the words of his mouth more than my necessary food This we must ruminate upon as the Israelites called it Man-hu that is What is it And then it will become Man-hu i. e. a portion as the Word also signifieth as ye have it in the Margent Exod. 16.15 The essential bread was in the midst of the Disciples when they were discoursing of it Luke 24.36 This must be done by faith Psal 37.3 By which therefore the Righteous man is said to live Habak 2.4 If thus we do Wisdom shall feed us with the bread of understanding Ecclus. 15.3 and give us the water of Wisdom to drink as the Wise man tells us Wisdom 16.25 That the Grace of God nourisheth all things according to the desire of them that pray for it NOTES AND OBSERVATIONS UPON MATTHEW V. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he opened his mouth and taught them saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven WHen the Old Law was to be given by Moses he must go up into a Mountain And when the Prophet was raised up who like unto Moses was to give the New Law the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain the Mountain of his Holiness the Mountain of Essential Bliss and Happiness whence descends every good and perfect gift as from Mount Gerizim the blessings were given Hither resorted unto him the Multitudes of his Disciples Deut. 33.2 3. And hitherto let us resort unto him I invite you not to Mount Sinai the Mountain of horrible terrour and dread But unto Mount Zion whence the Spiritual Law goes forth with all love gentleness and sweetness Glory to God in the highest in earth peace to men of good will It is not of any ordinary Argument our Lord now treats but of bliss and happiness of the Kingdom of Heavens Nor is he any ordinary Teacher but the great Rabboni whom we all ought to have for our only Master even Christ O with what humility and condescent sate the King of Kings in the midst of the multitude of his Disciples and taught them his heavenly Lessons And as he imitated Moses on the Mount in giving of the Law so he follows David in the Preface to his Psalms propounding the description of the blessed man And thus our Lord propounds the chief good as the end of all our endeavours whereat all ought to aime Blessed are the poor in Spirit for theirs is the Kingdom of Heaven All the desires of men tend to bliss and happiness and end in it And therefore that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last end whereat all men aime to be blessed and happy Insomuch that no man is so barbarous but he naturally desires it so that the desire of it seems to be naturally implanted in us Yea Adam in Paradise enjoying much happiness desired yet to be more happy and much more may the Sons of Adam who have every day sufficient evil for the day desire some refreshing Now though it be agreed by all that bliss and happiness is desired by all yet herein most men are at a loss wherein that bliss and happiness consists Now herein is the great goodness and wisdom of our Lord Jesus seeing that he discovers wherein the true bliss consists 1. The poor in Spirit are blessed 2. The Kingdom of Heaven is theirs 3. The poor in Spirit are therefore blessed because theirs is the Kingdom of Heavens 1. Blessed are the poor in Spirit What a Composition is this Bliss and Poverty Poverty is believed to be the greatest misery and can the poor than be blessed Before we proceed farther let us examine this whether the poor can be said to be blessed A man may be said to be poor either 1. Who hath few of those outward things which the world calls goods or else 2. He may be said to be poor who is of a lowly mind Some there are who conceive those here to be called blessed who are poor in the former sense And there is some Reason for it 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor by it self and in it self considered doth not signifie such as are lowly without such addition made as here is So that our Lord may here call those poor blessed who abound not with outward wealth as v. 4. he pronounceth those blessed who mourn For there is no doubt but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue qui habet terras habet guerras yea it proves too often an incentive and nurse of vices And therefore the Apostle 1 Cor. 1.26 Not many mighty not many noble And St. James cap. 2.5 Hath not God chosen the poor of this world c. Yea St. Luke 6.20 relates our Lord's Words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor without addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer It cannot be denied but that the aboundance of outward things may overcharge the heart Take heed that your heart be not overcharged Luke 21.34 But so on the contrary may the want of outward things distract the heart which our Lord supposeth when he warns his Disciples take no thought for your life Luke 12.22 And therefore Agur prayed against both extreams
give me neither poverty nor riches c. And whereas it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor is never read to signifie humble and lowly it is not true for David so useth it Psal 40.17 I am poor and needy c. And 69.23 and 70.5 But therefore lest the word be mistaken some addition is made as in St. James Cap. 2.5 The poor of this world rich in faith c. And where the Apostle saith not many mighty not many noble are called he implies that some are called Although St. Luke 6.20 relate our Saviours Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor yet it 's observable to whom he spake Blessed are the poor He spake to his Disciples poor in spirit And although it may be objected that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye be not in the Text yet it is necessarily understood as the Primitive in the possessive immediately following for yours is c. What then is the true poverty in Spirit It is a work of the Spirit of God upon our Spirit shedding the love of God into it according to Rom. 5.5 Which love of God being a desire of our Union with God there ariseth a desire of devesting and laying aside what ever is contrary to the love of God in us as the love of the World and the things of the World 1 John 2. An abasement of our selves in his sight Prov. 29.23 Honour shall uphold the humble in spirit a fear of offending our God Vnto this man do I look who is poor and of a contrite spirit and who trembles at my word Esay 66.2 Who in his own judgment of himself is as it were without himself who hath emptied himself of himself and is as nothing in his own sight 2. What is Blessedness Vide Not. in Psal 94. pag. 1.2 Reason Why doth the Lord Jesus pronounce them blessed who are poor in spirit There is a principal reason in the following words which I shall consider in its due place mean time some reason may be given for this truth in it self considered The poor in Spirit have these humble thoughts of themselves that they have nothing of their own nothing proper to themselves but whatever they have received it is only of free gift from their blessed Father So that all Grace flows into such humble Souls and the God of all grace gives his grace and blessings unto the lowly Obs 1. Here hath been a great mistake touching poverty in Spirit as if it should consist in rejecting renouncing and casting away all a mans outward wealth and estate out of an opinion that a man cannot have outward wealth and be poor in Spirit This hath been the Religious Melancholy of many in former Ages and there have not been wanting some Birds of Prey who have been awake to such a booty who have won them to enter with their Estates into some Monastery or other And at this day some there are who would perswade men of Honour and Estate to renounce all they have and to be one of them But will it come unto so much A good Purchase especially in regard of them who have no Conscience to labour That 's a new kind of Conscience contrary to the Apostles Rule that he who will not labour should not eat Let it appear throughout the whole word of God where any man is bound to give over any honest Calling in the World wherein God by his providence hath placed him The contrary appears clearly 1 Cor. 7.20 Let every man abide in that calling wherein he is called and v. 24. Wherein any man is called let him therein abide with God Obs 2. This discovers their perverse imitation of our Lord's words in the Text who lay them as the foundation and ground-work of devout holy beggery for hence the Order of Mendicant Fryars have their Original for their Authour St. Francis would that his Monks should possess no temporal thing in the World that thereby they might the more expeditely follow the example of our Lord Jesus Christ who said The Foxes have their holes and the Birds of the air their nests c. That speech was more divinely spoken than the Fryar understood it However let it appear where our Lord commanded his followers to devest themselves of all outward subsistence according to his example yea his example proves the contrary for he begged no man's Alms yea he and his society of Apostles had a Treasury out of which they gave unto the Poor Against this I oppose this assertion Poverty in spirit may consist with outward wealth and riches For when we so love God that no creature can separate us from the love of him yea that all the Creatures are helpful and further us in the love of him as Rom. 8. We know that all things work together for good to them that love God Such as these use the outward World and the riches of it as helpful instruments unto poverty in Spirit for no doubt such as in humility and the fear of God have and use for supply of their own necessities and others the outward goods their minds and spirits are far more expedite pure and free for the exercise of all Holy Duties Than they are or can be who want things necessary for support of life and are enforced to beg them from door to door Such as these are free and not brought under the power of any Creature or whatsoever is not God and abide in their poverty of Spirit and can say with the Apostle as having nothing yet possessing all things Benedict the Abbot saw this inconvenience and therefore he went contrary hereunto and ordained that his Monks should have plentiful Revenues and his reason was that they might more freely be vacant to their Speculations But we know well by experience that as the Franciscans might be distracted with Care and fear of want so might the Benedictines be overcharged with surfeiting and drunkenness and both frustrate of their end of their Religious Retirement and Contemplation Large provisions are dangerous incentives unto lust especially to such as live idly and spend their time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it happens Surely as to poverty of Spirit the Religious World hath been and yet is very much mistaken in it for that looks at the Spirit and Mind whether a man be lowly or high-minded whether poor in Spirit or rich and proud of Spirit But as for the nature of true inward blessedness and poverty of Spirit there is no notice to be taken of outward poverty or outward riches the having them or the want of them Obs 3. Bliss and Happiness may in some good measure be obtained in this life c. Vide Not. in Psal 94.12 Obs 4. Hence we learn wherein the true bliss and happiness consists c. Vide Not. ubi supra Obs 5. Hence it follows undeniably that the Rich in Spirit are not blessed Proud Adam will be his own guide c. Vide Not. in Luke 9.23
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
die without mercy Chap. 10 28. Though the Law cannot effect this yet it discovers the sin and delivers the sinner to the Judge and it belongs to the Judge to punish every transgression and disobedience Obser 1. As the Law is good if it be used lawfully and is our School-master unto Christ the end of the Law for righteousness to every one that believeth Rom. 10. For do not my words do good to him that walketh uprightly Mich. 2.7 So to every one that believeth not nor consents and agrees with the Law the Law is an adversary for evil Psal 18.25 26. there is required a necessary consent obedience and compliance with the Law and Prophets Obser 2. See here the condition of all such as are under the Law while they are under the Law and agree not with the Law they are against the Law and adversaries and enemies to the Law Thus the Law causeth wrath among such sin becomes exceeding sinful of this state we understand those Scriptures All our righteousness is as a menstruous cloath There is none that doth good no not one none that understandeth and seeketh after God These and such like Scriptures are to be understood of that state under the Law while we are enemies to the Law and the Law to us Nor can they without disparagement and wrong to Christ and his Spirit be understood of those who agree and consent to the Law who are not nor live under the Law but under Grace Obser 3. Until we agree with the Law we are alwayes obnoxious alwayes liable to the Law alwayes subject to be delivered up as Malefactors to the Judge So much is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time the adversary deliver thee to the Judge The adversary may take advantage of thee at any time thou mayest at any time be taken tardy Obser 4. Note here the great patience and long suffering of our God toward impenitent and obstinate sinners How long did he wait upon Ahab that bankrupt who had sold himself to commit iniquity Cons To the drooping Soul under the correction of the Father's Law See Notes on Psal 44.12 Exhort Yield while thou hast time to the correction and chastisement of the Father hear the rod. Agree with the Law consider the manifold blessings upon the obedient See Notes on Rom. 7.9 fine It is a fearful thing to fall into the hands of the living God who would not fear before thee little doest thou consider that while thou delayest agreement thou hastnest thine own ruine and pullest upon thy self swift destruction Maher sha lal haz baz O take the Psalmist's warning he speaks in the person of the Judge Psal 50.22 O consider this ye that forget God lest I tear you in pieces and there be none to deliver There is greater danger lest the Judge deliver thee to the Officer And who is the Officer There were among the Jews with allowance to whose Customs all our Lord's Sermons are to be understood divers of publick imployment whereof the more notable were four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancients or Senate the Elders of the people 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capita Patrum the Heads or chief Fathers the principal men of every Tribe 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judices the Judges who knew the Law and gave Judgment 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparitores which we call in the Text Officers a name too large for their place these had a coercive power and executed the sentence of the Judge These Offices we find here and there in the Scripture Deut. 1.2 Chron. 26. Prov. 6. They meet altogether Josh 23.2 This Officer in our English according to his place in several Courts hath his several names as Apparitor Bayliff Serjeant They had a compulsive power to effectuate and execute the command and sentence of the Judge whether by apprehending scourging imprisoning or tormenting in prison such ye read imployed John 7.32 Acts 16.22 which because the Action was commanded by the Judge the whole business is imputed unto them quod quis per alium facit id ipse facit what one doth by another that he doth himself Reason The nature of the crime requires austerity and rigour in the Judge for although the Civil Laws connive rather at mercy than rigour in a Judge according to that potius peccet misericordia quam severitate yet when the guilty person will by no means be reclaimed but hardens himself even to contumacy the height of disobedience either in this case the Judge must deliver him to the Officer or exposeth the Law himself and his authority to contempt It is the Officer's duty to execute the command of the Judge without which all Laws all Judges and their Sentences were in vain Execution is the life of the Law and therefore currat Lex Inform. 1. A pattern for Christian Judges 2. Officers of this kind are necessary Instruments in every Commonwealth for although they be hated by the common sort of people it 's an argument that men love their sins and therefore hate those who are instruments of their punishment as they hated the Publicans who took toll and custom and shackled them with sinners a manifest argument not that the Publicans were evil but that they loved their mony better than the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The aversness of man's will both in doing his duty and suffering whether for the glory of God or his own sin How backward was Moses and Jeremiah thou shalt go whither thou wouldest not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the obstinate man hath neglected all importunities of his adversary to comply with him he must now be enforced to yield to the Sentence of the Judge Hereby we may perceive how far short we come of that full resignation of our selves unto our God which the Lord expects even in case of punishment Levit. 26.41 No marvel when we are averse from suffering according to the will of God for his glory All these are above nature Mysticé Who is the Officer 1. Good Angels Hebr. 1.2 Evil. The Devil and his Angels Ecclus 39.28 There are Spirits that are created for vengeance when the people would not agree with the adversary the Law but rebelled there against it the Chaldeans came 2 Chron. 36. Peter delivered in Christ's the Judge's name Ananias and Saphira to the Officer So did St. Paul the incestuous Corinthian 1 Cor. 5. Obser 1. The Lord hath his polity Obser 2. The opposite series and order that God hath set in things according to the opposite course of men in this World They who fear God agree with their adversary the Law the Law is their School-master that leads them to Christ the great Teacher John 17. He brings them to another Comforter or Teacher who abideth with them for ever if men will not agree all things go contrary The Adversary delivers them to the Judge and the Judge to the Officer Ecclus 39.25 ad finem The
Lord challengeth man's reason to judge whether his wayes be equal or not Ezech. 1.8 Reason The greatest light hath appeared and hereunto the greatest darkness opposeth it self even contumacy and obstinacy the highest degree of disobedience and therefore there must follow a proportionable punishment But it may be here doubted if Christ the Judge bring with him a Spirit of lenity and clemency as hath been shewen How can he act according to their Spirit who are under the Law I answer as quilibet potest remittere de suo jure every man may remit a debt and offence against himself so he may likewise require his debt Accordingly the Lord Jesus remits blasphemy against himself Matth. 12. and prayeth for his enemies Luke and teacheth us to pray for them Matth. 5. Yet if men acted by the Spirit of the Law and Prophets shall require vengeance of their own injuries The Lord Jesus will create vengeance for them For why he is the Judge and it is his office to do justly 2 Sam. 23. When Jeremiah had prayed for vengeance against his adversaries Jer. 11.20 O Lord of Hosts thou judgest righteously let me see thy vengeance on them presently it follows Therefore thus saith he of the men of Anathoth that seek thy life saying prophesie not in the name of the Lord therefore saith the Lord behold I will punish them c. So for Zachary 2 Chron. 24.24 And when our Lord arraigns Cain and judgeth him for the murder of his Brother he tells him that his brother's blood cried to him from the earth Thus the Lord allows the complaint of the Widow to the unjust Judge and à minore he reasons Shall not God avenge his Elect who cry day and night unto him Luke 18.1 8. St. Paul clearly discovers this difference 1 Cor. 6. where first he blames them for going to law before the unjust and not comprimising matters among themselves v. 1. 6. but v. 7. he discovers the true Christian Spirit there is utterly a fault that ye go to law and not rather suffer wrong There is no doubt but the Law of God is just and men of a lower dispensation have and may require justice at the hand of the Judge Exod. 21.24 25. And although Matth. 5.38 he teach his own Disciples to remit injuries and not to exact requital yet if they require vengeance vengeance is his and he will repay So the Souls under the Altar Revel 6.9 10. According to this equanimity Trajan the Emperor being told by Pliny his President that the Christians were innocent men and their crime was not so great as that they should suffer death for it The Emperour writes him word that he should not seek for the Christians to punish them but if they were complained of then they should be punished And the Lord Jesus the Great Emperour of the World though so merciful that he prayeth for his enemies yet is he so just that if accused and complained of and delivered to him he delivers them to the Officer Obser Christ is not all mercy He is a Judge the Judge is to act according to the Law now that is strict and rigorous inflexible inexorable His coming is to take away the sins of the World and to work in us the righteousness of the Law Rom. 8. who agree with the Law and consent unto it that it is good but if men will not part with their sins but live ungodly he comes to do Judgment against all Jude v. 14 15. It is true fury is not in me saith the Lord Esay But if bryars and thorns be set before him then c. The Lamb is meek gentle patient and takes away the sins of the World i. e. from those who would part with them but if men continue in their sins and expect grace they extreamly deceive themselves We read of the fury of the Lamb Revel 6. The living word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a two edged Sword Heb. 4.12 And why hath it two edges One to cut off the sin the other to cut off the obstinate sinner As Christ is a Lamb and subject to be led to the slaughter and hath been slain in all wicked men from the beginning of the World So is he also a Lion Hosea 5.14 I will be to Ephraim as a Lion and as a young Lion to the house of Judah I even I will tear go away and none shall rescue him Esay 27.11 He that made them will not have mercy on them 4. See here by our own folly and wilful disobedience we make our best friends our greatest enemies The Law is holy just and good and the Father giveth it out of his love to us Deut. 33. And it is our sin that renders it an adversary unto us Christ is the goodness of God Hosea 3.5 Our Elder Brother Saviour Redeemer it is our sin that renders him a severe Judge against us Obser 5. The Officer hath no power until the guilty person be delivered unto him by the Judge for if the Devil must ask lieve to enter into the Herd of Swine how much more must he have power given him before he enter into a man Obser 6. How necessary is the first dispensation that of the Father or agreement with the Father his Law and Prophets Since the Law is our Schoolmaster unto Christ for since no man comes to the Son but whom the Father draweth Gen. 36. If this attraction of the Father be neglected and the drawings of vanity yielded unto a worse must take place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. and being drawn to the Judge all the other miseries will follow I know well how men are wont to excuse themselves that they believe in Christ Come say they to Christ It is well if we do so but how can we believe or come to Christ but by the Law of the Father Ye believe in God believe also in me This belief may precede belief in the Son And canst thou come unto Christ but by the Father and his Law He saith so himself No man can come to me except the Father who sent me draw him We must therefore of necessity be under the Law of the Father and agree with the Law before we can come to the Son 'T is true in the fulness of time God sent his Son made under the Law but wherefore Is it not that he might redeem those under the Law that we may receive the adoption of Sons We must therefore be under the Law before he can redeem us from under the Law And if we hope to be made of servants Sons we must first be servants under the Law before we can be made Sons Note hence into what inextricable and unavoidable miseries men voluntarily plung themselves by neglecting God's method Agree with thine adversary saith our Lord comply with the Law obey the Law the Law will bring thee to Christ who becomes the Author of eternal salvation unto them that believe him No they will neglect the Law
〈◊〉 our Translators render by the word false in the ninth Commandment Deut. 5.20 with Exod. 20.16 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and Hos 10.4 swearing falsly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that what we commonly understand by taking God's name in vain a light rash and unadvised kind of swearing it is much otherwise and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain is to be enlarged to falshood and lying and so to false swearing or forswearing yea the Greek Interpreters very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn vain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false or lying There shall be no more any vain vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezec. 12.24 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying vision The like we have chap. 13.6 7 8 9. Hos 12.9 Howbeit he who swears what is indeed false he is not presently said to be a perjured person or to forswear himself unless he swear knowingly what is false with a purpose to deceive as he is not said to lie who speaks ignorantly what is false and untrue unless he know the thing which he speaks to be false and untrue yet speaks what is contrary to the thing and to his own mind for whereas truth is either in the things themselves as in their foundation and ground or else in the understanding as in their subject or in the speech as in the sign and expression of it surely truth and falshood in regard of converse with men is more properly in the mind and understanding than in the things themselves and speech of them so that if the mind and understanding be deceived and thereby the mans speech the interpreter of his mind and thoughts declare what is false according to the errour of his mind yet cannot he be said to be a liar because he thinks what he speaks nor can he be said to be a perjured or forsworn person although he swear what is false he swears according to his deceiv'd mind But when the mind and understanding is rightly informed yet the man speaking or swearing misinterpets his own mind to deceive another such an one is a liar and a perjured person Reason 1. As true swearing by the Name of God is to the honour of God which is the God of truth and knows the secrets of our hearts so to forswear is to God's dishonour where knowledge of secrets is taken from him and power to punish Lev. 19.12 2. It 's contrary to the profession of God's people for whereas every Nation walks in the Name of its God Mich. 4.5 and whatever the people of God do or say it ought to be said and done in the name of our God to forswear is contrary to the Name of our God who is the God of truth 3. Forswearing is contrary to the Image of God wherein the man was made namely in Righteousness and holiness of truth now forswearing is directly opposite unto truth Obser 1. Our Lord supposeth and the Law here implies That a man may swear provided that he sware truly but this will require a larger discourse and that proper to our Lord's Exposition of this Commandment Obser 2. The Lord requires that we swear not vainly nor falsly Obser 3. The Lord requires that his people be true men it is the title that the Sons of Jacob give to themselves Gen. We are true men See Notes on Esay 65.16 Obser 4. Take notice from hence what kind of swearing is forbidden in the Old Testament surely the vain and false swearing Lev. 19.12 Jer. 7.9 of that swearing the Prophet Hosea is to be understood to complain Hos 4.2 by swearing and lying they are coupled together Every one that sweareth shall be cut off Zach. 5.3 What kind of swearing is that it follows in the next verse It shall enter into the house of him that sweareth falsly by my Name v. 4. of this kind of swearers speaks Malach 3.5 false swearers for surely the merciful God graciously connived for a season at the Jews swearing so they sware not falsly by his name And therefore it is not said Thou shalt not swear but thou shalt not forswear that is swear falsly or vainly by the Name of God and that was a permission for the time and the reason was they lived among the Nations and therefore whereas all people walked every one in the Name of his God Mich. 4.3 The Lord condescended to be accounted as a Topical God for a time lest this people being mingled among the Nations should learn their works and swear by other Gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the ways of my people to swear by my Name the Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people We live mixt one among another and every one endeavours to assimilate another and render him like unto himself O that every one so far as he hath attained would endeavour to render another like to God Obser Hence it appears that they who themselves are great enemies to swearing cursing blaspheming may yet themselves be perjured and forsworn men whose name do they bear do they bear the name of the God of truth righteousness judgment in whose name do they walk Mich. 4.5 surely according to the name they bear and that name wherein they walk such they are unto God let them pretend otherwise what they will Jer. 5.2 2 Tim. 3.1 2. if a man walk in pride Leviathan is his God if in covetousness Mammon is his God He professeth you will say the true God Ad populum phaleras in what God doth he live in whose name doth he walk if he have any other than the God of Israel for his God he swears falsly Jer. 5.2 Mysticé Surely there is a secret kind of perjury or close way of false swearing and forswearing What do we commonly understand by taking God's name in vain but vain and false swearing what else do they who pretend to bear the name of the only true God yet really and truly bear the names of false Gods and so swear vainly and falsly Zeph. 1.5 The Prophet complains of those who worship and swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord yet swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bear the name of the Lord in an outward profession mean time they are in Malcham they lead their life 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 Malcham signifieth their King their Prince that rules in them Some say it was Saturn others the Sun others a Constellation as Acts 7.42 God gave them up to worship the host of Heaven indeed however they were called by many names yet Molech Malcham Milcham all was one and the
4. But in regard of the first and original fatherhood so as there is one God and Father of all so whether Natural or Spiritual Fathers they are instruments unto our Heavenly Father 2. Specially this is spoken to the Disciples who are begotten anew unto the hope of Life and therefore our Lord saith Call not your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your He would our hearts should be raised up unto the Everlasting Father of whom the whole family of Heaven and Earth is named Eph. 3. Thus John 1.12 13. As many as received him to them he gave power to become the Sons of God Who are born not of blood nor of the will of man but of God NOTES AND OBSERVATIONS UPON MATTHEW V. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may be the children of your Father which is in heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and on the Vnjust HItherto we have heard the Law of Love come we now to the Reason of that Law The Reason see in the Analysis There are many things contained in these words which might be insisted on more particularly I shall speak of them only according to their scope 1. God is our Father in Heaven as before 2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good 3. He rains upon the Just and the Unjust 4. Our Lord commands his Disciples to love their Enemies to bless them that curse them do good to them that hate them pray for them that despightfully use them and persecute them that they may be the Children of their Father for he causeth his Sun to rise upon the Evil and upon the Good c. 2. Our Father makes his Sun to rise upon the Evil and the Good The Sun is here called God the Father's Sun because he Created it and hath power to dispose of it and the motions of it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred to make to rise is used in a transitive sence otherwhere very seldom and that it is here so used is by an Hebraism according to which Neuters and Intransitives are used as if in Hiphel as Transitives The Reason in regard of 1. God 2. the Creatures 1. His common Providence over all He hateth nothing that he hath made Wisd 11.24 and 12 13. Neither is there any God but thou that carest for all things His Power and Authority is over the Sun 2. The necessity in the Creatures the need they have of light and life his mercy over all his Creatures and his love to mans eternal welfare His compassion on all who are degenerate and turned from him that this his goodness may lead them to repentance Rom. 2.4 Doubt That ye may be the children of your Father which is in heaven c. It 's forcibly implied that ye are his children when he is called your Father how otherwise can he be your Father unless ye be his children and if ye be his children already when he is said to be your Father what need is there that ye should love your enemies bless them that curse you do good c. that ye may be the children of your Father It 's answered by some that this is by way of convicton that ye may approve your selves to be his children by being like unto him But farther God is said to be our Father and we his children divers wayes and in divers degrees according to that ineffable and unexpressable Generation of the Son of God and the process of the Holy Spirit Of his own will he begat us Jam. 1. We read of Children born from the dead such as have died unto their sin and so become the children of the Everlasting Father even of Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity After his Resurrection from the dead he calls them children I go to my Father and your Father There are also Children who are born of the Spirit of this Son-ship speaks John 1 John 3.1 Now are we the Sons of God but it appears not what we shall be but we know when Christ who is our life shall appear we shall be like him Obser 1. Literally Spiritually 1. Literally The Sun is God's his Creature and to be disposed of by him as he makes it rise and set so to stand still so to go back God hath Power and Authority over it the most Glorious Body of light it hath therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Servant because it serves God and the Creatures of God It 's better thus to follow the Scripture than to trouble mens minds with other Contemplations in Nature Obser 2. What a dignation what a condescention is it for him whose the Sun and Moon and Stars are to regard man It is the argument of Moses Deut. 10.14 15. and David Psal 8.3 4. and 24.1 2. and 144.3 Lord what is man yea what a great Grace is it to the Church of God to Israel to the surrogate Israel Deut. 10.14 The heaven and the heaven of heavens is the Lord 's thy God the earth also and all that is therein Obser 3. The God of heaven is our Father if we be Christ's Disciples your Father The heaven of heavens are the Lord's the earth he hath given to the children of men A ground of contentation in our own estate what ever it is abide with God 1 Cor. 7. Your heavenly Father knows ye have need of these things cast all your care upon him for he careth for you 1 Pet. 5.7 Obser 4. The Soveraign Power Authority and Love which all the children of God may hope and expect from their Father Pater est nomen potestatis pietatis saith Tertullian Psal 115.3 As for our God he is in heaven he hath done whatsoever he will The Lord hath Soveraign Power also over the earth and all things in it The earth is the Lord's and the fulness thereof Psal 24.1 Yet he is pleased rather to be stiled our heavenly Father and our Father which is in heaven Obser 5. There are some who may be truly called good men our Lord calleth them so who may be called Just men and such as need no repentance Luk. 15.17 This is the rather to be heeded because some are wont to take and mistake certain places of Scripture which they make Rules to all the rest As there is none that doth good no not one c. where the Apostle speaks of the Apostate state of the Church Quaere Whether of these two tend more to Faith and Obedience whether to say that some there are good and just men or to say there is not a just man upon earth which the wise man speaks only of possibility of sinning as I have heretofore shewn These Meditations and such as these may be gathered out of the words but their main scope is to shew our heavenly Father loves his enemies doth
will so stand until a stronger than he cometh and therefore we pray Thy Kingdom come Obser 3. Hence we learn who it is that upon our humble Request is able and ready to give us the Kingdom Little flock it is your Heavenly Fathers pleasure to give you the Kingdom Exhort Let us pray for this Kingdom Motive 1. How far and wide does the Devil Rule and Reign Tydal is King of Nations the knowing Knowledge rules every where Jabin hath a very large Kingdom the subtil Serpent hath dominion over all the world Mot. 2. By the coming of this Kingdom our Heavenly Father is glorified Mot. 3. What strong opposition is made against his Kingdom Mot. 4. How prone we are to yield unto the Kingdom of darkness Mot. 5. What a number of God's Enemies yet remain as yet unsubdued in us The Canaanites as yet dwell in the Land Means These Potent Usurpers and Strong Opposers cannot be subdued but by the Mighty Power of God and his Strong Arm to our Salvation and therefore we must pray for that Stronger One who may deliver us from the Power of Darkness Col. 1. Then when the Kingdom of Darkness is subdued we shall say with the Lord Jesus Our Kingdom is not of this world Shall the Powers of Heavens rejoyce and say Rev. 11.15 16 17. The Kingdoms of this world are become the Kingdom of our God This Kingdom of God cannot come in Power unless he Rule intirely in us unless every Enemy be subdued in his Sanctuary And therefore it 's necessary that the Deity having taken-in the Heaven and the Earth for his habitation and dwelling if he drive out all proper and sensual Will of the flesh out of his own habitation and dwelling the heart of man that he may there Rule and have his Dominion alone That there Rule no other Will there because as Light and Darkness Christ and Belial God and Mammon cannot consist together neither can the Kingdom of Darkness and Kingdom of Light stand together therefore we pray Thy Will be done in Earth as it is in Heaven Where we must inquire what 's meant 1. By Gods Will. 2. By doing of it 3. What is the manner and measure of it 1. The Will of the Lord here understood is either 1. That which they call voluntas signi that which the Lord would that we should do or leave undone or 2. That which is called voluntas bene-placiti that which God according to his Fore-knowledge and Providence hath determined to be done 1. The summ of what the Lord Wills we should do or leave undone or submit unto is contained in the Decalogue or Ten Commandments whereby the Lord is pleased to measure out his Will unto us which because we have not power of our own we pray may be done inwardly and outwardly in us and by us according as the Law is Spiritual and Literal and that we may wholly submit unto his disposing whatsoever his Will is that it may rest contented that it be done upon us As if the Will of the Lord be that we be sick or poor or in disgrace if he take from us Parents Husband Wife Children Kinsmen Friends if he will that we live or die we also ought to will the same to aquiesce and rest in his most Holy Will remembring what Job said in so great a change The Lord hath given and the Lord hath taken away blessed be his Name Job 1. 2. As for the Will of the Lord called voluntas signi whereby he requires and wills that we do and leave undone This Will of the Lord is either Principal or Less Principal which yet is in order to his Principal Will 1. The Principal Will of God is his Law and Commandment which we call Moral 2. He hath his less Principal Will which is of things serviceable unto man signifying unto him and requiring something of him to be done in order to the Principal Will for so the Lord himself distinguisheth his Commandments into Less and Greater Mat. 5. and 23.23 such are Sacrifice and Mercy 2. The Will of the Lord is done as well by Passion as by Action See Notes on Jam. 1.22 3. That we may know what it is to do the Lord's Will on Earth as it is done in Heaven we must first understand who they are by whom the Lord's Will is done in Heaven who are they but the Holy Angels Psal 103.20 21. Hence it comes to pass that the Word of the Lord is for ever setled in Heaven Psal 119.89 90 91. Dan. 4.35 Now we are taught to pray That as the Lords Will is done in Heaven so it may be done on Earth and therefore our Prayer is that we also may do his Commandments and hearken to the voice of his Word and do his pleasure Obser 1. Hence it will follow that the Lord requires even an Angelical Obedience of us we ought to believe and hope for such a degree of obedience possible to be performed in us by us and upon us for 1 John 5.14 This is the confidence that we have in him that if we ask any thing according to his Will he heareth us Obser 2. What we have no strength in our selves for the effecting of such obedience we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God Obser 3. That we are taught by him who is summa veritas the Truth it self the Amen the Faithful Witness so to pray That God's Will may be done upon Earth as it is done in Heaven Obser 4. The Will of the Lord is to be done not some part of it See Notes on Jam. 1.22 But be ye doers of the Word and not hearers only deceiving your own souls Obser 5. Christian Religion is Practical See Notes ubi supra Obser 6. This Prayer pronounced according to the Letter with the mans mouth and lips hath its vertue efficacy and confirmation in the spirit according to the Divine Nature for words conceived only in an earthly mind and uttered out of the memory by the mans voice which make a noise in the ears of flesh and blood are not nor can be accounted for a Prayer before our Father which is in Heaven Obser 7. Here is Sanctificetur let his Name be sanctified Adveniat let his Kingdom come Fiat voluntas let his Will be done Not sanctifica sanctifie thou nor sanctificemus let us sanctifie lest this should be the work of God or of man only for as man can do no good without the help of God so neither doth God work any good thing in man unless the man will Chrysost Obser 8. Take notice of a great absurdity and that too commonly committed and that in our Prayers to God we pray and are here taught to pray That God's will may be done on Earth and that so as it is done in Heaven yet hold Opinion that it cannot be so done in Earth as it is done in Heaven Is it not evident that the
I hope the latter rather Search the Scriptures see and judge rightly whether this be not the Christ and the most dangerous denying of him of all other Let every man look into his own heart and observe his own wayes and look into the world which we call the Christian world whether we be not the Generation of men who deny the Lord yea or no Denying of Christ and being ashamed of him are all one Mark 8.38 Denying God in Christ in work and deed is by a life unworthy of God and Christ He is the Wisdom whom men out of hope of gain or fear of loss live according to the worldly wisdom or the wisdom of the flesh they deny Christ Christ is Righteousness When men will justifie themselves by their own Righteousness they deny Christ Christ is the power of God When men have a form of Godliness and deny the Power of it they deny Christ Christ is the Life Col. 3. When men are alienated from the Life of God and live loosly and disorderly they deny Christ when men refuse to die with him and suffer with him they deny him 2 Tim. 2.11 12. Now Apostates and deniers of Christ both dishonour God and Christ and corrupt men Esay 1.4 Corrupters of men instead of saving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 Reason 1. In regard of Christ not to be denied 2. In regard of men before whom he is not to be denied 1. In regard of Christ He is our Lod and our Lord that hath out of his Free Grace bought us with the price of his own blood He hath trod the Wine-press alone He was wounded for our Transgressions He was bruised for our Iniquities c. great reason there is we should not deny him 2. In regard of men whose Salvation we ought to promote before whom we ought to glorifie Christ Obj. But it may be objected they are sinners they are wicked men dogs and swine an adulterous generation How far forth we ought to confess Christ in regard of times places persons I have heretofore shewn The Lord himself foresaw and prevented this objection Mark 8.38 Whosoever shall be ashamed of me c. He was truly aware of what they spake maliciously A friend of Publicans and Sinners He came to save sinners what else would become of us If Christ be so bountiful that he will have confession of him made and will not be denied before them why art thou such a niggard of his Grace If his bowels be so large why are thy bowels so strait why shouldst thou envy the salvation of thy Brother is thine eye evil because God is good Obser 3. Observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's great love unto men we must not deny him before men what men an dulterous and sinful generation of men Mark 8.38 The Lord would not that any should perish but that even those should come to the knowledge of his Truth he will not have himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness even to these he will not be denied before these Act. 14.17 Obser 4. Man is not born for himself not according to his first birth the Oratour can tell us so much Non nobis solum nati sumus much less are we born again for our selves according to our new and second birth David himself served his Generation and the Apostles and Holy Men of God style themselves Servants of God and Christ and Servants of their Generation 1 Cor. 9 19-22 and bear his Name before men and deny not his Faith among ungodly men Thus the Lord commends the Church of Pergamus Rev. 2.13 I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my Name and hast not denied my Faith even in those dayes wherein Antypas my faithful Witness was slain Thus Saviours come up on Mount Sion to judge the Mount of Esay Obad. v. 21. i. e. saith Deodati the Apostles and Ministers of Christ who shall preach the Gospel to the salvation of the Elect and condemnation of Ungodly men they are the true Esau which is Edom saith Moses the earthly minded ones We put off this duty to the Minister whereas indeed every man ought to endeavour the salvation one of another 1 Tim. 4.16 Thou shalt save thy self and those that hear thee Jam. 5.20 shalt save a soul from death and what knowest thou O Wife O Husband whether thou shalt save thy Husband thy Wife what by preaching to her Beloved there is means of salvation prevalent with some even then when the word it self will not prevail 1 Pet. 3.1 even the confessing and not denying Christ in our life Exhort To confess our denials of our Lord and to shame our selves for them as Ezra 9.6 I am ashamed and blush Esay 59. Motive 1. By this means our Lord will own us We shall own and confess the Lord Esay 59.19 Obser 1. A man may so far depart from his God that he may esteem evil of that which is good yea account the greatest good evil be ashamed of God and his wayes Obser 2. A man may be so pusillanimous and of so base a spirit that he may fear men yea the worst of men an adulterous Generation more than the highest God Obser 3. Note hence our preposterous zeal If any should deny Christ in his humane person Proh Deum atque hominum fidem All men would say such an one were not worthy to live And this is commonly their zeal who have little or nothing of Christ in the Spirit but I beseech ye consider who the Christ is who must not be denied surely not only Christ in the flesh but in the spirit the Wisdom and Power of God Therefore we will enquire further 1. Who is this that must not be denied before men 2. What it is to deny him 1. Who must not be denied before men Answer who but Christ He is considerable 1. according to the flesh 2. according to the spirit 1. According to the flesh and so we read largely in the Gospel of him 1. What he did 2. What he suffered for us which were prefigured in the Law 2. According to the Spirit and so likewise we read every where of him in the Old and New Testament under manifold Names as the power of God Psal 110. the wisdom of God Prov. 8. the righteousness of God Psal 32. In the New Testament he is known to us under the same or other names the power of God and wisdom of God and righteousness of God 1 Cor. 1 and 2. Thus he is called the Spirit Rom. 8.9 10. the Spirit of God of Christ Christ himself And thus what ye read 2 Cor. 3.14 16. is called Christ ye presently read called the Spirit and the Spirit of the Lord and expresly the Lord is that Spirit According to the Spirit Christ is said to be in us to be Immanuel God with us to be with us to the end of the world so particular explication had not been needful
but for their sakes who have taken notice of Christ only without them and according to the flesh not within them or according to the Spirit Poor Souls who have been deluded with a Python a Spirit of Divination which hath brought great gain to their Masters Now this Spirit being cast out by the Name and Power of Jesus Christ it is no marvel that her Masters storm and Cry out these men being Jews the true Confessors and Professors of Christ do exceedingly trouble our City the reason is given v. 19. The hope of your gain is gone This makes Demetrius mad and his fellows the Crafts-men who make or vent silver shrines for Diana cry out amain Great is Diana of the Ephesians Alas the silver shrines will not off the hope of their gain is gone Our Lord moves us to confess him by propounding a reward of our confession May we then obey our Lord in hope of reward Truly in hope of no reward less than himself But this needs some explication The Christian life whereby we confess Christ is above all rewards In keeping of the Commandments there is great reward It was a pious speech one gave of Zadoc who gave name to the Sect of the Sadduces that he was a good Leader of evil Followers 2. Whosoever denieth our Lord him will our Lord deny before his Father which is in Heaven What it is for the Lord to deny a man appears by the contrary phrase what it is to confess a man which is to acknowledge or own him As therefore Christ then owns acknowledgeth and confesseth those who confess him when he invites them to partake of his Kingdom and to Reign with him So on the contrary he owns not nor acknowledgeth but denies those who deny him when he rejects them and renounceth them and adjudgeth them to everlasting punishment of both these ye read in the description of the last judgment which proceeds according to confessing or denying of our Lord Come ye blessed c. for ye have owned me Go ye cursed for ye have not owned me but denied me In regard of 1. those who deny Christ They reject the chief good under the notion of evil they are ashamed of him shame is of somewhat that is evil What iniquity have yours Father found in me Jer. 2. There is no iniquity in him Psal 92. ult 2. He is the Judge at the last day even Christ who denies them wherein consider 1. the Justice 2. the Power of Christ 3. In regard of the Covenant between both the reason appears from the Covenant it self often iterated either in the same or like terms 2 Chron. 12.5 and 15.2 Thus saith the Lord ye have forsaken me and therefore have I also left you The Lord is with you while ye are with him If we deny him he also will deny us 2 Tim. 2.12 This is grounded upon Lex Talionis or because the Covenant is between persons unequal there is greater equity on the Superiours part more justly may he deny us Jer. 17.13 All who forsake thee shall be ashamed and Christ shall be ashamed of them and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of Living Waters But why before the Father because he who denies the Son denies also the Father and therefore he is called a lyar 1 Joh. 2.22 Who is a lyar but such that deny that Jesus is the Christ He is Antichrist that denieth the Father and the Son Object Doth the Lord use terrour to fright us from denial of himself must they that are under the Gospel live under the Spirit of bondage Rom. 8.15 Ye have not received the Spirit of bondage to fear again See Notes on Luke 12.4 5. Repreh 1. Those who are ashamed to confess Christ and his Righteousness to the displeasure of their friend Men alledge the Example of the Thief on the Cross to excuse themselves from obedience till they are going to their grave But I marvel they take no notice of his glorious confession of Christ and profession of Faith and reproof of his fellow thief Thou mean time canst hear thy Fellow blaspheme swear curse lye talk lasciviously and obscenely c. canst see him do that which is wicked yet holdest thy peace and hatest thy Brother Levit. 19.17 when thou wouldest seem to love him art of the same mind with him denyest Christ when thou wouldest seem to confess him Vae mihi quià tacui Esay 9. i. e. pretend to confess and profess Christ a Jew is properly a Confessor or Professor but indeed are no such persons but such as deny him deep hypocrisie which the Holy Spirit calls blasphemy O what a swarm there is of these Flyes they are not of Christ's Church but of the Synagogue of Satan Beelzebub is their God the God of Flyes Can these men hope to be hidden No The Lord saith he knoweth them Rev. 2.9 Object But these have a form of Godliness Answ Some men are ashamed of being too Religious of the very form of Godliness surely Godliness hath as well an outward as an inward form Mat. 8.38 Thus the Germans before their desolation were ashamed of mentioning any part of the Word of God Repreh 2. Those who deny the Lord who say they are Jews and are not who have a shew and form of Godliness but deny the power of it Obser 2. Observe who they are whom the Lord shall deny at the Great Day even they who deny him in this Adulterous Generation Why who denies him do not all of us confess and profess him Beloved let us not deceive our selves Remember how the Spirit of the Lord interprets the denial of Christ O but I believe what dost thou believe That Jesus Christ hath redeemed me saved me Hath he redeemed thee from thy vain Conversation 1 Pet. 1.18 Hath he redeemed thee from all iniquity Dost thou believe that he who denies Christ in works him will Christ deny That 's the truest denial I believe that Christ hath done all things for me if he hath done all things for thee then he hath believed for thee too and there 's an end what needest thou believe He hath repented for thee what needest thou repent He bids thee believe thou tell'st him there 's no need of it he hath done it already and biddest him do it himself All this belief is resolved into self-love O but we are not such we hear his Word we receive the Sacrament we do great things in his Name Beloved whatever we do if we fall short of obedience if we want that Life that he requires to be in us it is all to no purpose let us all who profess our selves the people of God take notice of this Hos 7.13 and 8.12 Our confession with the mouth will little profit us when we deny him with our lives and works Such are they who live only an outward moral life such as we read many of the Philosophers were But
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
specially to imply that he is that Son of man spoken of in Dan. 7.13 He is figured also by Ezechiel whose Name signifieth the Power of God as Christ is called 1 Cor. 1.24 This Prophet therefore is almost in every Chapter of his Prophesie called the Son of Man To speak a word against the Son of Man is all one with blaspheming of him and therefore what vers 31. is blasphemy that vers 32. is a word spoken against the Son of Man Such were those opprobrious speeches Mat. 11.19 Luk. 7.34 and other the like contradictions of sinners against him Heb. 12. Such Blasphemies as these against the Son of Man He himself promiseth forgiveness of them yea he prayeth the Father to forgive them Luk. 23.34 Reason Where we have the reason of his forgiveness their ignorance of him 1 Cor. 2.8 1 Tim. 1.13 He appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.8 Homo homini quid praestat while in the likeness of Man they saw nothing Divine in him Doubt If all sin yea and blasphemy against the Son of man be forgven then what need repentance faith obedience Remission and forgiveness of sins is promised unto no other nor upon other terms than such as repent believe and obey the Gospel A great King redeems a multitude of Captives suppose out of the hand of the Turks he payeth the prize of their Redeption howbeit no man partakes of this benefit but he only who shall leave his slavish condition and live according to the Princes Laws Our Lord Jesus the King of Saints hath paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransom for sin and hath redeemed mankind but who are capable of this Redemption but such as repent and forsake their sins Luk. 1.74 75. 2 Cor. 5.14.15 Obser 1. If the Lord Jesus Christ so forgive every one who speaks against him how much more ought we to forgive one another It 's the Apostles argument Col. 3.13 Obser 2. Here is then a door of hope opened unto the blaspheming Jewes who reproach the Lord Jesus and the Church of Christ as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like condition were those whom St. Paul saith he caused to blaspheme Acts 26.11 Such were they who in the first times were moved by fear of imminent and cruel death to deny Christ whereof Pliny writes to Trajan Obser 3. Note here the true Jubilee whereof mention is made Levit. 25. when vers 9. the Trumpet of Jubilee or loud of sound Marg. must sound throughout the Land This is to be on the day of the atonement Levit. 16. when the Goat is slain and the High Priest anoints the holy place vers 16. when the scape Goat is sent into the wilderness Who is that High Priest who enters into the holiest of all and obtains eternal redemption for us but Christ himself Heb. 9 8-16 And who is he that must anoint the Most Holy but the Messias Dan. 9.24 And who is that scape Goat but even Christ himself who was made sin for us who carries away the sins of men therefore that Goat is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat of demission Obser 4. Whosoever speaks against the holy Ghost it shall not be forgiven him What it is to speak against the holy Ghost ye heard before in part But these words differ much from those before though according to our last Translation they seem to be the very same Those words are blasphemy of the Spirit or against the Spirit these are speaking a word against or blaspheming the holy Spirit In the former there is no mention of holy in these there is Now howsoever it be true that the Spirit of God is holy and accordingly it may be called holy in all the operations of it yet because one and the same Spirit is made known to us under different names in different dispensations as under the dispensation of the Father it 's a spirit of fear and a spirit of fear and bondage Rom. 8. under the Gospel and dispensation of the Spirit it 's a Spirit of Holiness Rom. 1. and called an Holy Spirit The Lord accordingly speaking of the first dispensation added not Holy but of the third he calls it the Holy Spirit Whence we learn a two-fold Blasphemy against the Spirit of God or rather two different degrees of Blasphemy against the holy Ghost The first is the malicious opposing and contradicting of the Spirit evidencing it self in the operations of it though these often are inferiour dispensations such was the blasphemy of the Spirit here when they saw and acknowledged inwardly the miraculous works of Christ to be such as could not be wrought by man nor by any other than God himself yet they not only not confess this their knowledge but obstinately hold it in unrighteousness yea ascribe the great works of Almighty God unto the Devil yea the worst and Prince of Devils 2. There is another degree of sin against the holy Spirit of God when men have made great proficiency and have attained unto a very great growth in Christ Heb. 6. They who so blaspheme and speak evil of the holy Spirit they shall not be forgiven Thus when Pharaoh knew it was the finger of God Exod. 8.19 the Chaldee this plague is from God yet hardened his heart God afterward so infatuated him that he never repented him Heb. 3.9 10. And such was the sin of these men they saw and were convinced that Christ by the finger of God cast out Devils yet they said This man casts out Devils by Beelzebub the Prince of Devils Reason Why shall not blasphemy or speaking against the holy Ghost be forgiven unto men The reason of this is from consideration of the clearest Divine Light manifested in the second Dispensation this is that condemnation Joh. 3.2 Also from the greatest power of God put forth by Christ in the Spirit 2 Tim. 1.7 The clearest Divine Light cannot be unknown therefore the Philosopher makes demonstration from sense to be of all other the most sure and certain Therefore St. John 1 Joh. 1.1 When therefore such an evidence of Divine Light and Power is vouchsafed unto men yet men shut their eyes against it and oppose the Light then men commit this unpardonable sin 2. In regard of the Blasphemer or him who speaks against the holy Spirit his sin is deeply aggravated for whereas the sin by how much the more voluntary it is and overcomes more impediments by so much it is the greater sin The Blasphemy against the holy Spirit must needs be a most heinous sin 1. Because herein the sinner declares himself most wilfull and rebellious against the Light whereof he is convinced And because that Light is accompanied with proportionable power the Blasphemer breaks through all hinderances and sins against the Light The tongue was made to glorifie God Therefore David calls it his Glory How great a sin therefore is it to abuse so noble an Instrument as herewithal to blaspheme the most High God
We will serve the Lord. And Joshuah said unto the people Ye are my witnesses against your selves that ye have chosen the Lord to serve him These beside many other are the reasons of God's Kingdom Observe from hence that the Office and Function of a King is lawful we have a most glorious pattern and example in God himself He hath a Kingdom contrary to the Tenent of some and they not a few who hold it unworthy of a Christian man to bear any Office Function or Government in a Christian Common-wealth whereas indeed such of all other are most meet and fit for the best and greatest imployment and God himself honours these even with his own Name the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Obser 2. The truth and faithfulness of God in performance of his Promise unto David 2 Sam. 7.12 When thy dayes shall be fulfilled and thou shalt sleep with thy Fathers I will raise up thy seed after thee and I will establish the Throne of his Kingdom for ever This Promise was not fulfilled in Solomon otherwise than in the type and that in part for David had not yet slept with his Fathers when Solomon reigned as he acknowledgeth 1 King 4.8 Blessed be the Lord God of Israel who hath given one to sit on my Throne this day mine eyes even seeing it much less was this performed in Solomon That the Lord established his Throne for ever for it 's impossible to make it good according to the History but that the true Solomon Christ Jesus the true Jedediah the Love and Peace of God as Solomon and Jedediah signifie should reign over the house of Jacob the Church of God for ever of whose Kingdom there should be no end Luk. 1.32 Obser 3. This discovers as the Right so the Duty of Kings A King is not for his own sake but for his Peoples over whom he reigns Thus David a man after Gods own heart and a King of Gods own choosing is said by St. Paul to have served his own Generation Act. 13.36 And Christ himself who sits upon the Throne of David the Prince of all the Kings of the Earth He came not to be ministred unto but to minister and Rev. 1.9 we read of the Kingdom and Patience of Jesus Christ he took upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. Nay God himself the God and Father of our Lord Jesus Christ I am saith he the Lord the Holy One the Creatour of Israel your King Esay 43.15 yet see how gently and with what lenity and patience he administers his Kingdom Esay 43.23 I have not caused thee to serve with an offering nor wearied thee with incense thou hast bought me no sweet Cane with money neither hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities They made him thus to serve yet was he their King A Prince is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to this pattern ought Christian Kings to govern their people to be nursing Fathers of them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all used in Scripture to signifie to Feed and Nourish as well as Rule and Govern Out of thee shall come a Ruler or Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall Rule or Feed so 't is in the Margin Mat. 2. my people Israel and Kings are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shepherds of the people Such a King was Moses for a King he was Deut. 33.5 I am not able saith he to bear you my self alone How can I my self alone bear your cumbrance and your burden and your strife Deut. 1.12 And he had an example for this vers 31. Thou hast seen how the Lord thy God bare thee as a man doth bear his Son in all the way that ye went And Act. 13.18 Psal 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare their manners in the wilderness or according to another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare you as a Nurse beareth or feedeth her Child Thus God Reigned over his people 1 Sam. 8.7 So that we see of what spirit they are who flatter Christian Princes by propounding to them such a form of Government as befitted not such a King as God chose but such as the people chose to themselves Make us a King to judge us like all the Nations 1 Sam. 8.5 See the manner of such a King vers 11.18 They who perswade Christian Princes to such a form and manner of Government they give them all that they may give them somewhat again But we are all too ready to listen after the Kings Duty and plead the Liberty of the Subject and mean time neglect I fear our own Duty toward the Great King and all whom he hath put in Authority under him Hence come Oppressions and Tyrannies into Christian Kingdoms and Commonweals mean time there have not been wanting such as to humour the people would tell them what the Kings Office and Duty was toward his people to preserve them in wealth and peace and what their Liberties were which the King ought to preserve Mean time the King was not told what his Duty was towards his People to be their Shepherd to be a true Christian King to imitate Christ the King in his Government to execute Judgement and Justice nor the people what their Duty was toward their King That every soul should be subject to the higher powers c. The King was taught what his Prerogative was and what the Peoples Duty was to him the People were taught what their Liberty and Property was and what the Kings Duty was to them Neither was taught what their mutual Duty was one to other neither what their common Duty was toward the King Christ Whether doth this King Reign over us yea or no Surely the Great King hath Jus ad Regnum he hath right unto the Kingdom and ought to reign over us But who of us all give him his right who yields him possesion of his Kingdom and gives over himself unto him who doth not crown him with thorns who doth not make him serve with his sins how few do Nay who doth not if not in express words yet in his life and conversation which is the truest word say plainly with those Rebels Luk. 19.14 We will not have this man to reign over us And so we drive him out of his own Kingdom and Dominion Judg. 11.1 we read that Jephtah was a mighty man of valour and he was the Son of an Harlot or of an Hostess the Original word is the same And his Brethren when they were waxen great thrust out Jephtah and said unto him Thou shalt not inherit in our Fathers house for thou art the Son of a strange woman Then Jephtah fled from his Brethren and dwelt in the Land of Tob. Would ye know what this is to us 't is
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
person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
right hand without drinking of Christ's Cup without conformity unto his death whereas the true Predestination is to be made conformable to the Image of the Son of God Rom. 8.29 2. Observe hence the unavoidable necessity which lies upon all the Disciples of Christ which would be saved by him and sit at his right hand and his left in his Kingdom that they drink of his Cup. The Lord Jesus is the Author of Eternal Salvation but to those that obey him Heb. 5.9 And he is able to save to the uttermost but those who are able to drink of his Cup and be baptized with his baptism to those who come unto God by him Heb. 7.25 And there is no other name by which we can be saved Act. 4.12 Nor is there any other way but that living way Heb. 10.20 All Power and Authority in Heaven and Earth is given to him yet hath he no Authority no Power to give the Honours and Dignities of his Kingdom to any other than those who drink of his Cup and are baptized with his baptism The necessity of drinking this Cup Nonne haec oportuit Christum pati atque ità intrare in regnum suum Would God they who are too often in other Cups would seriously and sadly think of this Poculum Salutare this Cup of Salvation that they who strive for an outward baptism would as much or more endeavour after this Alas do they not know that whilst we are sinners Christ dies Rom. 5. Do we not know that the wisdom of God is crucified by our foolishness our errours our lies that the life of God is slain by our deadly sin That the Patience Goodness Mercy Love of God c. all which is Christs suffers from our iniquities Esay 53.4 5. So Arius Montanus and Tremellius Repreh Those who refuse to taste of Christs Cup to be conformable unto his death in dying to sin such as refuse to be baptized into his death This no doubt is the reason even because we refuse to suffer the death of the sin and drink of the Cup of Christs sufferings that the Lord hath given and is yet giving to all Nations the Cup of his fury to drink Thus ye read Jer. 25.15 where the Lord threatens his Judgments unto his own People and all the Nations round about for their disobedience unto the Law and Prophets That they turned not from their evil wayes and the evil of their doings which he signifieth under the metaphor of a Cup vers 15. This disobedience hath brought the Sword among us this continues it yet with us This Judgment Esay 66.14 15 16. applyes to the Nations under these Times of the Gospel as also Zach. 13.7 8 9. the same is the reason of all other Judgments of God as the manifold diseases among us Many of us have often professed to shew forth the Lords death by dying to sin and so have taken the Cup of Salvation and have called upon the Name of the Lord yet have we continued in our sins And therefore the Lord hath caused many to taste the Cup of his Judgment Thus he tells the Corinthians 1 Cor. 11. Therefore many are sick and weakly among you and many are fallen asleep i. e. die the death even because they have not died unto sin And to what other reason may we refer the present Judgment of God upon us even this immoderate and unseasonable drought what else may be the cause of this but because we refuse to be obedient unto the Law and Prophets we refuse to drink the Cup of Christs passion we refuse to be baptized into his death Say I this or saith not the Scriprure the very same The Astrologers refer our present drought unto the late Eclipse and it cannot be denied but that hath been Gods Instrument in second Causes whereby he hath brought this evil upon us as the like hath been observed in manifold other Eclipses of the Sun in former times But what is that that hath provoked the Lord to send this Cup of his fury unto us to Eclipse the light and beams of his countenance towards us What hath moved the Lord to stop the bottles of Heaven Job 38.37 that he hath not in their season emptied them upon the Earth Jer. 9.12 And doth not the Prophet Zachary refer the same Judgment unto the same cause under these times of the Gospel Zach. 14.16 17. What is it to come up to keep the feast of Tabernacles It cannot be meant literally for that among the rest of the Ceremonies is ceased What then is signified by a Tabernacle or Tent what else but our humane flesh and body 2 Cor. 5.1 4. 2 Pet. 1.13 14. To keep the Feast of Tabernacles then what is it but to have our Tabernacle our dwelling our house with Christ Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt in us They therefore who refuse to suffer with Christ in the flesh to imitate his death to drink the Cup of his Passion and Suffering with him They shall have no rain of Blessing no rain of Gods Living Word which is compared to rain Deut. 32. Heb. 6.7 no outward rain for as that is one of Gods blessings upon the obedient Deut. 28.12 So is the want of it a Curse upon the disobedient vers 23 24. and for the sin of his People he shuts up Heaven 1 King 8.35 3. They say unto him we are able How able they were appeared soon after when being in company with our Lord when he was now to drink of his Cup they all forsook him and fled What boldness was this what presumption and confidence of their own strength But their confidence and presumption so much the more condemns the despair and unbelief of many of us James and John were yet Carnal they had not received the Spirit of God they knew Christ only according to the flesh As for many of us we perswade our selves that we are Spiritual and know Christ according to the Spirit and believe in his Mighty Power yet when the Cup comes to us when it 's offered to us to drink of it we cannot away with it we have no power no strength at all to drink of it while we are not yet tryed while the Cup is not yet come to us O how valiant we are the Elect the Chosen of God i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen men and Mighty men of valour But when now temptation comes either from the world hope of gain or fear of loss or desire of honour and reputation or from our own flesh or from the Devil what ever the temptation is what arrant cowards we are we lye down like great Lubbars and let Satan buffet us Repreh How justly doth this reprove the present Generation of men who look at Christs drinking the Cup of his Passion and Baptism as suffering his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fore-suffering and his principal passion from the Jews and
the things of God proceeding from the Father of Lights 1. Generally and largely in the first point Then 2. As they are contracted and gathered into his Image in the second point 1. Generally and largely we heard lately that Christ is a King hath a Kingdom and reigns for ever and ever and therefore it followeth by good reason that he have all honour obedience and service befitting a King the Lord himself reasons so Mal. 1.14 That which was torn and lame and sick the people brought for an offering unto their God whereas they ought to have brought that which was strong and sound and whole Wherefore he curseth the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing why for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen After the same manner our Saviour also reasons Mat. 22.21 Give unto God the things that are Gods In the words themselves we have these Two points 1. We have the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The things of God we ought to give unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason How come we by these things of God How otherwise then from the free Grace and bounty of God Job 2.5 Joh. 1.3 And these things of God must needs be in us for whereas man is ordained to an higher end than weak Nature can of it self reach unto even the Eternal Life and the Divine Nature whence he is estranged Such an excellent end cannot be advanced otherwise than by sutable means which are the things of God which cannot be known otherwise than by the Spirit of God 1 Cor. 2.11 Obser 5. We have something of God in us This is a ground for the judgement of Charity The Pharisees and Herodians to whom our Lord speaks in the words before the Text were the greatest enemies our Lord had in the dayes of his flesh yet he acknowledged they had something of God otherwise he had not bidden them give it unto God yea ungodly and unrighteous men against whose ungodliness and unrighteousness the wrath of God is reveiled from Heaven Rom. 1.18 even these have some truth of God in them which they hold in unrighteousness The wicked and slothful Servant had one Talent Mat. 25.16 though vers 19. he is said not to have it because he used it not but surely he had it otherwise it could not be taken away from him How much more may we say this of those who are believers Eph. 4.7 Vnto every one of us is given Grace according to the measure of the gift Christ Esay 9. Vnto us a Son is given c. The manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.8 Obser 6. God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness unto any since he testifieth inwardly unto them his Eternal Power and God-head Rom. 1.19 20. Repreh 1. Those who reject despise and censure others as empty of all Grace as having nothing of God in them of such as these our Lord speaks Mat. 5.22 He that saith to his Brother Racha shall be in danger of the Counsel but whosoever shall say Thou Fool shall be in danger of hell fire O that they would advisedly consider this who too sharply and severely censure others O Let us rather consider that though we have attained to some measure of the heavenly gifts though we have attained to some measure of the Divine Light yet have we darkness mixt with our light Repreh 2. Those who know and acknowledge themselves debtors unto God yet think that the meer reading or hearing of the Bond read is the payment of it What else mean we when we come to hear the word of God which testifieth our debts unto God that we owe him all our love service obedience What would ye think of your debtors if they should so deal with you Repreh 3. Those who give the things of God to the Devil little do men consider this how prone they are so to do when any thing happens that's strange whether in Natural things or Spiritual as men they reason presently that the Devil doth them or they are done by the Black Art or 't is some stratagem of Satan Thus men reason touching the Magnetical Cure and many other secrets in Nature which lie hid from most men that they are wrought by the Devil how then doth God work all in all 1 Cor. 12.9 10 11. He sent his Word and healed them Psal 107. And thy word O Lord healeth all things Wisd 16. But happily Satan may work the same effects also No Esay 44.24 I am the Lord that maketh all things that stretcheth forth the Heavens alone that spread abroad the Earth by my self Dan. 4. He doth what he will as well in the Virtues and Powers of Heaven as with the dwellers on the Earth This is proper to God himself and no less than Sacrilege to impute any such strong effect unto the Devil Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things and Psal 36.2 O give thanks to him who alone doth great wonders his mercy endureth for ever And as this is true in Natural things so likewise in Spiritual Mat. 12.22 Satan hath the power of death Hebr. 2. and death and destruction entred into the world by the malice of the Devil Wisd 2. Esay 54.10 I created the Smith to blow the coals c. 1 Pet. 5. Leo rugiens Repreh 4. Who give their own things unto God or rather to the Devil such as impute their sins which are properly their own unto God himself Confer Notes on Rom. 6.19 Exhort 1. Receive not the Grace of God in vain 2 Cor. 6.1 God himself is the worker of it in us Esay 26. 2 Cor. 12.6 Operatur omnia in omnibus Confer Notes on Hebr. 1. He makes his Angels Spirits And as God is the Author of all Natural being so of the Spiritual also He it is who works in us to will and to do the Author of Repentance and Faith and Hope and Love he who makes friends of God to do whatsoever he commands them Joh. 15.14 and Prophets such as may teach others Exhort 2. Know then and consider O man that what thou art and hast in thee is not thine own Thou art a Vessel and a Vessel is made to hold something in it Thou art a Temple Give to God the Glory of his Providence Render unto God the things that are Gods The things that are Gods may be considered according to the nature and kind of them or according to the degrees of them 1. According to their Nature so the whole Image of God all the Graces of the Spirit 2. According to the degrees of them so the Glory of them all is to be rendered unto God so 2 Cor. 3.17 18. NOTES AND OBSERVATIONS UPON MATTHEW XXII 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
be a Godly man unless also he love God no more than the Devil himself can be said to be Godly who knows God better than the most learned man And therefore St. Paul though I know saith he all mysteries and all knowledge and have not Charity I am nothing 1 Cor. 13. and the reason is Cognitum est in cognoscente per suam speciem We are carried in our understanding only to the representation of the thing we know but we are carried by love into the very thing it self we love we are only imaginarily united unto the thing we know but really united and joyned unto the thing we love and therefore saith the Prophet They are become abominable according as they loved Hos 9.10 Jer. 2.5 So on the contrary saith St. Paul He that is joyned unto the Lord is one Spirit 2 Cor. 6. As a man that 's hungry may perhaps fansie a kind of satisfaction to his appetite and a man that 's thirsty may imagine a like satisfaction of his thirst but alas these are but dreams as Esay 29.8 it is not a speculative knowledge of God that will fill the hungry soul no it 's a real taste and relish of God If ye have tasted that the Lord is gracious 1 Pet. 2. And he that eateth me shall live by me Nor is it the fansie or thought of God which will satisfie the soul that is athirst for him My soul is athirst for God even for the Living God Psal 41. The soul that hungers and thirsts for God cannot be filled otherwise than with God himself as Psal 36.8 They shall be abundantly satisfied with the fatness of thine house Nor doth the Lord require only that we fear him for perfect love casts out fear whence in our Liturgy we call Gods Service perfect freedom No nor doth the Lord require a barren or dead or devillish faith as St. James calls it which yet many wholly relie on but a faith that works by Love as St. Paul speaks Gal. 5.6 Lastly for I must not stand long in gathering Corollaries observe we hence the integrity of God's Service This Commandment lest any one conceive himself exempt from 't is propounded to him by name in a manner Thou shalt love the Lord thy God c. Both 1. because God looks at a whole People or Nation as if it were but one man And 2. because obedience to Gods Commands is required of every man in particular and therefore answerable hereunto we may frame such a general Exhortation which yet may descend unto every one That we would love the Lord our God with all our heart c. And a most ample field it is wherein quaelibet herba Deum Every Creature speaks the Author of it and invites us to the love of him all the motives which I will make use of may be referred to these Two generals 1. There is nothing more just and reasonable And 2. There is nothing more profitable than to love the Lord our God 1. How reasonable and just it will appear if we consider 1. Gods merit and desert at our hands and 2. our own duty For whether we consider 1. the object here commanded to be loved and that either 1. In himself the Lord or 2. In reference unto us our God or 3. The act of loving him with all our heart the subject required to love the Lord. These and every one of these will yield us reason sufficient why we should love the Lord our God c. 1. As for the Object in it self considered it 's the Lord or Jehovah See Ains in Deut. 6.5 the Essence Nature or Being of God But when I tell you that the Essence or Nature of God folded up in the word Jehovah or the Lord is most lovely in it self it is not mine intent to wind up your thoughts to a Seraphical contemplation of the Divine Nature Such knowledge is too wonderful and denied to Moses himself though he be said to have seen the Lord face to face we must look upon it as on the Sun-beams but so as quenched in the water or as through a glass darkly yet so as the Lord himself unfolded his own Name and Nature unto Moses Exod. 34. in it self most amiable and most lovely The Lord the Lord merciful and gracious long-suffering full of Goodness of Truth keepinging Mercy for thousands forgiving iniquity and transgression and sin What more lovely than this name of Grace and Mercy to Israel to the Church of God being as yet in the nonage and subject unto many failings according to a like speech of St. John unto us and all Christians consideration in the like childhood I write unto you Children that your sins are forgiven you through his Name When the Church is grown up to riper years he propounds the amiableness and loveliness of his Essence and Nature in other Attributes as of Wisdom of Knowledge of Righteousness of Holiness of Truth of Patience of Goodness of Gentleness and the like and all to excite and stir up our Love and imitation of his most lovely Essence Nay Beloved Gods Essence and Nature is the Everlasting Fountain of all Goodness and Loveliness yea Goodness and Love it self 1 Joh. 4. whence all those drops of goodness and loveliness are distilled into the Creature there is nothing good amiable or lovely in the whole Creature whether it be Natural Moral or Spiritual which hath not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls it the Idea the exemplary subsistence or pattern yea the Original and Fountain of it in God himself as Honour Praise Glory Power Authority Strength Profit Pleasure in a word what ever can be called good Whence it is that no man nor thing can be stiled Essentially Naturally and Originally Good but only God Luk. 18.19 This Consideration that God is the very best Being and the Essentiator or giver of Being to every thing ought to be so prevalent with us that even for this reason were there no more we ought to love love him best and so with all our heart according to our own Rule Vt se habet simplicitèr ad simplicitèr ita magìs ad magìs maximè ad maximè if I ought to love that which is good because 't is good I ought to love that more which is better and that the best of all which is the best of all and that is God and for this reason God loves himself Vide Theol. Germ. Especially if we consider to whom he is good surely such he is to us and every one of us and therefore stiled thy God who ever thou art Whether we be considered 1. In our meer natural estate as we are his Creatures or 2. In our estate elevated above meer Nature as his new Creatures And if in our meer natural estate whence have we I beseech you that our meer natural estate to say from our selves or from any Creature or not from God I know not whether I should call it rather
great but nothing at all without Charity Yea on the contrary the very least and meanest duty performed from this principle as the giving of a Cup and but a cup of water and that cold water it looseth not the reward a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say He shall have a great reward Mat. 10.42 Yea to do our Neighbour the greatest evil if not out of hatred was pardonable and a means found for his safety Deut. 4.42 yea though he kill him not though he do him no harm yet if he hate him he is a murderer he is reputed to do him the greatest hurt 1 Joh. 3.15 So that it appears as commodious and profitable as just and reasonable that we love the Lord our God with all our heart c. Not that the love of our God is purchased or that it looks at a further reward but upon our love of God there follows a reward as St. Bernard Non sine praemio diligitur Deus etiamsi absque praemio in luctu diligendus sit Deus And that reward what is it but he himself that is beloved Gen. 15.1 2. habet praemium sed id ipsum quod amatur as he goes on for so he loves them that love him which is his second love Prov. 8.17 But for our better understanding of this reward we may distinguish it into that which we obtain in this life and in that to come According to the distinction of the Schoo◠that Beatitudo is either Viae or Patriae that Beatitudo viae is our Union with God by Faith and Love and he that is thus joyned unto God is one spirit with him that loves him happy union when it comes to pass he loves all the souls of those that love him he keeps his mercy for thousands of those that love him Exod. 20. Dan. 9.4 And all things work together for good to them that love him Rom. 8.28 2 Cor. 3. O blessed Union I would to God we did well consider of it what a deal of toil it would save us for I beseech you what do we seek for in our looser time of youth in pleasures of all sorts but only the best good what else but the same good in our riper years in pursuit of honour and reputation what follow we after in our old age but the chief good in wealth we think 't is there as he that said he had much good laid up for many years Thus we pursue the best good all our life long and but catch at the shadows of it embrace nubem pro Junone Thus Impii ambulant in circuitu they go about and about and pursue the chief good throughout all the Creatures in particular and say who can shew us any good Beloved to shew you uno intuitu all at once what we all desire and seek for as it may be had without all this trouble Ostendam tibi omne bonum I will shew unto thee all good 'T is our God and thus to love him is to have him This is the goodness that God hath laid up for them that love him and that before the eyes of Men. 2. But as for that Beatitudo Patriae 't is beyond expression Eye hath not seen nor ear heard nor hath it entred into the heart of man the things which God hath prepared for them that love him yet the Spirit of God sets this reward out by the most glorious things we either see or hear of or can enter into our heart For 1. What 's more glorious than a Crown and a Kingdom but God shall give the Crown of Righteousness to every one that loves him 2 Tim. 4.8 the Crown of Life to those that love him Jam. 1.12 The Kingdom of Heaven to those that love him Jam. 2.5 But perhaps so long an Exhortation was not needful for we do love the Lord our God with all our heart with all our soul and with all our mind Would God we did but it 's as easie a matter to discover whether we do or not as 't is to say we do wherefore I appeal to thee who ever thou art whither stands the bent and inclination of thine heart Is it towards God and the doing of his Will or towards thy self and the doing thine own Will and Pleasure or because the heart is deceitful dost thou seriously endeavour with all thine heart with all thy soul and with all thy mind and with all thy strength to keep the Commandments of thy God You know Beloved yea and the world knows too whether it be thus with us or no if it be so how comes it then to pass that there is so much hearing now a days what the Will and Commandment of God is and so little practice of it so much holy conference and so little holy doing Some Religious prattler would say That the Commandments of God are done to our hand and that there 's nothing now to be done by us but to believe that they are done for us and to talk of them A Generation of men like those in Ezechiels time They come unto thee saith the Lord to Ezechiel chap. 33.1 2. as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their Covetousness for they hear thy words but they do them not Alas they consider not what Christ himself saith Joh. 14.21 If ye love me keep my Commandments and therefore the love of God and keeping his Commandments are joyned together as being of one and the same nature as Exod. 20. Dan. 9. beside other places nay in express terms This is the love of God saith St. John that we keep his Commandments 1 Joh. 5.3 But if these fall short of the holy Commandment what shall we say of others who yet pretend and would be thought to love God with all their heart though they make not so great an outward shew of it as they are wont to say But if a man love me saith our Lord he will keep my words and my Father will love him and we will come unto him and dwell with him Joh. 14.23 Christ knocks at the door thy heart wherewith thou sayest thou lovest him and would fain enter prae amore excludis foras dost thou shut him out of doors for meer love dost thou burden him for love Here we may mind you of that Proverb The old Cart lasts longer than the new dost thou wound him for love Thou pretendest thou lovest God I appeal unto thee Art thou not a lover of pleasure more than a lover of God dost thou not rather love to inveigh against others for not loving him than to love him thy self dost thou blaspheme that worthy Name of Christ by which thou art called dost thou not again by thine oaths raise those wounds wherewith thy God and Saviour testified his love unto thee This is not so much as to shew
other two subordinate Axioms are contained 1. The buildings of the Temple were notable 2. The Disciples came to shew them our Lord. 1. The buildings of the Temple were notable The other Evangelists who report the same story speak this more plainly St. Luke Chap. 21.5 The Temple was adorned with goodly stones and gifts And therefore in St. Mark 13.1 it is said by one of his Disciples What manner of stones and buildings are here Surely nothing was wanting either of sumptuous Materials or curiosity of Art or industry and pains Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A work of all that we have either seen or heard of the most admirable both for structure and greatness and sumptuousness in every part of it Tacitus calls it Immensae opulentiae Templum a Temple of immense riches Not to speak of that vast store of Gold and Silver and other Materials prepared by David and his Princes for the building of the First Temple 1 Chron. 29. per totum which seems to have been the greatest part of the spoils of the Canaanites laid up in the Lords Treasury for that purpose After this Temple was destroyed by the Chaldeans it having now stood above 400 years it was afterwards repaired by Joshuah the son of Josedec and Zorobabel by Commission from Cyrus though much hindred by Tatnai and Shetherboznai The Reason why these buildings of the Temple must be so notable yea wonderful may appear from consideration of the finis cui the end for whom and for whose honour they were made and that 's no other than God himself who is wonderful and therefore the Name of God is usually added to things excellent in their kind as the Cedars of God i. e. great Cedars the mountain of God i. e. an high Mountain the Temple of the Lord i. e. an Excellent and magnificent Temple Another Reason may be from consideration of the Efficient the Builders who reared this sumptuous Edifices for the consideration of what we do that it is for God his honour glory and magnificence it will draw out of us all our ability skill pains and industry Hence it is that Temples and Churches in all Ages and among all Nations have been the most beautiful and magnificent of all other Buildings as that of Diana of Ephesus So 2 Sam. 6.14 with v. 20 21 22. The house must be very great Observ If the building of the outward Temple were so notable so wonderful what is the inward Temple how wonderful is that David speaks of this Temple Psal 139.14 I am fearfully and wonderfully made c. He speaks there of the Temple of his Body How much more wonderful are they who are within that Temple The Gate of the Temple even of the Porch was beautiful and glorious how much more glorious is the Temple within These men saith the Lord to Joshua the High Priest that are with thee are wonderful Zach. 3.8 Ancient Structures great and magnificent Buildings are very taking especially such as are dedicated unto divine use even the Disciples of Christ especially young Disciples are much taken with such After our Lord Jesus was now come out of the Temple then the Disciples came to him to shew him the buildings of the Temple Men of that growth commonly admire the outside of things men look at the outward appearance There be also those of greater growth who look at the Ark the Cherubims the Mercy-seat and all the beauty of the most Holy and out of measure rejoice in them and is any one to be blamed for that surely yes if in mean time they over-look the daily offering in the Holy regard not the Forefront and Porch of the Temple Beloved let us fix our eyes upon better Buildings than these are behold the Porch or Forefront of God's Temple what is that but the fear of the living God This is the beginning of wisdom the Entrance into God's Temple Hereby we depart from evil This makes the difference between the holy and unholy place Into this no uncircumcised may enter Ezech. 44. uncircumcised in heart and uncircumcised in flesh but the circumcised only Such circumcised ones are they who put away the sins in the flesh Col. 2 11. and worship God in the spirit Phil. 3.3 By this fear as we depart from evil so we turn unto God and his Goodness Hos 3.5 Jerem. 4. If thou wilt return O Israel return unto me This turning is wrought by the true Elias the Tisbite i. e. the Turner John Baptist who prepared the way of the Lord Matth. 3. and 4. This is the crying voice in the wilderness even the wildred heart of man This awakens the Faith which is the true Holy in the Heart and this Faith is the living Word which is in the mouth and in the heart Rom. 10. this faith purifies the heart Act. 15. and hereby the man is justified from the sin offering up the dayly sacrifice upon the Altar even the patience of Jesus In this Holy we are enlightned and strengthned for here are the Lamps and here is the Shew-bread which strengthens the mans heart Psal unto obedience for this David prays Send out thy light and thy strength Psal 43.3 and 44.3 Before we can enter into the most holy the Veil must be removed what is that but the flesh of Christ Heb. 10.20 the veil which is his flesh and how is that removed by mortification and daily taking up the Cross in the willing obedience of Faith whereby we die with Christ according to the flesh and live again with Christ according to the spirit And by this suffering our conformable death with Christ the Veil is done away as at the death of Christ the Veil was rent from the top to the bottom And now the most Holy appears even the Life of God in more abundance Joh. 10. even the propitiation and perfect and full forgiveness of Sin even the perfect love of God and our Neighbour figured by the two Cherubims spreading their wings even the Rest of all the Children of God which the Apostle tells us remains mains for all the Children of God even the holy Spirit of God shed in the heart even the perfection it self And here in this state he that is in Christ is a new creature old things are passed away though we have known Christ according to the flesh yet henceforth know we him so no more In this state the Kingdom is the Lord's Here is the marriage of the Lamb with the Bride made ready cloath'd in fine linnen even the righteousness of the Saints Revel 19. whereby he endows her with all he hath even his Name and Being Si tu Caius ego Caia He the Lord our Righteousness Jer. 23.6 and she the same Jerem. 33.16 Here is the spiritual Union between God and Man which we would call Deification if the world could bear it which is no other than the participation of the Divine Nature 2 Pet. 1. when God and man have one
disobedient Children I say these things were known at least to that place or Nation though perhaps to others something might not be so well known as in the Parable of the grain of Mustard-seed of so great growth as to become a Tree is not known among us in these parts of the world but that it was usual in and well known to them in those parts of the world Tremellius shews by bringing two Examples out of the Talmud of Jerusalem of the Mustard Tree one so strong that the owner of it saith He climbed up into it Another spread so broad that a Potter wrought under the shaddow of one of the branches So no doubt but the Protasis and first part of this Parable in the Text was well known to the Jews and that there was such a fashion among them in their marriages although it be more obscure and unknown to us and much troubles both Ancient and Modern Expositors Let us therefore endeavour to find out what this custome of the Jews was in their Marriages which whether theirs properly or taken from the Romans or Graecians it 's not much material because Christ best foreknew that his Church should consist of the Gentiles and therefore taught those things which he knew would best agree with the Rites and Customes of the Gentiles and might best serve for the winning of them unto God and Christ In the words we have 1. The Parable in the first Verse to the 12. 2. The Scope of the Parable in the 13. Verse In the Parable we have only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Proposition the first part of the Similitude without any Reddition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made thereunto which therefore must necessarily be supplied in the opening of it Herein we have two parts 1. The preparing of the parties invited to the Marriage from the first Verse to the fifth 2. The event and issue of their preparation in the 6. Verse The preparation we may take asunder into these particulars of all who are called 1. All who are called to the Kingdom of Heaven shall be likened unto Virgins 2. To ten Virgins 2. The ten Virgins took their Lamps and went forth to meet the Bridegroom 3. Of these ten Virgins five were foolish and five were wise 4. The five foolish took their lamps and no oyl with them 5. The wise took oyl with them in their vessels with their Lamps 6. While the Bridegroom tarried they all slumbred and slept we must enquire what is here meant 1. By the Kingdom of Heaven 2. by the Virgins and 3. how all they who are called to the Kingdom of Heaven may be said to be like unto Virgins 1. The Kingdom of Heaven is by some said to be the Church of God endowed with the word of God and Sacraments By others it 's said to be the Grace of God Others rather understand hereby the Divinity it self communicated unto men which the Hebrews understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the in-dwelling Deity or God inhabiting and dwelling with us and in us which they also call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Kingdom of this our Lord Jesus â—â—â—ks to the Jews as of a thing well known to them when he saith The Kingdom of Heaven is within you Comes not by Observation c. Now the Deity communicates it self differently unto men as the Apostle teacheth To one is given the word of Wisdom to another kinds of Tongues And although one and the same Spirit divides all these gifts to all according as he will and although all these gifts be divided and conveyed to men by divers channels yet the fountain whence they proceed is the Kingdom of God But yet not only the Charismata and Graces of the Spirit but also the Divinity it self is given unto men and dwells with them our Lord himself witnesseth Joh. 1.4 the Word which before in the first verse he had said is God dwelt in us Yea our Lord puts it out of all question Joh. 14.23 where he saith If any man love me he will keep my words and my Father will love him and we will come to him and make our abode with him This is the Kingdom 2. They who are invited to the participation of this Kingdom are call'd Virgins of both Sexes who keep themselves unspotted from the world the flesh and the Devil such are described in the 14th of the Revel 3 4 5. And I heard the voice of Harpers harping with their harps and they sung as it were a new song before the Throne and before the four living Creatures and before the Elders and no man could learn that song but the hundred forty and four thousand which were redeemed from the earth These are they which were not defiled with women for they are Virgins These are they which follow the Lamb whithersoever he goeth These were bought from among men being the first-fruits unto God and to the Lamb. And in their mouth was found no guile for they are without fault before the Throne of God So also Mat. 19.12 we read of some Eunuchs Which have made themselves Eunuchs for the Kingdom of Heavens sake He that is able to receive it let him receive it But can all who are called unto this Kingdom be said to be like such Virgins Howsoever all who give up their names unto Christ and profess the Faith they walk not all worthy of him nor can truly be called Virgins yet in that they profess themselves to be such and look toward the Kingdom of God the Scripture allowes them the name of Virgins Thus ye read Jer. 18.11 12. the people walked in an evil way and refused to return to the Lord yet in the 13th Verse the Lord calls them a Virgin People So that the Kingdom of God is likened unto Virgins 't is evident in regard of the admission thereunto or exclusion from it But why are they who are called to the Kingdom of God compared unto Virgins The reason of this depends upon the custome of Marriage among the Jews and other Nations yea the same continues even untill this day among us that as there were young men who accompanied the Bridegroom who were called Children of the Bride-chamber Mat. 9.15 So were there also Virgins her companions to the Bride this ye read in Psal 45.14 the Virgins her companions that follow her shall be brought unto thee these were wont to minister or attend at their marriages The old Poets tell us of this ancient rite that they were wont to celebrate their marriages with Lamps Dances and Singing So Hesiod in Scut Her Homer Odyss 7. That Lamps were usual at their nuptials appears also out of Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Old Comedian Primum omnium huic lucebis novae nuptae fanum And Clandestine Marriages were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marriages which had not lamps or lights so Jerome and others of the Ancients understood this Parable But hence may arise
the event of their preparation While the Bridegroom tarried they all slumbred and slept Whence these Divine Axioms are observable 1. The Bridegroom tarried 2. they all slumbred and slept 3. while the Bridegroom tarried they all slumbred and slept 1. The Bridegroom tarried The word here rendered tarried is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay a time which answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32. Moses tarried in the Mount with God or stayed a time the word here Which stay or prolonging of time may be considered either in regard of him who stayes or prolongs his time for good reason as 't is observed Samuel did 1 Sam. 13.8 9 10. And Saul tarried seven dayes according to the time that Samuel had appointed and Samuel came not his people were scattered or in regard of him or them who wait or expect that time That we may the better understand this we must know what was the ancient custom of solemnizing marriage there were Three distinct times First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disponsalia wherein the Virgin was Espoused and Contracted unto the Bridegroom when stipulation and promise were wont to be made between them whence the names of sponsus and sponsa are a spondendo from their mutual promises one to another The second time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom going out of his own house was brought unto the house of the Virgins Father or Father to his Spouse which was to visit her Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Virgin Espoused was brought into the house of her Husband when the Marriage Feast was made which they called Repotia when the Marriage was consummated and perfected When the Bridegroom therefore here is said to tarry or stay this time is to be understood which was wont to be between the betrothing and the consummating or finishing the Marriage which was not only usual among the Romans and Lacedemonians and other Nations but among the Jews also that there was a set time after Espousing and Contracting before the parties so Contracted came to live together Deut. 20.7 What man is there that hath betrothed a Wife and hath not taken her let him go and return again unto his house lest he die in the battel and another man take her so 21.13 And she shall put off the Garment she was taken in and shall remain in thine house and bewail her Father and her Mother a month long and after that shalt thou go in unto her and marry her and she shall be thy Wife so Judg. 14.7 8. And Sampson went down and talked with the Woman which was beautiful in his eyes and within a few dayes he returned to take her to wife Thus we understand Mat. 1.18 When as Mary was betrothed to Joseph before they came together she was found to be with Child of the Holy Ghost According to this ancient custom of God's People we understand the 24th of Genesis where Abraham's Servant having travelled unto Mesopotamia with Authority from his Master to provide a Wife for his Son he obtains her consent and promise there which was Espousing by a Proxy afterward she being brought to Isaac Isaac took her and brought her into his Mother Sarahs Tent which discovers the gross mistake of many who from hence huddle these things into one as if there were no difference of time at all between Espousing and Marrying which it's evident were different actions and with great solemnity performed at divers times and was here the ground of the Bridegrooms tarrying Observ 1. That there are three certain special times observable in the Marriage between Christ and the believing Soul 1. Of Espousing and Contracting with the Lord such was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Lord and the believing Soul promise mutual Faithfulness Hos 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in loving Kindness and in Mercies and vers 23. I will sow her unto me in the Earth and will have mercy upon her that had not obtained mercy 2. An interval and space of time after betrothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 3.3 And I said unto her thou shalt abide for me many dayes thou shalt not play the harlot thou shalt not be for another man so will I also be for thee 3. A time of coming together and uniting with him cohabiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call Wedding from the Dutch word Wedden to promise and wed of Truth Faith Love and Obedience which promise the Bride makes to her Bridegroom at their cohabitation and coming together when reciprocally the Bridegroom promiseth to his Bride as Zach. 8.8 I will bring them and they shall dwell in the midst of Jerusalem and they shall be my People and I will be their God in Truth and in Righteousness Jesus said if a man love me he will keep my words Joh. 14.23 And my Father will love him and we will come unto him and make our abode with him 4. Hence every Soul may learn in what estate and condition it is toward God in Christ whether yet we stand out and are at a distance alienated from the Life of God while yet the Ambassadors of Christ wooe us and beseech us to be reconciled unto him 2 Cor. 5. Or whether we have contracted our Souls and given our consent I am content to do thy will O Lord c. Or whether our Lord refresh us with his gracious visitations and rain his Manna of Consolation upon our souls Whether He comfort us with his Spiritual Bread of his Living Word and with his Spiritual Drink the Wine of his Holy Spirit until He comes to be our Life 1 Cor. 11.26 As often as ye shall eat this bread and drink this cup shew ye forth the Lords death untill he come Or whether our Lord own and take us to himself and make his abode with us as before in the 14th of John 23. and 2 Cor. 13.11 Finally Brethren be ye perfect be of good comfort be of one mind live in peace and the God of Love and Peace shall be with you 5. Hence we learn what is the common profession of believers in Christ they are such as wait and expect his Coming they are such as stay themselves upon him while he yet tarries until he come unto them That although the time between the Espousing of the Soul to Christ and the consummating of the Marriage be long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tedious yet they wait watch and pray I say again watch Which waiting and expecting of him is either according to the flesh or according to the spirit 1. According to the flesh and thus while he tarried under the Law before He was manifested in the flesh He was called the desire of all Nations Hag. 2.7 For thus saith the Lord of Hosts yet a little while and I will shake the Heavens and the Earth and the Sea and the
whole Christian Church It is one of the most ancient Articles as that which was published and prophesied of by the Seventh from Adam Jud. 14. Vers Behold the Lord cometh with holy ten thousand thousands of his saints This therefore ought not to be a strange Doctrine unto Christians that Christ should come both particularly to every obedient Soul 1 Cor. 1.7 8. So that ye come behind in no gift waiting for the revelation or coming of our Lord Jesus Christ who shall also confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ and generally to the whole Church Rev. 1.17 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wail because of him 4. The coming of the Bridegroom is notable and remarkable it 's usher'd in with a Demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold him the like we have in Rev. 1.7 Behold He cometh in the clouds so also in that place of Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the Lord cometh This is that which meets us so often in the Prophets called by the name of The day of the Lord that day which Abraham saw and rejoyced sometimes called that Notable day of the Lord as in the Prophet Joel and 2. of the Acts. This speaks great consolation to the pure and chaste Virgin Church and every Member of it the Lord Jesus is the Bridegroom of his Church and at his appearing he is commended to her under that name Lift up your heads for your redemption draweth nigh This is the everlasting Gospel or glad tidings Christ come in the Spirit whereof ye may read Isai 25.9 And it shall be said in that day Lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his salvation and 33.2 O Lord be gracious unto us we have waited fâ—â— thee be than their salvation every morning our arm in the time of troubles Yet as dreadful tydings is it to ungodly men the day of the Lord to you is darkness and not light Let us be exhorted therefore although the Bridegroom tarry yet wait for him his stay is no averseness of anger nor argument of his averseness from us but rather of his love the long-suffering of God is salvation so that if we watch not nor wait for him how could our Faith and Hope be otherwise exercised Rom. 8.23 We also which have the first fruits of the Spirit even we do sigh in our selves waiting for the adoption and redemption of our body if we hope that the Son of Man should come unto us let us wait for his coming let us come unto him believe in him trust in his appearing if we desire him to be present with us let us be present with him for in our being with the Lord he is present with us for what is it to come unto him but to believe in him Joh. 6.35 He that cometh to me shall never hunger and he that believeth in me shall never thirst I know every one will be ready to say I believe in him but how can any one come to the Son of God or believe in him who hath not learned of the Father nor believed in the Father No man can come to the Son except the Father draw him Joh. 6.44 therefore the Lord blames the Jews because they would not come to him they would not conform themselves unto his death Rom 6.8 If we be dead with him we believe also that we shall live with him viz. the life of Righteousness wait then for his appearing in hope of his Consolation so hasten to the coming of the Lord by prayer and watching This may serve to reprove those Virgins who content themselves only with a love-letter from the Bridegroom mean time go not forth to meet him nor desire his presence with them and what is the love-letter but the Scripture which the Bridegroom writes as an Epistle unto the Spouse Hos 8.12 I have written unto them the great or many or honourable things of my Law 4. This Proclamation made thus at midnight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from imitation of the noise made as our English word Cry is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sound forth aloud As the Coming of Christ is twofold 1. According to the Flesh and 2. According to the Spirit Hebr. 9.28 Christ was offered once to bear the sins of many and unto them that look or wait for him the second time shall he appear without sin unto salvation 1. According to the flesh when he comes in the flesh and takes part of our flesh and blood and is believed in the world so that Christ and Faith are taken one for other Gal. 3. and Christ to be in us and we to be in the Faith 2 Cor. 13.5 Examine your selves whether you be in the Faith prove your own selves know you not how that Jesus Christ is in you except ye be reprobates 2. He comes or his coming in the Spirit is when he is glorified in his Saints and admired in all them that believe 2 Thess 1.10 So there is also a twofold cryer and cry before the twofold coming of Christ Zeph. 1.7 There is the voice of a Cryer Hold thy peace at the presence of the Lord God for the day of the Lord is at hand and Mat. 17.11 12. Ye read of an Elias that is come and of an Elias that shall come and restore all things which both are Precones Cryers who go before the several Comings of the Lord They are both Angels Mal. 3.1 we render it Behold I send my Messenger V. L. Angelum meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore our Lord Mat. 11.9 10. calls John the Baptist more than a Prophet the other ye read Rev. 14.6 the former teacheth us and speaks of the Earth Joh. 3.31 the latter flyes between Heaven and Earth When our Lord told his Disciples that John Baptist was Elias he supposed some of his Auditors so grosly ignorant as to conceive there was no Elias the Prophet preceding that Elias and therefore Mat. 11.14 15. He tells us If ye will receive it this is Elias which was to come he that hath ears to hear let him hear or believe He knew there was a threefold Elias 1. the Prophet who is under the dispensation of the Father 2. another Elias who is said to be more than a Prophet who â— John the Baptist the forerunner of Christ in the flesh Mat. 11.17 And a third Elias who was to come and to restore all things Mat. 17.11 and of this Elias the Prophet Malachi is to be understood in his 4th Chapter 5 and 6. Verses Behold I send you Elias the Prophet before the coming of the great and dreadful day of the Lord and be shall turn the heart of the
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foolish said unto the wise Give us of your oyl for our lamps are gone out IN which words note that which is common to both is a conference between the wise and foolish Virgins wherein we have a request made by the foolish Virgins to the wise and the answer thereunto in the 9. Verse The Request is back'd with a Reason Give us of your Oyl for our Lamps are gone or going out the Request and Reason both of those foolish Virgins are like themselves Give us of your Oyl they supposed that 1. The Oyl which the wise have is their own your Oyl 2. That the wise have a right to give it Give us of your Oyl 3. That they have a right to give it to them Give us c. and their reason is as foolish and unreasonable for our Lamps are going out They foolishly suppose that the Oyl of the Spirit and the Fruits of the Spirit which the wise have is their own neither of which is true The Oyl of the Spirit is the Lords Joel 2. Act. 2. I will pour out my Spirit c. nor are their works properly their own but the fruits of the Spirit Gal. 5.22 the fruits of the Spirit are love joy peace long-suffering c. though by gracious imputation they are called their works Isai 26.12 Lord unto us thou wilt ordain peace for thou also hast wrought all our works in us 2. Yet cannot the wise give of this Oyl or Spirit it is the gift of God Act. 8.20 Then said Peter Thy money perish with thee because thou thinkest that the gift of God may be obtained with money which he imparts unto men Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And the Father pours of this Oyl upon the Son Luk. 4.18 and Heb. 1.9 3. Although this Oyl of the Spirit be poured out by the wise yet it s none of theirs nor is it their gift but Gods therefore the Pen-men of the Scripture spake warily Act. 8.18 The Holy Ghost was given by laying on of the Apostles hands 1 Tim. 4.14 2 Tim. 1.6 Thus the fruits and works of the Spirit are God's gifts so is Faith Eph. 2. and so is Repentance 2 Tim. 2. 4. Yea though the wise may be said to give of their Oyl yet not to every one not to the foolish not to those whose Lamps are out habenti dabitur there is a time when even the foolish shall know that the Spirit of Love and Works of Mercy are needful that they cannot meet the Bridegroom without them when they shall know and feel their own wants of these when they shall beg supply of these and not obtain them 5. There is a kind of Love even among fools and wicked men they beg supply of not only their own but others wants also give us of your oil Thus the rich man being in Hell prays Abraham to send Lazarus to his Father's house to warn his five Brethren that they might not come into that place of torment Luk. 16.27 28. 6. They who are wise to salvation have store of spiritual riches the Oyl of the Spirit of Love and Mercy Prov. 21.20 in the house of the wise is a pleasant treasure and oyl Psal 112.3 Riches and treasures are in his house and his righteousness endureth for ever which is not to be understood of worldly wealth for no doubt many their are who have not the wealth of this World yet are they rich towards God Jam. 3.17 the wisdom which is from above is pure peaceable gentle full of mercy and good fruits 7. The chaste Virgin-souls have the Oyl of the Spirit in there vessels they have the Unction 1 Joh. 2. which every one of us hath in some good measure if we be Christians i. e. anointed ones for so the ancient and Primitive Church described a Christian to be qui acceptam habuit à Deo Patre substantiam baptismatis utique Spiritûs sancti exinde spei aeternae Such a one as had received of God the Father the substance of Baptism of the Holy Ghost and thereby of hope of eternal life so Tertul. And therefore the Apostle delivers it as a general Character of a Christian man Rom. 8.10 If any man have not the spirit of Christ he is none of his So that among the manifold divisions of Christians at this day this may decide the Controversie who is the true Christian who else but he that is anointed with his Unction endowed with his Spirit if any say they have the unction and Spirit of Christ as some of all parties do they are easily discerned by the fruits of the Spirit or by the want of them Gal. 5.22 8. What ever measure of the Spirit or spiritual good we have it may profit another until the last godliness is profitable for all things so Psal .. 16.2 3. My goodness is not unto thee but to the saints so the Apostle desired to impart some spiritual gift to the Church Rom. 1.11 and the Ministers sow unto the people spiritual things 1 Cor. 9.11 as being Gods Seedsmen and his Stewards 1 Pet. 4.10 11. But howsoever the Spirit of God and the gifts of it are profitable to them that have it and to others to whom they impart them from the Lord yet in the time when the Bridegroom cometh the Spirit and
or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scriptur◠as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
It is the counsel of one of Job's friends to him acquaint thy self with God and be at peace But alas whom go we about to perswade to know God Every man thinks himself well acquainted with God and that he hath attained to great intimacy with him as if that time were generally now come whereof the Prophet Jer. speaks 31.34 They shall no more teach every man his neighbour and every man his brother saying Know the Lord for they shall all know me even from the least of them unto the greatest saith the Lord for I will forgive their iniquity and remember their sin no more Every man pretends much knowledge of God as that he is able to instruct others O beloved not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 and who are they Should we be Judges of them and say who they are where shall we find them in these our days It 's most likely we seek for them among the Teachers or among them that are taught if we would find them and if among the Teachers we find such as are not ordinary men but such who pretend to a Spirit of Prophecy and such also who confirm their Prophecies with Miracles and whom as our Lord foretels shall plead for entrance into Gods Kingdom with these Arguments Matth. 7.22 Many will say unto me We have prophesied in thy name and have cast out devils and in thy name done many wonderful works then will I profess unto them I never knew you depart from me ye that work iniquity And if we enquire for them as God approves among the people surely we shall pitch upon such as observe Gods Ordinances receive the Sacrament and hear the preaching of the Word and our Lord saith there shall be such who shall perswade themselves that they have done their duty but ye read what answer our Lord gives Luk. 13.25 I tremble when I read that story of a great Teacher in Paris about the year 1082. who being deceased and carried on the Bier into the Church to be buried the dead arose and stood up on the Bier and cryed out to the great astonishment of all Justo Dei judicio accusatus sum Hereupon the Funeral being deferred until the next day when in a greater concourse of people and great expectation the dead man cried out again Justo Dei judicio judicatus sum Whereupon the Funeral was again put off till the next day when all the people flocking to the Church the dead man the third time raising himself cried out with a horrible voice Justo Dei judicio damnatus sum The History is unquestionably true Bruno one of many thousands who had heard this terrible Sentence of the dead man against himself thought thus with himself if this be the issue of formal teaching and hearing how necessary is it that our righteousness exceed that of an outward Profession Whereupon he with some others entred a more strict course of life remembring that of our Saviour they who are Professors that 's Juda let them raise their hearts and affections to the mountain of God's holiness let them become practisers of it It is neither preaching nor prophesying nor working Miracles in Christ's Name nor receiving the Sacrament nor hearing the Word preached though by Christ himself nor prating or praying that is sufficient to admit any man into the Kingdom of God all these things men may do and yet be workers of iniquity Obedience Obedience Obedience that 's it the Lord looks for not every one that saith Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my heavenly Father this is to know the Lord so saith God in Jer. was not this to know me to obey my voice NOTES and OBSERVATIONS on MAT. 25.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh THese words may be considered either absolutely or entirely in themselves or as they have reference to the former i. e. the whole Parable In themselves they are a discourse whose Conclusion is contained in the first word Watch the Argument in the rest thus They who know neither the day nor the hour when the Son of man cometh they ought to watch But ye know neither the day nor the hour when the Son of man cometh Therefore watch As these words are considered with reference to the former they are the Apodosis and all the Reddition that our Lord makes for the Protasis or Proposition of the Parable in the former words and they are inferred as a consequence from them Watch therefore for the Son of Man cometh 1. Then we ought to watch the Son of man cometh 2. We know neither the day nor the hour when the Son of Man cometh 3. Because we know neither the day nor the hour when the Son of Man cometh therefore we ought to watch 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom therefore watch ye for ye know neither the day nor the hour when the Bridegroom cometh 1. The Son of Man cometh Who this Son of Man is and what is his coming we have before heard as Matth. 24. ye may read at large The Coming of the Lord as hath been said is either according to the flesh or according to or in the Spirit according to the flesh and so he reveils unto us what he hath suffered for us and in us and of us and by us and mans himself in a sorrowing self-denying and suffering way So also he comes according to the Spirit or in the Spirit when he appears the second time to those who wait for him and makes himself known to be the man from heaven heavenly and endows us with power from above over all sin and over all the power of the enemy Then he mans us with his heavenly Manhood and makes us flesh of his flesh and bone of his bone Eph. 5. Then that which is perfect is come and that which is imperfect is perfected then that which was in part or a piece-work is done away and we are perfected in the love of God the bond of perfection and attain participation of the divine Nature Union with our God in the Spirit even as all the Light of the Moon and Stars are perfected by the light of the Sun now the man is cloathed upon with his house which is from heaven and this is the coming of the Son of man here meant And that the Son of Man must come will appear from consideration of what hath come before him whereof ye read at large Matth. 24. to try the obedience and love of his Saints and Believers the divine Oracles are clear which have come forth concerning the coming of the Son of Man Esay 11. having told us of the Rod of Jesse in the first Verse he proceeds in the 4. Verse and tells us that
with all the fulness of God Observ 6. Every Servant of the Lord is by profession in his progress proficiency going on from one degree of goodness unto another the servant is said to have i. e. use well and to be constant in that use they are alwayes in motu 1 Thess 4.1 to walk and please God is to abound more and more in so doing The Use hence is for Reprehension of those presumptuous havers who because they have or think they have much of their Masters goods they despise and neglect all but themselves as if they had all and others nothing at all what a world there is of such at this day who think their own party only in our Lord and Masters house and that all others are without that they only have all their Masters Talents among them and all other people are naked poor and miserable And this is the rather abservable because there being at this day many divided Judgments and many several Parties who yet every one flatter themselves that they are the only peculiar people of the Lord and all the rest are of the world and so appropriate God himself and all his goods gifts and graces unto themselves Does not the Apostle tell us That there is one God one Faith one Baptism one Lord and Father of all c. But saith he To every one of us is given Grace It is true there is but one Lord but that one Lord does not appropriate himself to any one of the divided Parties but to every one of the Believers is given Grace for grace The God of all Grace dispences his goods in different measure according to different abilities Mat. 25. and he gives generally to every one without respect of persons as being of such or such a ones Church and therefore Job told his friends who were just of these mens growth surely ye are the people though that he spake Ironically Mysticé What the Servants have is said to be their Masters goods and such as he more especially accounts such which cannot therefore be only outward and temporal but principally inward and spiritual and therefore our Lord saith That his Kingdom is not of this world and therefore he accounts not the wealth of this world among his proper goods but rather in regard of these he is said to have been poor Saul whose Kingdom was of the foregoing world he spake what was figurative and typical concerning the Kingdom of Christ Can the Son of Jesse give you c. Luk. 16.12 And if ye have not been faithful in that which is another mans who will give you that which is your own What then are our Lords five principal inward and spiritual Talents 1. Simplicity in Christ such as was in Abel who is a breathing toward the God of Life The second Talent is the work of the Law discovering sin and death Rom. 7. and discovering also righteousness and life for so the righteousness of God is witnessed by the Law and the Prophets This was prefigured by Seth which signifies a positive Law he hath good correspondence with Enoch the first Prophet and preacher of Righteousness as Noah was the last before the flood All the Prophets are descanters upon the preaching of the Law The third Talent is the Grace of God which brings salvation unto all men Tit. 2. and calls and invites men unto repentance as John Baptist who is and signifies the Grace of the Lord. The fourth Talent is Faith in the Lord Jesus Christ which is the gift of God Eph. 2. The fifth and last Talent is the Communion with Christ according to the flesh in a lowly meek and suffering spirit but weak according to which it is said He was crucified in weakness and we are then weak in him or with him He who hath but one Talent hath the simplicity of Abel He who hath two Talents hath the work of the Law and Prophets figured by Seth as Abraham told the rich man in hell that his Brethren had Moses and the Prophets To every one of these who hath i. e. improves any one or more of these Talents more shall be given unto him for so they who are simple concerning evil Rom. 16.19 I would have you wise unto that which is good and simple or harmless concerning evil to such I say who wall on thus in their simplicity the Law of the Lord is given Psal 19.7 The Law or Doctrine of the Lord is perfect restoring the soul the testimony of the Lord is sure making wise the simple and Psal 119.130 The entrance of thy word giveth light it giveth understanding unto the simple Now unto every one who hath the Law of the Lord and Faith to improve the work of the Law written in his heart the grace and gift of repentance is given unto him according to Mal. 4.4 Remember the Law of Moses my servant unto such the Lord promises Elijah the Prophet vers 5. i. e. John the Baptist the voice of God the Father crying in the wilderness even in the wildered heart of man thus the Law and the Prophets are until John And unto every one who hath and useth well this gift of God this grace of the Lord John unto every one who seeth this burning and shining light Mat. 11. and willingly walketh in that light and hears this voice of the Father bringing forth fruit worthy amendment of life unto him is given Faith in the Love of God for so saith our Lord Joh. 6. Every one that heareth and learneth of the Father cometh i. e. believeth in me Lastly every believer ought to shew forth his Faith by his works so to improve his belief according to Titus 3.8 This is a saying of Faith and these things I will that thou constantly affirm that they who have believed in God be careful in maintaining good works which are good and profitable unto men so serving God with a good conscience who gave himself for us vers 14. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Now unto such believers and obedient ones is given that Talent Christ that mystery which hath been hid from Ages and Col. 1.26 27. yea unto such Believers it is given to know the mysteries of the Kingdom of God These are his houshold Servants yea his friends unto whom he reveils his mysteries or secrets Joh. 15. These receive Christ according to the flesh and unto these Christ is given he mans himself with them in a lowly self-denying meek patient suffering way For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake so Rom. 5 1 2 3. Therefore being justified or purified by Faith throughly cleansed we have peace with God through our Lord Jesus Christ by whom also we have access by Faith into this Grace wherein we stand and rejoyce in hope of the Glory of God and not only so but we
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
of Tenents and opinions 2. The sinfulness of their lives by the uprightness of their own Contraria juxta se posita magis elucescunt Contraries set together appear the more 3. They hold forth the Divine life unto the enemies of Christ which though most amiable and lovely in its self yet is the most hated by evil men who love and hate according to whatsoever themselves are wherefore did Cain kill Abel because his own works were evil and his brothers righteous Men love darkness more than light because their works are evil 2. Even the enemies of Christ kill one another the one hath appearance of Truth which is opposite to the persecutor as two crooked lines are opposite one to other and both to the Truth As the Pharisees were against the Sadducees and the Sadducees against the Pharisees and both against Christ The inhabitants on both sides the river Gambra were both alike evil yet at strife When mankind grows too numerous and burdens the earth it 's one of Gods wayes to put an evil Spirit among the wicked the greatest burdens of it and set their swords one against another and destroy one another Observ 3. Learn hence the goodness of God who hath not permitted the whole man to the power of man as well knowing how mischievous man is to man in his degenerate estate O the Apostatical state of man In the beginning God made the man keeper of his brother Cain asked as of a strange thing but the wise man tells us it was not so Ecclus. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so then one man was a God unto another but now homo homini lupus of your own selves saith the Apostle there shall arise up grievous wolves that shall devour the flock Act. 20. Yea many interpret that Greek Proverb in the worst sence One man is a Devil to another Repreh Men can kill the body by divine permission and ordination Vitae suae prodigus Dominus est alienae vitae which discovers our great vanity in carking and caring and plotting and contriving c. and all for the belly all for the support of the body which is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not in our power as the Stoick saith well In cute curanda plus aequo operata juventus Who bestow so much of their short time in the world in trimming and dressing and crisping and curling and powdering and complexioning and spottings dum moliuntur dum comantur annus est what is it all but to plaister and trim a mud-wall which may and must be thrown down and if not will of its self e're long fall down I am not ignorant what is wont to be said in defence of this vanity that our bodies are the Temples of the Holy Ghost much might be said in answer to this true it is that Spirit and Soul and Body ought to be sanctified wholly 1 Thess 5.23 and we ought to bear God in our bodies Paul was a chosen vessel to bear Gods name and yet is that earthly body but the outward Court of the Temple The Temple wherein God is worshipped is the spirit Joh. 4. as for our outward and material Temples of our bodies how strong how beautiful soever let us remember what our Lord saith of the Temple Luk. 21.5 6. as for the proud decking of this Temple quis requisivit who hath required it ye have seen a spider a long time weaving a curious webb and a maid with a broom suddenly swept it and the weaver of it with it into the dust 'T is the peremptory doom upon Adam and every Son of Adam Dust thou art and to dust thou shalt return Here is Consolation unto the poor Soul that although so much they can do yet they have no power more that they can do That the righteous and the wise and their works are in the hand of God What though the Lord suffer the Sword to prevail to the death of the body why should it seem strange unto us he deals no worse with us than with his own Son Zach. 13.7 even the intimate friend of God the Father how much more his poor friends if in the green tree how much more in the dry God reserves to himself our better part Psal 97.10 The Lord preserveth the souls of his Saints he delivereth them out of the hand of the wicked Wisd 3.1 The souls of the righteous are in the hands of God and there shall no torment touch them But we must not omit the consideration of the parallel Scripture Mat. 10.29 where instead of They have no more that they can do we read They cannot kill the soul whence we may note what that is whereof we ought to have the greatest care and most tender regard what is it but the Soul so the Soul be safe it matters not what becomes of body goods name all This appears by comparing this Text with Mat. 10.28 But can the Soul be killed What think we of those who are said to be dead while they are yet alive dead according to the Soul but alive according to their body as the wanton widow is dead while she liveth 1 Tim. for is not God our life Deut. 30.10 Is not Christ our life Col. 3. Is not the spirit our life because of righteousness Rom. 8.10 If therefore a separation can be made between God and the Soul Christ and the Soul the holy Spirit and the Soul then may the Soul be killed when the Lord is separated from it Thus froward thoughts separate from God Wisd 1.3 and to be carnally minded is death Rom. 8.6 and as there are bodily enemies which can kill the body so are there spiritual enemies which can kill the soul Psal 17.9 Hence David prays keep me from the face of the wicked that oppress me from mine enemies in the soul that compass me about and what other enemies are they but the foolish and hurtful lusts which fight against the soul 1 Pet. 2.11 What is turned a dead body Numb 6.6 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul so vers 11. and elsewhere often for it is the Soul which by separation from the life of God is truly dead in trespasses and sins Eph. 2. Observ 1. Hence it appears that we have spiritual enemies which may kill the Soul Exhort Since this they can do let us labour to live such a life as they cannot take from us See Notes on Jam. 4.14 Let us be possest of such wealth as the Soldier cannot plunder us of But respice titulum remember to whom our Lord speaks to his frends who do whatsoever he commands them otherwise we find men desperately careless of their lives Because they can do no more therefore fear not them that kill the body Reason Great evils raise great fears this evil is not such yea because they kill and cannot detain in torments after death therefore fear them not but by how much they torment by so much the
as it is directed by the principal Mover and Agent It is the Lord that kills 2. As the Lord may be said at all times to kill so more especially in these last times when the consumption is determined upon the whole earth Isai 28.22 The Prophet speaking of the last times Behold saith he the Lord will come with fire and with his chariots like a whirl-wind to render his anger with fury and his rebukes with flames of fire for with fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many Isai 66.16 The Lord threatens this aftewards when he sends the cup of Vengeance that must go about the World Take the wine cup of this fury at my hand and cause all the nations to whom I send thee to drink it and they shall drink it and be moved and be mad because of the sword that I will send among them Jerem. 25.15 33. The slain of the Lord shall be many from one end of the earth to the other end of the earth After the pouring out of Gods Spirit Joel 2.28 he fore-shews a common destruction among the Nations Joel 3.9 14. That this must be understood of these times ye may perceive if ye be pleased to compare with this Joel 3.13 Revel 14.15 This Angel who crys to him that sate on the cloud thrust in thy sickle hath his Commission so to do after that Angel vers 6. Had flown in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth This Angel who it should be there is a great question every man applying it unto his own way but by consent of all that Angel hath flown in the midst of Heaven since the Reformation and therefore that Harvest and Vintage of the Lords wrath must in probability be this unless some more notable can be shown in the Reformed Church The Lord our God gave us warning not only so many ages since but even a little before he drew the sword to avenge the quarrel of his Covenant I could give divers instances of latter times how the Lord gave us warning by Signs and Wonders This was threatned by the Comet Anno 1618. A Comet is visibile commercium Deum inter atque homines A visible commerce or dealing between God and men Our God never sends Comets in vain even the Heathens observed so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constellations and Signs in Heaven are the works of men as the Lyon and the Bear c. when therefore the Lord sends Comets under these he speaks to us according to our own language and capacity The Comet appeared first under the Altar to signifie unto us that the business concerned Religion after that having passed under the Bear and the Lyon arguments of cruelty and bloodshed at length it vanished How fair warning did the Lord give us to fore arm our selves against this wrath of the Lord as it were whetting his sword and preparing his arrows and seeming after a long threatning to say to us as he saith Amos 4.12 Because I will do thus unto thee prepare to meet thy God O Israel This we now seem to take notice of so long after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God grant we may yet timely take warning and arm ourselves Exhort 1. Since the Lord kills let us prevent him and kill that for which he kills As the Apostle speaking of the Sacrament Judge your selves saith he that ye be not judged as men having a difference among themselves put the matter to comprimise and end it to avoid the charge and danger of a suit The Lord hath a controversie with his people Hos 4.1 Mich. 6. Levit. 26.25 We have entred covenant with our God to depart from iniquity to circumcise our selves to the Lord O! have we performed this Covenant have we weighed this and our care and charge for want of this The Lord sought to kill even Moses Exod. 4.24 And it is recorded by the Jews Writers that all Israel except the Tribe of Levi only had neglected the Covenant of their God in Aegypt and were circumcised there by Moses that they might eat the Passover according to the Law Exod. 12.48 The same is required of us who intend to partake of this spiritual Passover if we would that the destroying Angel should pass over us be circumcised unto the Lord pray for the blood of sprinkling even the blood and Spirit of Jesus Christ Our sins are said to destroy us Jos 7.7 12. They hindred the people from destroying Ai Ai prevailed against them The common design now is to destroy Babylon that was meant by Ai. The Lord would that every one should first destroy it in himself Jos 7.12 13. kill that ye be not killed The Lord's quarrel is not against his Creature but against the sin of his Creature if that be put to death if that be mortified and killed all will be well 2 Sam. 20 14-22 'T is the counsel of Wisdom The Lord saith far be it far be it from me that I should swallow up or destroy Sheba the son of Bichri hath lift up his hand against the king even against David deliver him only The Lord comes to destroy the strength of iniquity the first born the chief of sins strength Sheba men of Belial So vers 1. in whom are all the seven capital sins the son of Bichri the first born 't is he that endangers this City what 's the counsel of the Wise woman of the Wisdom it self to cut off his head he hath taken Sanctuary in Abel-Beth-maacha i. e. in mourning and the house of sorrow and contrition Here he lurks we mourn and fast c. for the wrath of God Joab God the fathers wrath cometh against us It is not weeping nor mourning nor contrition that will serve the turn while Sheba lives in us Wherefore as Joram resolved impiously concerning Elisha let us practice concerning Sheba God do so and more to me if the head of Sheba stand on him this day So the wrath of the Lord will depart from us Exhort Deum pati to yield our selves to be killed by the Lord as he kills to destroy so he kills to save it is the sword of the Lord whether the outward and material or the inward the sword of the Spirit which is the word of God Eph. 6. Every man brought his Sacrifice but the Priests and Levites offered their Sacrifice and we our selves must bring every man his own Sacrifice But it is the High Priest Christ and his Spirit that must kill the Sacrifice Rom. 8.13 Observ The Lord confines not his friendship unto one or two or more but enlargeth it unto many I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My friends He extends his Love even unto all so that as the Poets Fable of their great God Jupiter that sometimes he turned himself into one Creature sometimes into another c. This is most true of
and is the wisest and the most loving and tendering our good it comes all to one if we refuse his love we cannot exempt our selves from his power if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not prevail with us yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Observ 1. How doth the Son teach the fear of the Father Matth. 11.27 All things are delivered to me of my Father no man knoweth the Son but the Father Observ 2. The Gospel it self doth not exempt us from fear Woe to me if I preach not the Gospel 1 Cor. 9.16 lest having preached to others I my self become a castaway 1 Cor. 9. last Knowing the terrour of the Lord we perswade men 2 Cor. 5. we having received a kingdom that cannot be shaken let us have grace that we may serve him with fear and godly reverence Heb. 12.28 The Mercies of God do not hinder this Psal 130.4 There is mercy with thee that thou mayest be feared nor our union by faith Psal 86.11 Knit our hearts unto thee that we may fear thy Name The tenour of the Everlasting Gospel which the Angel preached is FEAR Revel 14.6 O how far short come most of us of that eminency yet we are fearless 3. It is safe for the People for the Minister it is lawful yea expedient to urge the same duty upon us Deut. 6.7 whet them upon thy Children our memories are weak to retain what is not driven home by importunity especially a difficult Precept Act. 20.31 I ceased not for the space of three years to warn every one with tears the rather having been weakened by sin which commonly wasteth the Soul and disables it Those Precepts which were delivered to Israel Exod. 25. touching preparation of materials to build the Tabernacle after which they sinned in making and worshiping the Golden Calf the Holy Ghost repeats them almost verbatim Chap. 35. The like is observable after sin committed in the Moabites Num. 28. we are unlike to bottles and other vessels once filled they need be filled no more but we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we let them slip The Precepts by often whetting become more sharp Heb. 4.12 and bright the rust is to be wrought off some Precepts are mystical as muzzling the Ox The rust must be wrought off 1 Cor. 9. The Disciples rubb'd the ears of Corn there is an husk that must be thrash'd off that we may feed upon the Corn. Repreh 1. This discovers the highest presumption and Luciferian pride of ungodly men Magistrates Ministers People all who being themselves but mortal men dare contest with the great God for the obedience of men under their power and put them in fear of death unless they obey them maugre the countermands of the highest God and the fear of him I call this Luciferian pride for ungodly men imitate Lucifer in this Isa 14.13 Thou hast said in thine heart I will ascend into heaven I will exalt my Throne above the stars of God I will sit also upon the mount of the Congregation in the sides of the North I will ascend above the heights of the Clouds I will be like the most High this was Lucifers pride he would ascend into heaven and exalt his Throne above the stars of God i. e. he would be like to the most High ruling the Angels and stars of Heaven he would sit upon the mount of the Congregation i. e. in mount Sion in Jerusalem where the Congregation met together even there he would sit and rule he would rule the Church of God upon earth this was Lucifers ambition and this hath been and is the pride and ambition of all ungodly Rulers and Governours they will be like the Highest The Prince of Tyrus set his heart as the heart of God Ezek. 28. All the kingdoms of the earth are mine and the glory of them they alwayes maintain competition with God Almighty Who is the Lord saith Pharaoh when they have cast away his fear what madness do they fall into as Pharaoh Ego feci memetipsum Ezek. 29.3 I have made my self Xerxes because the Sea near Hellespont had broken a bridge he had made over it caused it to be beaten with three hundred stripes yea fetter'd it as I told you before Caligula would be a God and have familiar converse with the Moon Dioclesian would be worshipped as a God as the brother of the Sun and Moon had his feet kissed The like insolency hath possessed the POPE The like insolency possessed Heliogabalus and Julian the Apostate we might add examples of many other like frenzies in Emperours Kings Princes and Potentates But let us look neerer home doth not every wicked man affect the Deity and would he not be accounted a God Psal 73.9 The Psalmist gives us the character of ungodly men Martin Luther in his Saxon Translation and the Low Dutch also render the words thus What they say that must be spoken from heaven what they speak that must prevail upon earth they will be absolute Gods they will have their will done in heaven and earth Is not this the ambition in every Leader of every Sect Nay is it not thy pride Must not the Preacher speak just as thou wilt have him or else thou wilt one way or other be revenged of him Nay 't is not enough to be subject to a Law but every mans private will must be a Law not only to himself but to another and the Preacher must speak according to that By imagination they are wrapt up to the third heaven come down thou proud spirit of the daughter of Babel This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an abomination that would make the hair stand an end for fear and terrour Men differ among themselves yet they expect in their erroneous judgements that Gods truth must stoop to them in their errours that God must go out of his way to come into their way that their Minister must be of their divided mind See the great boldness and folly and fool-hardiness of those who fear man yet fear not God! Psal 9. ult Put them in fear O Lord that the heathen may know that they be but sorry men Men are apt to be high-minded above their measure above their strength Alexander was perswaded by his flatterers that he was a God and that the High Priest of Jerusalem had called him Jupiter's Son when he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canutus commanded the Sea that it should not flow which soon shewed it self not to be under his command by making him wetshod whereupon he confuted his flatterers Vana est omnium regum potestas solus Deus est omnipotens This fear the Law works in them Exod. 20.20 and so the word may here signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over them a Law-giver as a Teacher The Law of our God was given us for this end with such horrour and terrour And the terrible and mighty works
faithful man hath Christ in him because he hath received him 2 Cor. 13.5 what he calls Faith he presently calls Christ so Gal. 3.23 Faith came v. 24. Christ v. 25. Faith v. 26. both together Faith in Christ 3. This is the reason of that wisdom which is in the faithful they are believers they have received Christ the wisdom of God 1 Cor. 1.30 and they have the mind of Christ 1 Cor. 2. ult in him Col. 2.3 and 3.16 This great Nation is a wise and understanding People for what Nation is so great that they had God so nigh unto them Deut. 4.6 7. a people near unto him thus Peter James and John had been with Jesus Surely God is in you of a truth 1 Cor. 14.25 every man will challenge this wisdom but the tessera the mark and character of the true wisdom is Jam. 3.17 It is from above pure peaceable c. 4. This is the reason of that power against sin which we observe in faithful men they have received Christ the power of God whence that is understood which St. John speaks of That this is the victory whereby we overcome the world even our faith 1 Joh. 5.5 and they waxed valiant in fight they overcame kingdoms Heb. 11. Such was the Centurions faith so Christ saith to us Go and we go and Matth. 8. if thou canst believe all things are possible to him that believes Mar. 9.24 5. This is the reason of their upright and holy and just conversation they have received Christ who is the righteousness of God 2. The name of Jesus and Jesus himself are the same which I note the rather because there are who take offence at reverence done at the naming of him for it is not at the sound of the word but at the very nature and being of the person that we shew reverence otherwise it is hypocrisie if any one except and say why not at the names of the Father and the Spirit as well I answer that the Son and not the Father or Spirit hath taken our flesh and to the Son all power and authority is given both in heaven and earth Matth. 28. Nor hath the Scripture enjoyned any where that at the name of the Father or Spirit every knee should bow but at the name of Jesus Repreh Who reject the divine wisdom and righteousness and prefer their own carnal wisdom 2. who receive not nor own those who walk as Christ walked of whom he saith He that receiveth you receiveth me receive us we injure no man if another come in his own name him ye will receive Exhort To receive Christ in order thereto consider the dignity of the person to be received the Son of God God himself if a man come to us in gay cloathing with a ring on his finger Jam. 2. we set him in a good place where shall we set the Son of God who knocks at the doors of our hearts He is harbourless yet he comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own 2. Consider the equity of it we are his own by Creation Grace Preservation Covenant Government and he comes unto his own to take possession and will we not allow him the travel of his soul he paid dearly for us no corruptibility but ye are bought with a price and we profess it daily he hath made us and not we our selves we are his people 3. Consider our necessity the disjunction is dreadful Mar. 16. either believe or be damned which withall will set us a work to enquire whether we believe or no. The Signs 1. Negarive see 2 Thess 3.2 1 Pet. 2.21 and 3.9 and 4.1 2. Positive Col. 2.5 6. 1 Joh. 2.6 Let us look unto him and follow his steps 1 Pet. 2.21 not rendring railing for railing 1 Pet. 3.9 and 4.1 2. 2 Cor. 13.5 Christians prove your own work The Colossians had received Christ Col. 2.5 St. Paul saw and rejoyced to see their order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 As therefore ye have received the Lord Jesus Christ so walk in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way and Christ himself is the way do we walk in him He himself is the Life do we live according as he lived he is the word of Life 2 Thess 3.2 Christ being reviled reviled not again not rendring railing for railing but rather blessing Michael durst not give the Devil a railing accusation if we rail being reviled we have not yet received Christ whom have they received who being not reviled yet revile they have received the Devil and not Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reviler a slanderer If we have received Christ then not Belial if light then not darkness 2 Cor. 6. if proud then is not Christ received who is humble and meek Matth. 11. Ambitious men have not received Christ How can ye believe that receive honour one of another Joh. 5.44 If Christ be in you the body is dead because of sin Rom. 8.10 The means are either remota or proxima remota repentance according to St. John's doctrine repentance that we have not repented Most necessary for the receiving of Christ is the receiving of John the Baptist he is senior à dextris spirit terrae chap. 7. for many take themselves for Christians who are not yet Johannites or Disciples of John which we must needs be before we can be the Disciples of Christ what must we believe and receive John can our faith be reposed safely upon man but we are content to receive Esau and Jim and Zim We must know that as when we are exhorted to receive Christ we mean according to the spirit and truth so when we exhort to receive John it is according to the spirit the divine Truth and Doctrine of John the grace of God Tit. 2. Thus the people of Israel believed God and his servant Moses Exod. 14.31 That we ought to receive St. John before we receive Christ appears undeniably both by Scripture and Reason out of Scripture by Scripture both by predictions in the Old Testament and by accomplishments of them in the New Testament The Predictions are many in the Old Testament I will name only those which are quoted by the Evangelists Isa 40. vers 5. The glory of the Lord shall be reveiled and all flesh shall see it together vers 9. O Sion that preachest the Gospel bringest good tidings of Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get ye up behold your God behold your Lord will come with strong hand his arm shall rule and his reward is with him and his work before him Before this promise the third verse of that 40th Chapter is quoted by all the Evangelists The voice of him that cryeth in the wilderness prepare the way of the Lord make his paths straight Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of hosts Before this promise the
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
Christ He must increase but I must decrease The Voice stirs up the hearing that the Word may be received So St. John stirred up the attention of the Jews that Christ might be received These are resemblances of St. John unto a Voice fit enough but not so full as this St. John the Voice comes between two words 1. the one Spiritual 2. the other Bodily The Voice ye know naturally is between two words 1. the one inward 2. the other outward 1. The inward word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we call verbum mentis the notion or thought of the mind the thought of the heart as St. Peter calls it Act. 8. This thought may be and is before 't is made up into an outward word which is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verbum oris the word uttered by the mouth the Voice in the middle of these two words is vehiculum intellectus the charriot of the understanding which conveighs the meaning of the inward word now made up into an outward expression unto the ears of the hearers which before lay hidden in the heart the resemblance is as fit as may be Christ according to his Divine Nature is verbum in corde patris such unto his Father as our inward thought and intention unto our heart Christ being born and become man is made up as it were into an outward word and uttered by the Voice and that Voice is St. John Let not any man think that this is an imagination or violent and forced 'T is a resemblance which the Holy Ghost it self seems to aim at Joh. 1. where the Evangelist 1. describes the inward Word In the beginning was the Word and the Word was with God and God was that Word the same was in the beginning with God Then 2. Before this essential and eternal Word was to be uttered he describes the Voice whereby it was to be uttered There was a man saith he sent from God whose name was John the same came for a witness to bear witness of the Light that all men through him might believe as the Voice bears witness of the Word vers 6. c. having described the Voice The Word saith he was made flesh and dwelt amongst us or in us St. John then he is the Voice for the Word cryes in the Voice and Christ in St. John And so we have found 2. Who this Cryer is 't is God 't is Christ that cryes But how can God be said to cry As there is an outward Cry and Cryer so also there is an inward an outward and an inward ear proportioned to them both such therefore as the outward Voice of the Cry or Cryer is unto the outward ear such also is the inward Word and Cry unto the inward ear 1. Outwardly God hath cryed in all men which ever have spoken any Divine Truth from Heaven even from the beginning Catena in Matth. 3. 2. Inwardly God cryes by his Inspiration and Revelation of his Will unto men sometimes by way of information and instruction 2. sometimes of check and reprehension 3. sometimes of complaint 4. sometimes of consolation Hitherto are to be referred all the Acts of Conscience which are nothing else but Gods cryings in the soul according to which we may understand that 1 Pet. 3.18 19. By the spirit Christ went and preached or cryed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the spirits which are in prison Thus also Wisdom or Christ cryes without she utters her voice in the street she cryes in the chief places of concourse in the openings of the gates in the City she utters her words Prov. 1.20 21. Joh. 18.20 And doth not wisdom cry and understanding put forth her voice c. Prov. 8.1 2 3 4. Now because we are wont to all and cry to those who are afar off or else to those who are asleep deaf naturally or wilfully stop their ears God calls and cryes unto us afar off from him by nature further by sin which makes a great separation Isa 59. which makes us deaf and if we add hereunto wilful deafness then this crying is complaining 3. The voice of this Cryer was John the Baptist who is here said to be the voice of a Cryer in the wilderness That stands like a common term between the first and second part of the Text and may well agree with both 1. With the first in the historical sence 2. With the later in the mystical and the Prophet Isaiah repeats it Isa 40.3 1. According to the historical sence St. John was the Voice of a Cryer in the Wilderness where he was brought up and lived till the day of his manifestation unto Israel Luk. 1.80 the Divine Wisdom so ordering it that hither he was conveighed by his Father Zacharias lest he should be slain with the children whom Herod slew in Bethlehem Matth. 2.16 though the Tyrant put Zacharias his Father to death for concealing of him Matth. 23.35 for that Zacharias is here meant who was the Father of John the Baptist according to Nicephorus and others The same Divine wisdom ordination and appointment may be accounted sufficient reason why St. John was thus imployed especially if we shall add hereunto the ends why God thus imployed him which are the two Offices of St. John whereof 1. The first is a Prodromus or Usher to go before the face of the Lord. 2. The other of an Harbinger to prepare his way before him Ye have them both Luk. 1.76 for as Kings and Princes had anciently and yet have their Anteambulones or Ushers to go before them to declare their Majesty so likewise anciently they whom Kings would honour had their Heralds and Cryers to go before them and proclaim their honour Thus the good Pharaoh honoured Joseph as preferring him to be Lord of his house and Ruler of all his substance Psal 105.21 so by causing him to ride in the second Charriot which he had and they cryed before him saith the Text Bow the knee Gen. 41.43 The like honour we read Ahasuerus did to Mordecai causing him to be clad in Royal Apparel to ride upon the Kings Horse and to proclaim before him This shall be done to the man whom the King delighteth to honour For such both these Joseph and Mordecai were Types of Christ whom God the Father highly exalted as Pharaoh did Joseph and gave him a name above every name so that at the name of Jesus every knee should bow Phil. 2. And hath raised him to great honour as Ahasuerus did Mordecai having committed all judgement or rule unto the Son that all men should honour the Son as they honour the Father Joh. 5.22 23. So David cryes before him Ride on because of the word of Truth c. Psal 45. And as these were Types of Christ so their Prodromi their Cryers before them were Types also of St. John who is here described to be vox clamantis in deserto he describes himself so Whence observe with me the
for sin increaseth commonly with the increase of men Gen. 6.1 when men multiplyed upon the face of the earth sin multiplyed and increased with them 2. Whereas the Gospel was to be preached principally unto the Gentiles and that many of them should embrace it they were typified by the desart not to the Jews which were typified by Jerusalem and the inhabited places of Judaea John prepared the Lords way in the desart this was also prophesied before Isa 54.1 Sing O barren thou that didst not bear for more are the children of the desolate than the children of the married wife faith the Lord Isa 32.15 16. and 35.1 and 49.19 and 43.19 3. A third reason may be added from the consideration of the corrupt age of the Church wherein John the Baptist came insomuch that he might seem rather to be in a desart among beasts and devils than in places inhabited by men properly so called All man being the fear of God and keeping his Commandments Eccles 12.13 and therefore John called them a generation of vipers Mat. 3.7 Yea he who degenerates from this is worse than a beast for the wild and savage beasts how cruel soever are not cruel against their own kind nor against others but only for the satisfying of their hunger whereas Homo homini Deus one man was to be a God unto another but now Homo homini Daemon one man in his corrupt estate is a devil unto another Yea the devils themselves in respect of man will not be divided against devils lest their kingdom should not stand But man though an house and kingdom divided against themselves cannot stand yet men will be divided against men let Houses and Cities and Kingdoms Common-weals and the whole Race of Mankind be ruined and destroyed it matters not so some men may have their will they have less care of their own preservation than the devils themselves have of theirs and therefore John the Baptist chose rather to dwell in the wilderness among the beasts and devils than among such men this is no conjectural reason Beloved but a real one for ye shall find the Prophet Jeremiah of the same mind upon the same grounds Jer. 9.12 O that my head were water and mine eyes a fountain of tears that I might weep day and night for the slain of the daughter of my people O that I had in the wilderness a lodging place of wayfaring men that I might leave my people and go from them for they be all adulterers an assembly of treacherous men Jeremiah and John thought themselves safer in the wilderness among beasts and devils than among such falsly called men But here some doubt may arise touching the very literal understanding of these words Whether we ought so to retire our selves from the world that we should go into the wilderness or some solitary place that so we may hear the Lords voice For answer to this there is not the same reason of all men howsoever the outward figure of mens bodies may be like one another yet the dispositions of their minds are extreamly differing so that quot homines tot sententiae wherefore our Lord saith Non omnes capiunt hoc and every one hath his proper gift Howsoever therefore the Lord hath propounded a common salvation unto all sorts of men Jude vers 3. whereof all sorts of men are capable and hath prescribed common means which all men might make use of if they will be saved as repentance faith and new obedience yet several and particular means may be made use of also according to the manifold variety of dispositions and inclinations of sundry men as also according to the divers ranks and orders of men whereas therefore some men are of a more free and active spirit they are rather inclined to an active life to live in luce vita communi Others of a more sad and melancholick disposition are rather inclined to retiredness and contemplation and such as these I conceive some of the ancient Monks and Eremites to have been such as sequestring themselves from the world and worldly imployments have consecrated themselves unto God dwelling alone remote from others and leading a solitary life only between God and themselves For howsoever I approve not the late superstitious and forced Monkery of the popish Anchorites yet a pious solitude and holy retiredness from the tumults and troubles of the world I conceive not only not unlawful but for some dispositions of men very needful and expedient It 's the speech of Austin Epist 76. Non erit bonus Clericus qui non fuit bonus Monachus and for this reason only Plato chose a place for his School without Athens but the Schools of the Prophets and Universities have been seated by the Ancients in places remote from Cities and the frequency of men And indeed I conceive most Religious men in their declining years who have spent their younger time in wordly imployments desire to retire themselves unto greater privacy This also ma be observed in regard of the divers ranks and orders of men for when the Lord would train up such as he would make radices communitatis publique persons and such as might instruct others he spake unto them apart in the silence of the night in the fields in the desarts and wilderness in mountains in vallies Thus he spake to Noah to Abraham to Isaac to Jacob to Moses to Samuel to David to all the Prophets But a change of place is not so necessary as a change of mind he who fulfills not the lusts of his flesh who minds not earthly things and though he live among men among wealth among honours yet is a stranger to them and esteems them only as they are such an one is an Eremite a stranger to the world he dwells with himself and with his God converseth with him and becomes like to him Such a wilderness was figured by that through which Gods people passed in their journey to the Land of Canaan and by that where John the Baptist preached Such a wilderness is the wildered heart of man or to speak more plainly such a condition and such a state as this the Lord requires in all those who are to be tempted tryed and proved and prepared for himself a comfortless and forlorn condition David found himself in this wilderness Psal 143. My spirit is overwhelmed within me my heart within me is desolate In such a desart and wilder'd heart the Lord rather cryes for these Two reasons especially 1. The heart being sequestred from all secular and worldly disturbances and divested and denied of worldly helps is the more vacant and disposed to hear the voice of God for this respect both Moses and Elias and John the Baptist went into the wilderness to hear the voice of God and the Lord saith to the Church I will allure thee into the wilderness and there speak unto thy heart Hos 2.14 2. The heart is not only fitted and disposed by want of
from the meer litteral meaning of these words Lift up Another meaning they must have than that which our carnal conceit of the letter carries which we shall happily find out if we force not a sence upon the words according to our own fancies but follow herein the clew and guidance of his Spirit who spake them The wood ye know 't is hardly riven till we find out the grain then we easily cleave it There is a vein also for the Silver and a place for the gold Joh. 28.1 Prov. 2.4 5. but it lies hid and is not easily found but if we seek wisdom as silver and search for her as for hidden treasures then shall we understand the fear of the Lord and find out the knowledge of our God Wherefore that we may attain unto the meaning of the words we must understand that because Spiritualia non habent proprium nomen by flesh and meat and drink and blood are to be understood Spiritual things which are such in respect of the Soul as meats and drinks are in regard of the Body And therefore by consequence eating and drinking must be such inward and spiritual actions of the Soul undertaken for the well being of it as outward and corporal eating and drinking are for the sustenance of the body And thus the Gold is pure and purged from the Dross the Corn from the Husks the Wine from the Lees the Spiritual Sence from the literal and fleshly Ye have in the Text A spiritual Feast with the bill of fare vers 55. The quality of the guests who are partakers of it vers 56. There are in the words these severals 1. Christ's Flesh is truly meat 2. Christ's Blood is truly Drink 3. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ 4. He that eateth Christ's Flesh and drinketh his Blood Christ abideth in him 5. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ and Christ in him Which points before I come to handle in particular we must know what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed and those of the same stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It s referred sometimes to the whole sentence and serves for confirmation of it So Matth. 26.73 They that stood by said to Peter truly thou also art one of them 2. Sometimes it s referred to some one word of the sentence only And thus two ways either 1. Opposed to that which is falsly such as it is said to be Or 2. That which is opposed to that which is indeed truly such as it is said to be yet but typical and in a Figure 1. As it is opposed to that which is falsly such as it is said to be So there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.40 Mar. 11.32 And these are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.24 Thus truth and a lye are opposed Joh. 2.21 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed Joh. 7.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed opposed to false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed Joh. 8.36 opposed to false freedom so taken on to disobedient knowledge 2 Sam. 14.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed 1 Tim. 5.3 and 5.16 Such was Anna opposed to wanton widows Ministers of God opposed to Ministers of Sathan all things double 2. As it is opposed to that which is indeed and truth such as it is said to be yet but typical and in a figure Confer Notes in Matth. 13.11 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 the true vine Joh. 15.1 not as if that first Creature were a false light or the Manna which the Fathers ate in the widerness were a false bread or either falsly so called but Types they were and Figures only of the true light and the true bread 1 Joh. 5.6 This premised Come we now to consider our first point of Doctrine which is this Christ's flesh is truly meat When our Saviour saith his flesh is meat we are to understand his meaning to be this That his Word and Truth is the nourishment of the Soul as flesh and bread and meat are of the Body This was understood by Manna in the Old Testament which Moses interprets expresly The word of God So I would understand those words Exod. 16.16 This is the word which the Lord hath commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo verbum for the outward flesh of Christ came not down from heaven as his Word and Truth did without any forcing of the Text at all if referred to the Antecedent as they are by others to the consequence but if that hold not surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 1 Cor. 10.2 All our fathers saith the Apostle did eat the same spiritual meat which is nothing else but the word of Christ the same spiritual meat as our Translators referr it to the Manna Two things there come here to be shewn 1. In what respect the word of Christ may be said to be meat where we will consider the Analogy and Similitude between the word and ordinary meat 2. In what respect the Word may be said to be truly meat where we will consider also the dissimilitude between the Word and ordinary meat 1. As the Body is nourished by Natural food which act we call Aggeneration So also the Soul by the word of God Joh. 6.51 The bread of God which cometh down from heaven and giveth life unto the world If any man eat of this bread he shall live for ever and that bread that I will give is my flesh which I will give for the life of the world 2 Cor. 4.11 We who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh Prov. 4.20 21 22. My son attend unto my words incline thine ear unto my sayings let them not depart from thine eyes keep them in the midst of thine heart for they are life unto those that find them and medicine or health unto all their flesh 2. Meat causeth strength of Body 1 King 19.8 Eliah went in the strength of his meat forty days till he came to Horeb. So shall we be strengthened by the Word the Meat which God gives us bread which strengthens mans heart Psal 104.15 3. God is the maker and giver of both Act. 14. 17. He gave us rain from heaven and fruitful seasons filling our hearts with food and gladness The Lord feeds both man and beast Psal 143. and 144. Isai 25. He makes a feast unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Isai 25.6 which is a feast of his Spiritual Graces Psal 23. The Lord is my shepherd or feeder I shall want nothing vers 5. He prepares a table in the presence of mine
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
as had gotten such an habit of swearing and cursing and blaspheming that they knew not when they swore And so of the like I pray God there be none such among us and by this means they have lost the principle of examination a duty proper to those who make their address to the Lords Table they are given to a reprobate mind a mind that hath lost discrimen honestorum turpium that cannot discern between good and bad A most fearful condition how dreadfully doth the Apostle censure such a man Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil Consol 1. But I should too much wrong this Text should I not make use of it to the Consolation of those who have though but a small and scanty measure of the Spirit For who hath despised the day of small things Zach. 4. Ne parva aversaris inest sua gratia pervis Though they are not full yet they are not empty Our good God rejects not the least measure of his Spirit in any of his servants Esa 65.8 The new wine is found in the clusters and one saith destroy it not there is a blessing in it Thus God took notice of the weak beginnings of his Spirits in Jeroboam's son He only of Jeroboam shall come to the grave because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 King 14.13 Hag. 2.3 Saith of the House of God Is it not as nothing yet be strong O Zerubbabel and be strong O Joshuah according to the word that I commanded you when ye came out of Egypt So my Spirit remains among you in medio fear ye not 2. But much more comfort may I speak to those who have a greater measure of the Spirit they have the Comforter himself with them who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath his name from Comforting What though thou want some of those outward things which the world call their goods Hast thou the Spirit of thy God Thou hast in him whatever can be called GOOD Confer Matth. 7.11 with Luk. 11.13 What though thou be oppressed with that which the world calls and accounts the only evil There is no evil so great but its over-poised and weighed down with the greater good For as the sufferings of Christ abound in us so also do the consolations What if the Sun of persecution So our Saviour calls it if we compare Matth. 13. verse 6. with 21. What if that Sun be up and wax hot at noon-day if the cool wind blow and allay the heat of it what hurt doth it The Sun is always hot and extreme hot between the Tropicks so that the old Poets conceived the World was not habitable in those parts but our Geographers and experience of many have taught us the contrary and the reason is that heat 's allayed by a constant general wind that blows there from the East to West and such an heavenly gale refresheth and cools the heat of persecution This was figured unto us by Joseph a Type of Christ who dined with his brethren at high-noon Gen. 43.16 He who is not ashamed to call us brethren vouchsafes to dine with us to feed upon our Faith Prayer and Praises and the will of him that sent him which is his food Joh. 4. He vouchsafes to feed us with his flesh and blood his holy Word and Spirit that we may be filled with all fulness of God Exhort I shall conclude this point with an Exhortation to us all that we would labour to be filled with the Spirit of God And that we may the better be moved hereunto what is there in this World useful for the life of man which the Spirit of God somewhere in Scripture borrows not a name from The Wiseman reckons up among the principal things for the whole use of mans life water fire and blood of the grapes oyl and cloathing Ecclus. 39.26 And the Spirit of God is all these 1. Water A well of water springing up unto the everlasting life Joh. 4. and 7. this he spake of the Spirit 2. 'T is fire As John the Baptist speaks of our Saviour He shall baptize you with the holy Ghost and with fire Matth. 3. Where and is exegetical and explains the Nature of the Spirit like unto fire This is the Fire whereof our Lord speaks Luk. 12.49 I came to send fire on the earth and what will I if it be already kindled And I would to God it were kindled in every one of our heart◠that it might consume every sinful lust there and be a light of life unto us 3. 'T is Wine So we may understand St. Peter Act. 2.15 16 17. These are not drunk as ye suppose but this is that which was spoken by the Prophet Joel I will pour out my Spirit they are not drunk with wine wherein is excess but they are filled with the Spirit Eph. 5.18 Musto Spirituali with Spiritual new Wine saith the Gloss 4. 'T is Oyl So the Prophet Esa 61.1 The Spirit of the Lord God is upon me Why because the Lord hath anoynted me The Vnction from the holy One 1 Joh. 2. 5. 'T is Cloathing Tarry saith our Saviour at Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until ye be endued or cloathed with power from on high Luk. 24.49 i. e. with the holy Ghost Jud. 6.34 The Spirit of the Lord cloathed Gideon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such and so principally useful is the holy Spirit of God unto the spiritual life as these are to the natural and therefore 't is called the Spirit of life Rom. 8.2 So extremely necessary it is That if a man have not the Spirit of Christ he is none of his Rom. 8.9 This is that Spirit that quickens enlivens enlightens teacheth reneweth governeth comforteth purgeth and uniteth us unto our God As for notes or signs of this Spirit in us should a man question almost any one whether he had a portion in him of Gods Spirit or no he might be in danger to be answered as Machaiah was by Zedekiah 1 King 22.24 With a blow on the cheek and a taunt which way went the Spirit of God from me to speak unto thee Certainly Ahab's Prophets were perswaded they had the Spirit of God as partial opinon and self-love perswades most men though they give heed to spirits of errour 1 Tim. 4.1 were we to try a vessel whether full or no we would not judge it to be so by the great noise it makes Empty vessels ye know sound most when the full are silent and the shallow rivulets make a greater noise than the deepest and fullest stream The waters of Shiloah go softly i. e. the Spirit of Shilo or Christ Esa 8. And therefore they who try the Spirit by our boasting and ostentation of it They who try the Spirit by this mark take their mark amiss The Spirit of God hath left us more certain
〈◊〉 〈◊〉 〈◊〉 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
we ever read that they spake with new tongues And why with other tongues This was needful in regard of the people of other Nations and Languages to whom they now spake and were to speak vers 6.11 This was according to the direction and distribution of the holy Spirit which gave them to speak with other tongues Object If this were the promise of God to his Church then why may not all expect the fulfilling of the same promise in our time yea this is a sign of Faith in Christ to speak with new tongues Mar. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this were a general promise and literally to be understood without doubt most men might justly suspect their faith in the Lord Jesus Christ I answer if this were literally to be fulfilled to every believer it had been no doubt performed to those of the Primitive Times but it was not what else is to be understood by the Apostle 1 Cor. 12 29.30 Are all workers of miracles Have all the gifts of healing Do all speak with tongues Do all interpret What 's meant by this Congeries this heap of questions but to imply even then when there was the true Faith in the Church All did not speak with tongues For our better understanding of this we must know That the manifestation of the Spirit is given to every man that is to every Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit 1 Cor. 12.7 Eph. 4.7 Now profit imports a respect unto an end whereunto a thing is profitable For what end therefore was the gift of the holy Spirit in fiery tongues to the Apostles and Disciples but that they might preach the Gospel of Jesus Christ unto all Nations according to their Commission Matth. 28. And at that time when the gift was given there were at Jerusalem devout men some of all nations under heaven vers 5. yea whereas elsewhere we read the same gift of tongues given it was unto such as were of another language as to Cornelius and his company Act. 10. to 12. to the men at Ephesus Act. 19.6 Generally for what purpose were the Gentiles tongues given to the Apostles and Disciples but for the conversion of the Gentiles And no doubt if God Almighty send men to convert other Nations he will furnish them with other languages even the languages of those Nations Yea where this promise of the Spirit is made Joel 2.28 there 's not a word concerning speaking with other tongues And surely the Divine Wisdom thought it necessary in the beginning of every dispensation of the Father Son and Spirit to make some visible manifestation of them 1. As of the Father in those horrible thunderings and lightnings Exod. 19. at the giving of the Law 2. So of the Son manifested in the flesh to shew the possibility to fulfil that Law in our flesh Rom. 8.3 3. The manifestation of the Spirit in fiery tongues But what shall we think that all these manifestations were to be gazed at or to amuse men and make them wonder at what they knew not Certainly then is the manifestation of the Spirit made most like it self when its least seen Were they not all made to us also to profit withal even to our obedience unto the holy Law of God St. Peter gives us a breviat of it 1 Peter 3.11 He that will love life and see good days let him eschew evil and do good The manifestation of the Spirit is profitable to us to help us in our infirmities in these two main duties And how doth the Spirit of God help our infirmities in shunning evil Surely it is the Spirit of God that works in us a compunction and repentance for sin and prayer for remission and pardon of it yea and strength for the removal of it and informs us remembers us instructs us and inclines us do good Vide Bernard Observ 1. Note here how the good God by a rare kind of spagirick Art proper to himself extracts good out of evil turns curses into blessing changeth punishments into rewards Simeon and Levi according to their Fathers curse must be divided in Jacob and scattered in Israel Gen. 49. But this dispersion proved a blessing to themselves and to their brethren For 1. The Simeonites were the Lawyers and learned men in the Laws of Israel 2. And the Levites being divided also in other tribes taught the people the will of God Thus for pride and presumption the Lord confounded the language of the Babel-builders and scattered them over all the earth because they understood not one anothers speech But the good God by divers tongues and languages gathers the scattered mankind Observ 2. Hence it appears that the contempt of tongues and languages in the Church of Christ is no other no less than a sleighting of Gods gifts even of those gifts whereby he gathers the members of his Church one to other and unto himself Observ 3. The Apostles and Disciples here might know when they were first endued with power to speak with other tongues and when that Spirit first moved them so to do But this is no sufficient ground to urge men to tell the very time and hour of their conversion unto God by whom they were first wrought upon The works of the Spirit they are secret and insensible there is little or no notice can be taken of them in their first beginnings yea in their progress Gen. 20.5 6. God with-held Abimeleck from Adultery The whole dispensation the whole preventing work of the Father is almost neglected among us The Lord complains of it by Elihu Job 33.14 'T is true there are some more notable manifestations of God's works in man which appear not at first in fieri while they are a doing as the tongue of the Dial is not discerned when it moves but when it hath moved in facto esse The Word and Spirit drop like water into the vessels which it prepares first by little and little insensibly till at length after long time it manifests it self When out of the belly flow the rivers of living waters Joh. 7.37 38. I would not be uncharitable or misinterpret the intentions of any But truly since this is so much urged by some that men should say determinately when and by whom they were first converted it s shrewdly to be suspected that they look for some notable effect of some powerful Preacher and restrain conversion to the Pulpit as if some precious man by his vehemency and sweating and some zealous thump on the Pulpit began conversion unto God O Beloved Conversion unto God is a secret work not easily discerned Paul was not then first converted Act. 9. He had lived in all good conscience before Act. 23.1 So in religious education we know not when it finds place in the Soul Joh. 9.25 Mysticè They spake with other tongues And what are those other tongues That which is said to be another that is either 1. Notable for some evil or 2. For some good 1. For some
upon what terms we differ Truth we have blessed be God in abundance But do we practise what truth we know God hath shewn thee O Adam what is good c. The Prophet to convince us that we are not obedient unto this Truth proceeds Mich. 6.8 13. While we cry out contend and fight for more Truth The Lord punisheth us for what we know and disobey Rom. 1. Rom. 2.8 That to them who are contentious and obey not the truth tribulation and wrath What truth we know we hold in unrighteousness and so bring the wrath of God upon us Yea Beloved the Lord accounts us as not to have that Truth which we know while we love it not Hos 4.1 yea no man will think he hath Truth enough till things come home just to his opinion of Truth And if some men attain their desires herein thousands will want theirs and they will cry out for Truth still and all this comes to pass because we turn not from our iniquities Dan. 9.13 But on the other side there 's as great a Cry for peace But let me appeal to thy conscience wherefore wouldst thou have peace Is it not that thou mightest go to such or such a City or Town buy and sell and get again Is it not that thou mightest freely drink and be drunk follow thy voluptuousness and sensuality Is it not that thou mightest prosecute thy ambitious designs With one of these three we go a whoring from our God for commonly one of these three bewitch us in the time of plenty and prosperity And what peace then so long as the whoredoms of our mother Jezabel and her witchcrafts are so many It hath been the filthy whoredom and witchcraft long practised in this Island and therefore we may fitly compare it to Jezabel which signifieth an Island made a dunghil or which now followeth upon our whoredoms from our God and witchcrafts wo unto this dunghil wo unto us And therefore it is much to be feared that the Lord will bring to pass what he threatens Zeph. 1.17 and Malach 2.3 There is no peace to the wicked saith my God Repreh 2. Those who would have God turn to them but they will not turn to God they would have him come to them in their sinful way and will not meet him in his way of righteousness The original word here and elsewhere is Joel 2.12 Turn ye even to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad me So in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impii ambulant in Circuitu Spirit Terr Chap. 1.4 5. Shifting their beds inhaeret lateri lethalis arundo Repreh 3. Those whom the mercies of God cannot win Esay 26.9 10. Rom. 2. Repreh 4. Those who turn but not from their sins to God but change their Opinions change their Sects Repreh 5. Those whom nor mercies nor judgements move Balaam goes on in his impenitency and soon forgat the Angels Sword the Oracle of God the dangers he escaped and goes on frowardly in the way of his own heart Esay 26.10 Rom. 2. Repreh 6. Those who are not ashamed when they have committed sin 1 Cor. 5.2 The Apostle reproves the Corinthians for tolerating incest among them and ye saith he are puffed up or have not rather mourned Psal 94.3 4. How long shall the ungodly triumph Hos 9.1 Rejoyce not thou Israel like other people for thou hast gone á whoring from thy God The Prophet Jeremy 44.10 puts the Jews in mind who were gone to dwell in Egypt what evil the Lord hath brought upon Jerusalem and upon all the Cities of Judah and Behold saith he they are this day a desolation and no man dwells therein because of their wickedness which they have committed And hath not the Lord our God dealt just thus with us Who hath not seen or heard of that Comet which long time together denounced these judgements which according to the body of it fell first on Germany and according to the tayl are faln since upon these two Neighbour Islands Who knows not how fiercely the fire of the Lords wrath now about these twenty years burned in Germany All this while the Lord was sharpening his Sword against us Ezech. 21.10 yet we are not humbled even to this day yet we have not laid it to heart Jer. 3.7 Ezech. 23.11 Though she saw c Therefore that comes Ezech. 21.28 Who of us hath turned from his darling sin Repreh 7. Who are turned in part as to the dispensation of the Father which consists in strictness and rigour fear and terrour and wrath which the Law causeth as Moses describes the giving of the Law Exod. 19. and 20. and Heb. 12. Elias and John the Baptist were under this dispensation And hitherto many are come at this day and know not of what Spirit they are but think they are come to Mount Sion when indeed they are yet in Mount Sinai they have not the humility and meekness the love and patience the gentleness and long suffering of Jesus Christ Herein therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall short and though they be returned yet it is only to the dispensation of the Father not of the Son whereas the Lord saith ye have not returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. usque ad me or unto me They have not yet been brought by the Law unto the Lord Christ Let us be exhorted to return unto our God that we may be the better perswaded hereunto let us consider That this duty is a change of the mind the which will be thought more fit to be done if we should bethink our selves how we are minded before repentance Before repentance the mind of man is wholly aliened from the mind of God The world by wisdom knows not God 1 Cor. 1.21 and 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him Joh. 8.45 Because I tell you the truth ye believe me not 2. This is to be without true Love either to God or our Neighbour wholly estranged from the commandment of God 3. These seek rest and contentment in the lusts of the Flesh as the Apostle describes it Eph. 2.3 We have had saith he our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 4. Consider that all this is no other than enmity against God for such is the carnal mind 'T is enmity against God and enemies we are in our mind by evil works Col. 1.21 5. Remove 1. Erroneous opinons concerning sin that it cannot be wholly taken away by the grace of God I have heretofore proved this largely add Rom. 5.6 7 8. 2. Sleight thoughts of sin that it is not so evil as it is thought to be Vide Notes in Am. 4.11 6. Summ up all thy customary thoughts affections loves desires hopes fears pleasures joys delights words actions All these summ up into one mass and heap and look upon them all as thy self and give
while I speak only of private bloudshed the Text leads me to no other than the professed guilt of these penitent men in that they had shed the bloud of Christ Yet it is a sad thing and worthy the Humiliation of the whole Kingdom this day to consider how deeply 't is engaged in a most unnatural war Writ in the time of the civil war when the sword devours one as well as another as David saith as well the good as the bad the holy as the prophane Wo unto us for our hurt our wound is grievous truly this is a grief and we must bear it as the Prophet Jeremy complains Jerem. 10. and Ezech. This is a lamentation and it shall be for a lamentation But how doth the heavy hand of God upon the Kingdom countenance thy private rancor and revenge Thou wilt say thou hast a good cause a just ground of thy private quarrel and darest countenance it with Davids example when he was to duel with the Philistin as he said to his brother is there not a cause 1 Sam. 17.29 True it is David had a good cause whom God armed against the Philistines and was with him whithersoever he went yet must not he build God a Temple because he had shed much bloud 1 Chron. 22.7 8. But what warrant hast thou for thy bloody and revengful Spirit Canst thou alledge as David could that God sets thee a work Vengeance is his and wilt thou dare to take it out of his hand I beseech the Lord to give thee understanding in this and all things I speak not of publick and necessary defence without which in hac faece Romuli peaceable and innocent men cannot live in safety making war or peace belongs to the Governours and Magistrates of the Kingdoms and Common-wealths I thank God I have learned more manners than to intermeddle with their great and important affairs otherwise than by praying to God for them and being obedient unto them as in conscience we are all bound and in making good construction and intetpretation of all their actions according to a Rule I have ever walked by De Magistratu Semper optime praesumendum We must ever conceive the best of the Ruler I speak of those beautefeus and incendiaries which St. John saw in the Spirit Revel 16.13 14 15. Vnclean spirits like froggs came out of the mouth of the dragon they are the spirits of Devils which go forth unto the kings of the earth c. to gather them to the battel of the great day of God Almighty O that now while Gods judgements are in the earth The inhabitants of the earth would learn righteousness Esay 26. O that we would learn the true Christian warfare we read Eph. 6. Of spiritual wickedness in heavenly things And St. John tells us of a war in heaven Revel 12.7 which some well-meaning men understand of outward war This book is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one of the Ancients And shall mystical and hidden Scripture be the rule to expound plain Scripture or plain Scripture rather the rule of Mystical But what is this war in heaven it is said to be waged by Michael i. e. Christ with the Dragon i. e. the Devil so expounded vers 9. The war then in heaven is the strife between Christ the wisdom of God and the Devil with his seeming wisdom or true subtilty about heavenly things Thus we read the two Wisdoms opposed Jam. 3.15 16 17. we read the same Wisdom of God making war Revel 19.11 His weapon and all his weapons we read of here is a sharp sword that goeth out of his mouth vers 15. which is the word of God Ephes 6. Heb. 4.12 which because it is accompanied with the Spirit of God Christ is said to destroy Antichrist with the Spirit of his mouth Esay 11. 2 Thess 2. Nor do we read of any other weapon And mark what his Soldiers are vers 14. The Armies which were in heaven followed him upon white horses cloathed in fine linnen white and clean What that linnen is ye read vers 8. The righteousness of Saints If ye will have a more particular enumeration of the Saints Armory ye find it Ephes 6.13 18. Were this war waged in us as the war of our lusts is Jam. 4.1 Sathan should be overcome Revel 12.11 and no weapon of outward foes should prevail against us yea that of the Prophet should come to pass Esay 2. We should then break our swords into plowshares we should learn war no more which now the malicious practices of unpeaceable men enemies of God and his peaceable people and kindom compel us and enforce us to learn Observ 5. Observe the horrour of conscience guilty of shedding the blood of Christ They kill Christ in whom his word hath no place Joh. 8.37 1 Joh. 3.15 Who so hateth his brother is a murderer And ye know that no murderer hath eternal life abiding in him Gal. 3.1 How among you Was Christ crucified in Galatia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you Heb. 6.6 Jam. 5.5 6. Is it not so with us Have not we crucified Christ But they repented and thereto we are called Now this duty is a sincere and through change of mind and heart or a turning from Sathan and all unrighteousness unto God and his righteousness wrought by God and accompanied with humiliation fasting weeping and mourning This description contains in it 1. The Essence and Nature of true Repentance 2. The cause of it And 3. The Adjuncts or attendants on it 1. The Nature of it consists in change of mind and heart or in a turning of them which appears from the name of this duty in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also from the Hebrew name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth turning which is here also used in the Syriack So much is signified by the word in the Low Dutch This change or turning must be to the better So the French word here signifieth amendment of life In this change or turning two things must be considered 1. The Subjects to be changed or turned And 2. The terms 1. The Subjects the mind and heart 1. The mind included in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Apostle exhorts to a renewing of the mind Rom. 12.1 Ephes 4.23 2. And the same Apostle tells the Jews of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their impenitent heart Rom. 2.5 And these in the Text were pricked at the heart 2. The terms of this change or turning are 1. A quo from which viz. from Sathan and all unrighteousness as Heb. 6. from dead works 2. Ad quem to which viz. unto God and his righteousness Repentance towards God Act. 20.21 Of both which we read Act. 26.18 I send thee to open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. The cause of true repentance is God 2 Tim. 2.2 25. 3. The Adjuncts of it humiliation and sorrow which is
give and ver which increaseth the signification of the word which is fully expressed by the French and English word pardon a thorough indulgence and vouchsafing Grace But when we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forgiveness of sins By these words are understood not only forgiveness of sins i. e. the pardon of them whereby the punishment of sins which otherwise had been inflicted is remitted But by these words also is understood the removal and putting away of the sins themselves and the taking them away from sinners Thus here and the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though of large signification imports a parting and separating whither of persons or things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away ones wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge one of a debt To pardon a fault as in that Epistle of Agesilaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Nicias offend pardon him if he offend not pardon me however pardon Accordingly it answers to like words in the Hebrew as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 42.33 Deut. 26.10 Being referred to sin it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This iniquity shall not be purged from you til ye dye which according to the wisdom of the Spirit signifieth not only to pardon and for give sin but also to purge it And therefore in the Septuagint it s rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words also answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away sin as in that known Psal 32.5 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnine renders abstulisti thou tookest away The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereby we may understand the meaning of vers 1. which is cited by the Apostle Rom. 4.7 Where the blessedness of man is declared whose transgression is taken away and his sin covered which is an exact parallel to Psal 85.2 Thou hast forgiven the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast taken away the iniquity of thy people thou hast covered all their sin So that by the former word may be implied the mortification or killing of sin and by the latter the burial of it and forgetfulness of all the lusts tempting us to a return thereunto Unto both which places is added Sela Importing the depressing of earthly thoughts and elevation of the mind unto heavenly things considerable in the words foregoing and foreshewing what a dangerous mistake there should be by misunderstanding these words By this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by Christ both pardon of sins is obtained by Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is often taken for the expressing of some contemptible and despicable Person as they said of Moses As for this Moses we know not what is become of him and as they said of Christ As for this fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Joh. 9.29 And thus it may be here used even he whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified man This may break the heart of impenitent sinners when they shall consider that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man whom they despised and rejected is the only Saviour Thus Peter preached Act. 2.32 36. See what came of this vers 37. And surely when we shall consider that it is the wisdom of God which we have accounted foolishness It cannot but prick us unto the heart as it did them Esay 53.3 O let us take heed lest it be too late ere we know and consider this as they did Wisdom 5.1 Observ 1. Hereby is signified unto us the glad tydings which the Evangelists and preachers of the Gospel bring unto us namely Remission of sins by Jesus Christ This was figured by the jubily Levit. 25.8 9 10. For so the preacher lifts up his voice as a trumpet and proclaims liberty unto all those who were servants and captives and estranged from their own inheritance And who are the true servants but sinners who yielded themselves servants unto iniquity Rom. 6.19 For he who committeth sin is the servant of sin Joh. 8.34 2 Pet. 2.19 who are the true Captives but they whom Sathan takes captive at his will 2 Tim. 2.26 these are set free at the Jubily at the year of Remission as it is called And who sets them free but the Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kinsman that word signifieth a Kinsman and a Redeemer which is Christ himself who is not ashamed to call us brethren Heb. Levit. 25.48 And therefore the Lord Jesus who is the true Redeemer he preacheth the true Remission and Removal of sin and our restitution unto our spiritual inheritance So he explains Esay 61.1 2. in Luk. 4.18 19. and then adds vers 21. This day is this Scripture fulfilled in your ears Therefore the Septuagint where ever we read Jubily they turn the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost twenty times in Leviticus 25. The Redeemer restores us unto our inheritance Eph. 1.7 11. we have both these together Ast. 26.17 18. Where the Lord promiseth Paul that he will deliver him from the people of the Jews and from the Gentiles Vnto whom sairh he now I send thee i. e. that they might open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jubily the remission of sins and an inheritance among those who are sanctified through faith that is in me Doubt But if the sin be removed there needs no more prayer for the removal of it but our Lord teacheth us to pray for the removal of it Answer Although our sins and failings be many by reason of our ignorance and weakness while we are yet children and babes in Christ And the Lord be gracious unto us and vouchsafe the forgiveness of them 1 Joh. 2.12 Yet the plenary and full remission of sins is given upon the ratifying of the New and Second Covenant Jerem. 31.31 and 33.8 Heb. 8.8 In all which Scriptures the remission of sins is set in the last place as the last thing accomplished The Reason why remission of sins must be so understood in this place and divers other for the removal and putting away sin is evident in this Text by comparing vers 38. with vers 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse is expounded by justification or freedom from sin in the latter place which I conceive a place convictive and forcibly proving this truth especially if we lay to it 1 Joh. 1.9 where the latter part of the verse explains the former Besides where Luk. 1.77 it s said To give knowledge of salvation by the remission of their sins Salvation is explained by remission of sins Now Salvation consists not so much in the remission and forgiveness of sins as in the putting away of sins as appears Act. 3.26 Where
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
negligunt Common things are neglected that which all take care of is neglected of all I speak now of his particular coming unto every Believer who according to that order which God hath put in things hath first in him an earthly nature and then an heavenly he beareth first the earthly image and then the heavenly he is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which the Apostle speaks 1 Cor. 15.45 49. And this may be one Reason of this Point Gods method in regard of the natural Adam 2. Another may be in regard of the sinful Adam For whereas the Lord had made our nature good and very good and had sown the seed of eternal life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the envious man the Devil sowed his tares he hath interposed his sinful and wicked nature and this hinders the heavenly man from his coming and makes him future and to come unto us Observ 1. Whence behold O man a threefold Adam and that in thy self according to the Scriptures Two of these ye have together 1 Cor. 15.47 The third ye have 2 Thes 2.3 called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin and this is proved by what I told ye before That sin is the child of the Devil Jam. 1.15 For so he is here called the son of perdition Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 Why but this you will say is Antichrist the very same But I speak not here of any outward Antichrist St. John tells us there are many and therefore no doubt but there is one yea and a great one at Rome yea and every where where Christ the second Adam is opposed in his Rule and Government This inward Antichrist is he that makes the Antichrist at Rome and all other Antichrists in the World This is he that opposeth himself against the Christ of God in us and exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all that is called God Now who is called God The Rulers of the people are called Gods Exod. 22 28. the Gods Act. 23.5 The Ruler of the people And I have said ye are Gods The Rulers then are called Gods And therefore that spirit within us that exalts it self and raiseth up its self above Rulers and Governours that is the spirit of Antichrist exalting its self under pretense of Religion above Rulers and Governours This was figured by the Prince of Tyrus Ezech. 28.2 What is the Seat of God here or the Temple of God 2 Thess 2.4 but your bodies your hearts your spirits 1 Cor. 3.17 which temple are ye And 1 Cor. 6.19 Know ye not that your bodies are the Temples of the holy Ghost Now how did the Prince of Tyrus or how doth Antichrist sit in the seat of God or the Temple of God but as the same proud spirit is ambitious even like Lucifer his father to rule in the hearts of men to domineer over the consciences of men to force men to think what he thinks to believe what he believes to bind that spirit in us Where the spirit of God is there is liberty 2 Cor. 3.17 This is not the spirit of the heavenly man acting in the Apostles of Christ O no They never were ambitious of any such Authority 2 Cor. 1.23 24. Where the Apostle seems most to take upon him yet even here Not that we have dominion of your faith O no that 's the property of the spirit of Antichrist to rule in the hearts of men and usurp the Throne of God Nor let any man think that this is peculiar and proper to the Church of Rome and the Roman Antichrist The spirit of Antichrist can disguise it self like Proteus or Vertumnus into manifold shapes Sathan can transform himself into an Angel of light and so his Ministers 2 Cor. 11.14 15. But however he cross himself yet where-ever in what Church soever there is an ambitious spirit desiring to rule in Gods Temple the hearts and consciences of men we may conclude for certain that is the spirit of Antichrist even like his father Lucifer Esay 14.13 who takes up the same resolution And therefore Esay 25.7 it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering covered and the veil veiled Marg. And the Apostle calls it the mysterie of iniquity working 2 Thess 2.7 This is the third Adam that man of sin interposing himself between the first Adam and the second that is to come Observ 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is to come after the earthly Adam The first man Adam a living soul the second Adam a quickning or enlivening spirit Hence it is that Christ is propounded to us as future Thus he is called the desire of all nations Hag. 2.7 The desire of all nations shall come The hope of all the ends of the earth Jesus Christ that is our hope 1 Tim. 1. Psal 65.5 The hope of Israel the Saviour Jerem. 14.8 and 17.13 Gen. 49.19 where we say the people shall be gathered V. L. hath Expectatio Gentium and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expectation of the Gentiles The promised seed And hence it is that the condition of those who live yet under the Law is described by waiting for and expecting of Christ Psal 25.5 On thee do I wait all the day Mich. 7.7 I will wait for the God of my salvation Esay 40.21 They that wait upon the Lord shall renew their strength i. e. by Christ So Psal 59.9 because of his strength I will wait on thee so they are called a Generation of seekers Psal 4. Luk. 2.25 Simeon was a just man and devout waiting for the consolation of Israel Joseph waited for the kingdom of God Luk. 23.5 Yea they to whom Christ is come and with whom they have fellowship according to the flesh they yet expect further communion with him in the Spirit 1 Cor. 1.7 ye are not behind in any gift waiting for the coming of our Lord Jesus Christ This he speaks to those who had already fellowship with him vers 9. So Gal. 5.5 We through the spirit wait for the hope of righteousness by faith What else means our Lord Luk. 12.35 36. Let your loyns be girded c. What else mean we when we say 1 Cor. 11.26 until he come That we bear about in our bodies the dying of the Lord Jesus c. 2 Cor. 4.10 11. Heb. 9.28 Unto them that look for him he shall appear the second time without sin unto salvation Doubtless neither was it the Apostles intention nor our Lord's to put those to whom he spake or they wrote or us in vain hope of that which should never come to pass but assure all that they who expected him should not hope in vain Observ 3. Since Christ is the Truth here typified by Adam he must in reason be more excellent than Adam Thus the same Christ is typified and signified by Joseph Moses Josuah David Solomon c. All which are Types of Christ who is
divided from them the Children of God our common Father it is impossible they should be divided from him yea to have any Being since the whole Creature and Man the abridgement of the Creatures more depends on God than of it self from whom every Creature receives his whole Being so that if he take away his hand the whole Creature falls into its own nothing and hath the perpetual effluence of him as the Sun-beams of the Sun according to that of the Apostle Acts 17.28 In whom we live and move and have our being But there must be Analogie and resemblance between the Father and the Son and if so how can Adam be the Son of God for a Spirit and a Body are opposite one to another Now God is a Spirit and the father of Spirits Adam is a bodily substance I answer that supereminency and excellency of Essence and Life which is in God the Father of all exempts him from that too particular kind of Generation which is below his manner of working Observ 1. Which withall discovers unto us that fulness and redundancy of all Essences Natures Lives Powers and Operations that are in God according to his eminent manner of working He is a Spirit and the father of Spirits yet is he the father of bodies also the father of flesh and blood the father of the rain Job 38.28 The father of the mountains Psal 90.2 yea the mother that brings them forth The Father of Adam who was the Son of God Observ 2. This discovers unto us our Great and Common Father the Great God and Father of all Ephes 4.6 who is the fountain of Being Life and Motion even he in whom we live move and have our being even he whom the Heathen worshipped though they knew him not but meant him under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. Oecumenius reports That when the Persians invaded Greece and the Athenians had sent Ambassadors to Sparta to desire their help the Ambassadors met with the God Pan who accused and upbraided the Athenians that they worshipped other Gods and neglected him and he promised them aid when therefore they had obtained the victory they erected an Altar unto him with the Inscription of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Others relate that when there was a great plague at Athens from which none of their Gods could deliver them they thinking that there might be some God yet whom they knew not erected an Altar unto him the whole Inscription was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Gods of Asia and Europe and Lybia to the unknown and strange God What they report of Pan that hereby they meant Christ is not improbable for Plutarch relates a story in his Treatise concerning the failing of Oracles that a voice came to one Thamus an Aegyptian Pilot sayling into Italy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Pan is dead which he was commanded to relate at Pelodes which he did accordingly and there was heard a great sighing mixt with admiration By this Pan 't is probable may be understood the great shepherd of our souls for not only because this was done in Tiberius his time but the Apostle himself applyes that Inscription unto God and Christ Observ 3. Behold O man thy highest descent whence thou art and of how noble Lineage Adam is the Son of God not that we are so remote from God as that we should count our Genealogy up to Adam the first man The first man was so the Son of God that every one of us also is as neer unto him 1 Cor. 15.48 as is the earthy such are they also that are earthly and Act. 17.28 in him we live c. as also certain of your own Poets have haid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are his off-spring whose even Gods where it is worth our noting that whereas Aratus spake this of Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle applyes the speech unto the true God who is the very same whom the Greeks understood by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen and Irenaeus An dubium est habitare Deum sub pectore nostro In Coelumque redire animas coeloque venire saith Manilius And Virgil concerning the Souls of men Aen. libr. 6. Igneus est omnis vigor Coelestis origo Observ 4. This declares the natural and genuine love of the great God unto mankind How dear is a Child unto his Father Even so God loved the world with a fatherly love Mark his fatherly advice to his Son Adam Of every Tree thou mayest eat but of the Tree of Knowledge It was a fair warning of what would follow not a threatning of punishment but a consequence in Nature Charior est superis homo quà m sibi Man is dearer to God than to himself He would not provoke his Child to wrath according to his own Precept to his Children Ephes 6.4 and though Cham and Canaan were graceless Children God the Father gave them his blessing Gen. 9.1 God blessed Noah and his Sons c. And though Ismael was a bad man yet I have blessed him and made him fruitful saith his Father Gen. 17.20 Yea though Esau were a profane person and the type of Reprobâ—â—â—s yet his Father Isaac is said to have loved him and blessed him from the Lord yea whereas the good man leaves an inheritance to his Childrens children the good God leaves an inheritance unto his Eâ—au and his Children Deut. 2.4 5. yea though Moab and Ammon were Children of an incestuous bed yet the tender-hearted Father leaves not them without their inheritance vers 9.17 and will not have them be disturbed How should this endear us unto our dearest Brother the Lord Jesus Christ He is not ashamed to call us brethren See how he claims kindred of the Jews Joh. 8. Observ 5. Here then is some hope left for profligate sinners and prodigal Sons if they return Luk. 15.17 He desired to be only a servant and that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister to his Father but a mercenary and hired servant and his Father restores him to favour and makes him his Son What were the Athenians to whom St. Paul spake Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Idolaters so good so patient so long-suffering is our good Father toward his prodigal degenerate rebellious Children But if any of our brethren Sons of the same Father differ from us though but in Opinion and alas who is master of his own mind who can command himself to think what he lists yet if any one differ from us in our own chosen Principles out upon him he is a wretch he is a cast-away he is any thing that 's naught But blessed be our God and Father of all we may be his Elect though such mens Reprobates Observ 6. Here is a ground of all honour to be given unto God He is our Father A Son honoureth his Father and if he be a Father where is his honour
is there any doubt of this truth especially if we compare the testimonies of other Scriptures Such is that of our Saviour foretelling the abundance of iniquity in these last days Matth. 24.12 And that of our Apostle Rom. 1.29 30 31 32. Ephes 2.2 and 4.19 being past feeling they have given themselves over unto lasciousness to work all uncleanness with greediness But this will yet further appear if we consider the reason of it and that we may conceive from the nature of 1. Uncleanness and iniquity it self 2. The Phansie appetite will and understanding disposed thereunto 3. The object bewitching the appetite will and understanding 4. The Tempter setting a fair gloss and varnish upon the object 5. God justly giving such up to be ruled by uncleanness and iniquity who thus yield their members servants to uncleanness and iniquity unto iniquity We say bonum est diffusivum sui but so is malum As for the iniquity it self it 's diffusive and of a spreading nature increasing it self both in gradual parts or degrees and multiplying it self into many and several kinds ye have them both together Amos 5.12 Multa scelera fortia peccata manifold transgressions and mighty sins And as it intends it self in degrees and multiplies it self into kinds so it extends it self also like a gangreen to the infection of all the parts or as a contagious leven it levens the whole lump of Spirit Soul and Body yea all this continually as the Naturalists tell us the Crocrodile most venemous grows while it lives He that is wicked is wicked still and he that is filthy is filthy still 2. The direful increase of sin proceeds from the mistakes of fancy for the fancy being the brood of the earthly man and accordingly earthly and sensual Rom. 8. and knowing no better thing than earthly objects things neer of kin unto it and delightful unto sense it easily draws the concupiscence unto them which howsoever according to Original rectitude it propends unto good and that bonum honestum and is subject to the rational appetite and so to right reason as the Philosopher could say and right reason to the Law of God Yet having declined from that first integrity unto the sensible present and delightful good which most what is dis-joyned from the true and honest good it becomes more and more prone unto evil As he that is falling down a steep precipice easily falls lower and lower Dum in profundum venerit peccatorum as the wise man speaks Prov. 18.3 and draweth with it the superiour the rational appetite the will yea the reason it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rudder of the soul as he that 's sinking will lay hold though on his best friends and pluck them with him into the same pit of destruction and the reason it self being brought off to that rebellious party like Achitophel fallen off to Absolon the faction grows so strong that the heart gathers wickedness unto it self Psal 41.6 and iniquities prevail and many Lords have dominion over us Isai 26.13 envy pride wrath gluttony lasciviousness idleness an Heptarchy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. These are more intended and strengthened by the allurements of their present objects as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast than good speed and so to fall from one wickedness to another 4. And needs must he go as we say whom the Devil drives Satan invites him and draws him on both by laying fair colours and appearances of holiness and righteousness upon iniquity and by suggesting unto him lewd Principles the strong holds and weapons of sin As when Adoniah would reign he attempted the Kingdom by the help of Joab that was over the Host and Abiathar the Priest 1 King 1. whence it is that ungodly men walk according to the Prince of the power of the air the spirit that now worketh in the children of disobedience And 't is an easie matter for Satan to bear rule in them who yield up themselves to be ruled by him Difficilius his resistit si hujusmodi tentatur qui ad vitia aliqua ipse inclinatus est pronior existit saith Leo. And just it is with God to yield these up to be ruled by iniquity who thus yield up their members servants to uncleanness and to iniquity unto iniquity 5. And therefore God gives them up unto uncleanness and to vile affections and to a reprobate mind to do those things which are not convenient being filled with all unrighteousness Rom. 1. and to become servants thereunto Rom. 2.8 Whence we may take notice of the increase of sin The contagion of this Leprosie begins with a spot of uncleanness and spreads it self in the skin and defiles the whole man Levit. 13.2 It kindles from a spark then iniquity burns all before it like a fire Isai 9.18 Behold how great a matter a little fire kindleth Jam. 3.5 it enters into the Soul and is conceived oftentimes only by a word and concepta cogitatio carnem commovet ad concupiscendum evil words corrupt good manners profane and vain babling saith the Apostle increase to more ungodliness and such words eat like a canker 2 Tim. 2.17 sin hath no measure 2. And as unsatiable is the tyranny of iniquity for having gotten an hold in the Soul it leaves it to iniquity in succession As the Father left his slave as a Chattel to his Son and he to his Son and so the wrongful right descends from iniquity to iniquity Or as a Tyrant having usurped a Power in the Common-wealth betrays it to his Issue But the desire of Rule seems not so infamous since some have not been ashamed to profess that they dispensed with Justice it self that they might aspire unto a Kingdom That speech of the Poet used by Julius Caesar is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to be ambitious of a slavery and that the very worst of all slaveries the vassalage and slavery of sin what infamy so base so foolish yet ungodly men voluntarily yield up themselves even unto this slavery and ambitiously affect the tyrannical succession of sin over them As the Jews inured to the Dominion of a forreign Power they refused the Lords anointed for their King who would have made them free and cryed out They had no King but Caesar Yea having been accustomed to the Rule of their Father the Devil though they had so unequal a choice propounded to them as the Prince of peace and a mover of sedition the author of life and a murderer the Son of God and the Son of the Devil so Bonaventure interprets Barabbas Qui erant ex patre Diabolo filium Diaboli praeelegerunt they chuse the Son of the Devil though with rejection of the Son of God 3. Hence also we may take notice of the reason why there is so little true love among Christian men whose character and mark is Charity Our Saviour foretells and demonstrates it
5. Mr. Risby two Exhibitions to two Schollars Of our own also Dr. Tompson Dr. Patison Dr. Hawford and Dr. Carry sometimes Masters of this Colledge have been also grateful Benefactors thereunto Likewise of Fellows Dr. Watson and Mr. Langham Of Schollars Mr. Jennings and Mr. Carr. Of Pensioners and Fellow-commoners Mr. Boswell These all these were the servants of righteousness unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in Scripture They were servants of bounty mercy and liberality that we might be the servants of righteousness That we might serve or honour the Lord Christ according to the inscription of our Colledge In honorem Christi Jesu fidei ejus incrementum For this end also let us use the help of our fellow-servants of righteousness the Ministers of God Such an one was St. Paul who makes the exhortation unto us He tells us for what end they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. admonishing every man and teaching every man in all wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may present every man perfect in Christ Jesus Yea this is the work of Christ Jesus himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To present us holy undefiled and unblameable before him Col. 1. Unto all which we must add prayer unto the Father of our Lord Jesus Christ that he would enable us To yield all our members servants unto righteousness to our Masters honour That all our members according to that ancient custom of marking servants may be marked with his mark That as we have received his mark in our fore-heads in token of our Profession so we would bear his mark on our breasts as the Jacobite Christians are wont to do in token that all our fear our love our joy our desire our delight that all within us is taken up for him That we bear his mark on our Arms and hands as the Roman Soldiers and Servants were wont to bear their Masters and Generals mark in token that all our strength all our activity is his and to be imployed in his service That since our whole body is the Lords we bear his mark in our whole body as our Apostle who exhorts us gives us example in himself I bear in my body saith he the marks of the Lord Jesus What marks are they The impressions and signs of conformity unto his death As he expounds himself 2 Cor. 4.10 always bearing about in our body the mortification of the Lord Jesus That because our Souls and Spirits are his me bear his marks in our souls and spirits his mark of love and amity one towards another For Charity is his mark and the mark of his Disciples Joh. 13. That we serve one another in love Gal. 5.13 That every one of us love and please one another not in his foolish humour but for his good to edification Rom. 15.2 That when we serve one another in Love we serve our God also with one consent Zeph. Now the God of Love and Righteousness the God who is the Righteousness and the love it self grant us to be like minded one toward another according to the Example of Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ To him with the Father and the blessed Spirit be all honour and glory this day and for ever Ye know these things if ye do them blessed are ye Yea blessed is that servant whom his Lord when he cometh shall find so doing The most compendious way to reconcile all differences amongst us What is it but to yield our members servants unto righteousness For whence come our differences All our differences arise from our lusts which war in our members Jam. 4.1 Our envy our pride our covetousness our uncleanness our iniquity Every man would be some body and envies his Superiour and thinks himself some great man swells and grows bigg with opinion of his own worth and conceives much to be due to himself as the Toad in the Fable envyed the bulk of the Ox Such a venemous and malignant humour there is in the most of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man would be great as Luther said every man though he cry down the Pope he hath a Pope in his own belly And Diogenes when he trampled upon Plato's bed and said he trod down Plato's pride Another answered him at superbia majori but with greater pride Every man thinks himself wise Every man seeks himself and his own excellency which is the property of pride and desires to over-top and bring under another and hence proceed all our differences Prov. 13.1 only by pride comes contention which never comes alone ye find more company 2 Cor. 12.20 debate envyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is wraths strifes back-bitings Wispering swelling tumults all symtoms of souls most dangerously distempered Now Beloved I think I may boldly appeal to you are not these the vitious humours and epidemical Diseases of the times all the Kingdom over And if so what is the cure I am perswaded there is scarce any reasonable I am sure no religious man but if he were asked the question what he thought would set all things right again he would say If Christ and his Kingdom were set up all would be well But how must that be done Every man will have that done his own way every man labours to support such a Kingdom as he fancieth like faces under buildings according as he is engaged unto a several sect and that way he forceth upon others for he calls it Gods way when God knows it is not but every mans own fleshly mind for whereas there is among ye envyings and strife and contentions are ye not carnal and walk as men 1 Cor. 3.3 But the Lord will have our differences composed his own way And how is that That all men and every man yield his inward and outward members servants unto righteousness But what if any oppose this way This way never wanted opposition in the world nor shall till the earth be inhabited by righteousness 2 Pet. 3. But what course shall be taken with those who oppose themselves Erasmus in an Epistle of his to Paulus Vossius when now the Pope and the Emperour had raised a great Fleet and a great army to send into Turkey to enforce the Turks to become Christians Erasmus gives them this counsel You are now about saith he to convert the Turks with fire and sword were it not a more Christian way to send a company of Ministers among them and instead of all your ammunition to send a Ship full of Catechisms You blame the Turks for propagating their Religion by shedding of blood and will not the Turks blame the Christians for propagating theirs the same way Mahomet taught the Turks so to do Christ taught not his Disciples so to do Pudet haec opprobria nobis Et dici potuisse non potuisse refelli To that purpose Erasmus And the
Esau and came into the world immediately after it as I shewed thee before Where the Apostle saith I lived without the law once The meaning is he was so to the Law as if the Law were not as if the Law had been dead to him and this Metaphor he useth vers 4. ye are become dead to the law Where he compares the Law to the Man and those under the Law to the woman He should seem therefore rather to have said the Law is dead unto you than we are dead unto the Law For the similitude was thus as the Woman is free when her Husband is dead so are ye free when the Law is dead But that had been an odious speech to the Jews to say the Law is dead unto you and therefore he saith ye are dead in the law and it comes all to one and the same purpose As thus Ye are dead to the law and the law is dead unto you So that ye have nothing to do with the Law and the Law hath nothing to do with you no more than living men have to do with those that are dead I was alive without the law the Law was as it were dead unto me whence is appears what life he lived without the Law of Nature or Law of God where we must take notice of a threefold life 1. Of Nature 2. Of Grace And 3. Of Sin 1. Of Nature when a man lives according to the Law of Nature 2. Of Grace when a man lives according to the Law of the Spirit of life which is in Christ Jesus 3. Of Sin When he lives according to the law of his members according to iniquity which is a Law unto him I lived according to mine own will and pleasure I thought I lusted I loved I hated I feared I rejoyced I spake I did I left undone all what I would in a word I thought lusted spake did what I listed I had no curb no check no tye of the Law upon me I was a free-man I was alive without the Law For thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to live or be alive signifieth neither natural life nor spiritual life here but the life of sin which is improperly called life and more truly a death Thus the life of the man is that wherein he is more principally imployed The life of a drunkard is to be drunk vivere est bibere of a Gamster to game of a covetous man to covet c. and the nature of the man is so deeply moulded in sin that it seems to be his nature envy pride is the nature and life of the envious man the proud man Thus life is taken in the Scripture Thus walking which is conversation living in which ye walked while ye lived in them Col. 3.7 The Prophet David complains Psal 38.19 Mine enemies live and are mighty live i. e. they are lusty sound cheerful merry frolick in their sins and live without the law why doth the living man complain A man who lives in his sin Lam. 3.39 Vivamus mea Lesbia Eccles 6.8 What hath the wise man more than the fool What hath the poor that knoweth to walk before the living i. e. before the rich as the opposition intimates before rich and voluptuous livers Thus to live is taken 1 Sam. 5. vers 6. where David instructs his young men whom he sent to Nabal Thus shall ye say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that lives that Vatablus understands as if David should say Do they fare well as long as thou livest as a flatterer said to Claudius that set out the Ludi Seculares which were kept every hundred year and fell in Claudius his days Saepe facias But David is understood to speak otherwise by our Interpreters who add a proper supplement Thus shall ye say to him that liveth in posterity for so to live is taken by the voluptuous Poet. Vivamus Sera nimis vita est crastina vive hodie Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 King 1.25 They eat and drink before him and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let King Adoniah live Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him prosper Psal 22.27 your heart shall live for ever i. e. ye shall be merry and joyful This appears also by the contrary as in the story of Nabal 1 Sam. 25.37 His heart died in the midst of him all his mirth and sport had an end The Reason 1. In regard of the man There is a necessity that his natural and earthly life precede The first man Adam was made a living soul the last man Adam was made a quickning Spirit Howbeit that was not first which is spiritual but that which is natural and then that which is spiritual 1 Cor. 15.45 46 47. Seeing therefore the Law is spiritual and tends to the advancement of the spiritual life The natural life must precede so that he must necessarily say I lived without the law once 2. A second Reason is in regard of the Law for that was ordained for the lawless saith the Apostle 1 Tim. 1.9 as the means are ordained for their end and therefore the end must be before the means the lawless man living before the Law So that had there not been a man who had lived lawlesly and without the Law there had been no need of a Law But what we say of positive Laws is true also of Gods Law Ex malis moribus ortae sunt bonae leges The man is first diseased and then Physick is prepared for him First the man lives without Law lawlesly and disobediently that of the soul is the most deadly disease and then the sound and healing doctrine of the Law is prepared for him for the law was added saith the Apostle because of transgression Gal. 3.19 transgression therefore must precede and the man must first live without the Law 3. In regard of the Law-giver who is the only wise God and therefore well knows how needful a Law was for the man so long as he lived for had Christ and his righteousness lived in the man or had the man believed in Christ who is the power of God and loved Christ who is the righteousness of God there had been then no need at all of a Law to compel him thereunto Why Because the man then through faith in Christ the power of God and through love of Christ the righteousness of God should live in the righteousness of God witnessed by the Law and the Prophets which is that life which God requires Now if the man lived that life which God requireth what need he a Law to compel him so to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith he in Homer Why dost thou spurr a free-horse The law was not made for the righteous man 1 Tim. 1.9 But whereas that the Lord saw that the man had no will unto the righteousness of God nor faith in Christ Jesus but was wholly inclined unto his own lusts and his own will and that sin
able to abase and he speaks from heaven too Hebr. 12.25 Mary Magdalen lived yet not she but the Devil yea seven Devils lived in her and the life that she lived she lived by unbelief of the Son of God and without the Law yet even she bedewed her alluring countenance with repentant tears and washed the Lords feet with precious oyntment and wiped them with her ensnaring locks and out of her our Lord cast the seven devils so that she lived as much to God as she had lived unto sin yet not she but Christ lived and the life that she lived she lived by the faith of the Son of God who died for her and gave himself for her And why seems he whom thou dispairest of in such a desperate condition that the Lord may not cast out of him also even his seven Devils Envy Pride Covetousness Wrath Gluttony Lasciviousness and Idleness or wearisomness of Spiritual duties which are the seven capital and devilish sins Manasseh who lived without the Law an abominable idolater and as idolaters are wont to be a murderer a most inhumane and cruel murderer he shed innocent blood in abundance and filled Jerusalem from one end to another 2 King 21. and among these innocent men the Prophet Isaiah is reported to be one sawn in pieces by that bloody King Yet when the Assyrians had taken Manasseh among the thorns and bound him with fetters in his affliction he besought the Lord his God and humbled himself greatly before the God of his fathers and prayed unto him and he was intreated of him and heard his supplication and brought him again unto Jerusalem unto his kingdom then Manasseh knew that the Lord he was God And why may not he who now lives in idolatry and bloodshed without the Law and seems to thee a Manasseh one who hath quite forgotten his God as Manasseh signifieth when his way is hedged with thorns being bound by the fetters of the Law by the Assyrians the besieging sin remember himself and return unto his God and strive as much against sin as he strove for it and resist it even unto blood and let out the very life blood and spirit of sin in the blood thereof is the life thereof striving against sin That Publican had lived a sinner without the Law for Publicans and Sinners are commonly shackled together who afterward smote his breast and said God be merciful to me a sinner And is he worse than Publicans and Sinners whom thou despairest of if not why may not the Lord smite and correct him by his Law who now lives without it so that he may smite his breast and though for the present he find no need of mercy say as he did God be merciful to me a sinner Matthew arose from the Receipt of Custom and from his custom of sin when Christ called him and he followed him Matth. 9.9 That prodigal mad young Fellow Luk. 15. who left his fathers house and went into a far countrey and spent his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living without the law as it were in an unsavable condition as the word may signifie he came to himself returned to his fathers house and found mercy And why may not he who seems to thee as mad as that prodigal who lives without the Law and in as unsavable a condition who hath spent his substance his stock of Grace return again to the Law and to himself and to his fathers house and find mercy Peter was in as desperate a case as abjuring and denial of his Lord thrice could put him into he lived without the Law and without Grace yet the Lord looked back upon Peter and he went out and wept bitterly and expiated his threefold denial of his Lord with a threefold confession of him Joh. 21. And why may not he who now lives without the Law and denies his Lord in works and in his life which is the worst kind of denial why may not he if the Lord be pleased to look upon him as he did on Peter deny himself and deny ungodliness and worldly lusts and live soberly righteously and godly in this present world So reasoned one of the pious Ancients Si Petrus post tam gravem lapsum ad tantam rediit eminentiam sanctitatis quis de caetero desperet si tamen egredi voluerit è peccato 2. Despise no man no not these Out-lawes those who live without the Law Paul once lived without the Law yet who so glorious an instrument of God as Paul was and a chosen vessel to bear the Name of Christ And who art thou who despisest another Aut sumus aut fuimus aut possumus esse quod hic est Either we are or have been or may be as this man is Are not we our selves Out-laws Who hath despised the day of small things If under Grace blessed be the God of all Grace yet ought we not though under Grace to despise those who live yet without the Law and are yet graceless and therefore the Apostle thought fit to remember those Churches to whom he wrote What had been their former life 1 Cor. 6.9 Neither Fornicators nor Idolaters c. Now lest they should out of a lofty despiciency vilifie and scorn such Such saith he were some of you and Col. 3.5 6. having reckoned up the like sins and concluded for which things sake the wrath of God comes upon the children of disobedience lest they should now despise these he presently adds in the which ye also walked sometimes while ye lived in them The Ephesians were now believers yet the time was when they lived according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Ephes 2.2 Here was a life indeed according to the course of this world what life was that what life is in the world All that is in the world is the lusts of the flesh the lusts of the eyes and the pride of life and thus the Ephesians lived and doubtless that was without the Law They were one with all these lusts nay they were one with the Devil himself for that follows they walked according to the Prince of the power of the air But the Apostle he never lived so No see whether he did or no vers 3. Among whom also we all had our conversation in times past c. as well as others Why then should we despise or vilifie any man Was it in their power or is it in our power to live according to the Law or according to the Gospel of Jesus Christ Doubtless neither for it follows God who is rich in mercy for his great love wherewith he loved us even when we lived without the Law and were dead in sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he quickned us or made us live together with Christ And therefore Tit. 3.2 He exhorts us to speak evil of no man to be no brawlers but gentle shewing all meekness
check of the Law without remorse of conscience heretofore was this a liberty or a wildness was this a soundness or a sickness was this a life or more truly a death Afflict not thy self too much poor soul for these unruly motions of sin but consider with thy self if these be wicked sinful abominable and loathsome to thee What wert thou when thou wert one and the same with them when thou livedst in them without the Law thou wert one with them thou wert incorporate with them into the body of sin O rather magnifie the grace and goodness of thy God who looseth the bonds of thine iniquities who discovers thy sin to be sin and for sin condemning sin Rom. 8.3 who now undertakes the cure of thy spiritual ulcers This large suppuration and mattering this abundance of filth proceeding from thy wounds is an argument of strength and soundness in the inward parts that thou now feelest the deadly darts of Satan it s a sign of some life in thee where there is sense there is life and è contrà if thou perceivest thine own unrighteousness endeavour to find it more if thou seemest filthy to thy self be more filthy so we understand that Revel 22.11 Exhort Doth the Law come Doth thy sin revive Then let us be exhorted to live no longer without the Law but let us entertain the Law as we would welcome a guest For Motive hereunto consider the manifold blessings upon the obedient Deut. 28.11 The Lord shall make thee plenteous in goods spiritual goods the holy Spirit it self he shall bless thee in the land which the Lord gives thee the holy land or land of holiness Consider the curses upon the disobedient upon the out-laws The penalty of an out-law according to our Laws is loss of goods loss of the graces of Gods Spirit loss of lands loss of the holy Land Yea the out-laws caput gerunt luporum any one that meets thee may kill thee saith the Lawyer They are out of protection of the Laws for meritò sine lege periunt qui secundùm legem vivere recesserunt And such out-laws are we all while we reject the Laws of our God no better than Cain conceived of himself like fugitives and vagabonds upon the earth without any benefit of Gods Laws that who ever findeth us may slay us Aliens from the Common-weal of Israel strangers from the Covenant of promise having no hope and without God in the world Eph. 2.12 O Beloved As knowing the terrour of the Lord we perswade men Let us let us I beseech ye so many as are yet out-laws in-Law our selves before the Decree go forth ye know the out-law if sought and called in five several Counties refuse to come in and answer to the Law pro exlege tenebitur he is held as an out-law and those penalties pass upon him O how long how often hath the great King of kings himself sought his out-laws who ought to have sought unto him By how many Messengers hath he rising up early and sending them wooed us to come O how lowly how infinitly below his state hath he stooped to winn us to be merciful to our own souls What a low condescent is that that 2 Cor. 5.20 We are Ambassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God NOTES AND OBSERVATIONS UPON ROMANS VII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dyed and the commandment unto life was found to me unto death THE coming of the Law hath a double event 1. One in regard of sin 2. Another in regard of the man 1. In regard of the sin that revived 2. In regard of the man he died I call these events not effects of the Law for effects proceed from and depend upon causes truly and properly so called and so it cannot truly be said that the Law coming caused sin to revive and caused the man to dye but occasioned both for an event answers to an occasion or a cause by accident as an effect answers to a cause per se and truly and properly so called In these words therefore we have two events of the Law coming to the man 1. Sin revived 2. The man dyed I spake of the first I now proceed to the second event of the Law 's coming The man dyed Herein for our berter proceeding we may enquire 1. How he may be said so to dye 2. What death the man dyed 3. How upon the coming of the Law the man dyed 1. What death the man dyed privations are best known by their opposite habits and therefore as life is three-fold so likewise is death There is a life of 1. Nature 2. Grace 3. Sin And there is a death opposite unto that life of Nature Grace Sin 1. Of the first death these words are not to be understood for the man lives his natural life both under the life of Grace and the life of sin The question therefore lies between the two other deaths whether of them two is here to be understood whether the man may be said to be dead unto the life of Grace upon the coming of the Law or rather 2. dead unto the life of sin I find most Interpreters both Ancient and Modern agreeing that the former is here to be understood namely that the Law coming occasioned the death unto the life of Grace and that the Law coming the man dyed from his life of grace But under correction of better judgements I conceive that that death cannot here be meant by the Apostle for if we should understand that upon the coming of the Law the man then dyed from the life of grace then before the coming of the Law the man should have lived the life of grace for he is said to dye from that life which before he lived but that cannot be For before the commandment came he lived not the life of Grace as appears evidently out of the Context for before the commandment came he lived a lawless life a life without the law the life of sin And therefore when the commandment came he is here to be understood to dye from his sinful life which is that life which he lived before the commandment came 2. How may the man be said to dye The man is said to dye when the sin offers it self as a life unto him and he is a dead man unto the motions of it When therefore sinful thoughts represent the objects unto the man and he rejects them he is said to dye unto them Thus when envy pride covetousness c. present themselves unto the man for so many lives and the man still continues in the denyal and rejection of them He may be said to dye so many several deaths As when the Law comes sin revives and puts forth all her force so it comes to pass that the man dyes every day as the Apostle protesteth 1 Cor. 15.31 and 2 Cor. 11.23 he tells us that he was in deaths often 3. But
spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint and our Apostle here render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
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.
our sorrow to exceed in regard of the natural death considering that our labour is not in vain in the Lord. NOTES AND OBSERVATIONS UPON ROMANS IX III 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh OF all the causes of Contention whereof there are too many in the world this seemeth to have been the greatest touching the way of Life and Salvation and the reason is the business is of the greatest concernment yet hath least evidence of sense and therefore what is wanting in reason is commonly made up with passion and fury whence it is observable in story that the Bella Sacra were the most bloody of all other Men wrangle and quarrel in the dark Of all these kinds of Contention they have alwayes been the sharpest and most implacable When any one hath formerly been of such or such a Church and worshipped God their way and afterward hath left them and betook himself to another though the better then he is an Heretick an Apostate and ends in the flesh For Religion being that according to which a Religious man most esteems himself when that is undervalued he takes himself to be most of all depretiated and despised In this case many have written Apologies for themselves and for their doctrine Justin Tertulliam and others for Christianity wrote of old to the old Romans and Reverend Jewel wrote his Apology to the new Romans And this was St. Paul's case here he had been a man most forward in the Jews Religion exceeding zealous for it and against Christianity Gal. 1.13 14. He is now become a Christian and as zealous for Christianity as ever he was for Judaism His Apology is three-fold 1. A defence of his own person vers 1.5 2. Of his Doctrine vers 18. 3. His Office vers 25. ad finem 1. Of his person he was condemned of disaffection to his own Nation from this he vindicates himself by remonstrance of intense and continual grief for them and love towards them and acknowledgement of all their just priviledges and one more than they claimed that of them according to the flesh Christ came All this he attests and proves by the testimony of 1. Christ 2. the holy Spirit and 3. his own Conscience This day is a day of fasting and that in the Text such as ye never heard of the like except that of Moses nor shall read of elsewhere The Apostle is willing to fast from the bread of heaven so he might save his Nation As the Roman Praetor sitting in Judicature upon malefactors and now about to pronounce sentence of Condemnation usually either wept or made a mournful Speech as it were a Funeral Oration to express his grief for the demerits of the offenders and the penalty to be inflicted on them So St. Paul here a true Praetor or Praeitor one set over us in the Lord and to go before us in the way of life being now to pronounce sentence of rejection or reprobation of the Jews goes about it with a great deal of sorrow and grief for them and love and commiseration towards them I made choice of this Text for this day of Fasting and Humiliation that it might not be done as the Prophet saith the Jews Fasts were Isai 58.4 For strife and debate and to smite with the fist of wickedness but in love i. e. in God 1 Joh. 4.8 in whom all what we do ought to be done 1 Cor. 16. This Text propounds a rare pattern for our imitation in these Two Points 1. Paul loved his brethren and kinsmen according to the flesh extreamly well 2. He wished himself an Anathema from Christ for their sake Ye perceive I begin with that which stands last in order of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sapiens incipit à fine it is the end that steeres the action Paul's transcendent love unto his brethren and kindred which moved him to wish himself an Anathema from Christ It is the Object or Subject which specifieth the act and makes it either lawful or unlawful it is the end cujus or cui which one wisheth or to whom one wisheth any thing which qualifieth the wish and renders it good or evil of that therefore first Herein although the Apostles love be not expressed yet as God himself who is the Universal Agent and first mover of all and whose name is LOVE 1 Joh. 4.8 He works all yet is invisible So the Apostles Love here is like the spring of the waters unseen which caused his great and continual sorrow for his brethren and kindred vers 2. his wish his hearts desire and prayer to God for Israel Rom. 10.1 Now whereas love is two-fold 1. Abundantiae and Benevolentiae or 2. Indigentiae 1. The first is that wherewith God loves his Creatures and Parents love their Children for their good not for any good that may acrew to God or the Parents 2. Indigentiae whereby men wish good unto others but for their own ends and private advantage and thus men commonly love God and Children their Parents and 't is all the love that people commonly have among them Vulgus amicitias utilitate probat The former love is here to be understood for the Apostle had no ends of his own no plots upon them for his own advantage but aimed only with a single eye at the everlasting good and salvation of his brethren and kindred according to the flesh So that we have two ends which the Apostle aimed at Cujus and Cui as we say in Logick 1. Cujus for whose sake the salvation of Israel Rom. 10.1 2. Cui to what end and that end two wayes considerable 1. According to their number many 2. According to their Relation unto St. Paul two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Brethren as all the Jews were his brethren 2. More special of his house and family his kindred according to the flesh 1. We may consider them according to their number and thus our first point is That the true Spiritual and Christian Love is a publick Love which desires to communicate and spread it self unto many yea if possible unto all The reason of this appears from that common gracious aspect which God hath upon all that common respect which he bears towards all men 1 Tim. 2.1 5. That common impression which God hath made in the heart of man inclining him to do good unto another He gave every man Commandment concerning his neighbour Ecclus. 17.14 The common nature of those gifts which he vouchsafeth to men for the benefit of all 1 Pet. 4.10 As every one hath received the gift so minister the same as good stewards c. Salvation it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude vers 3. The Commandment of God is to improve these gifts for the benefit of all Gal. 6.10 As we have opportunity let us do good unto all men Observ 1. Whence we may observe the
Repreh Those who extend not their brotherly affection toward others we look upon one another for evil and not for good Evil and Good are mixed in us more or less and we have such evil eyes that we can see nothing in one another but evil and only evil and continually and so encrease our hatred one of another which at length grows more incorrigible and inveterate than even among enemies as in Eteocles and Polymices The Saints of God have alwayes been otherwise minded 1 Sam. 30.21 22 23. the Scripture calls them wicked men and men of Belial yet David he calls the same men his brethren Ye shall not do so my brethren Abraham speaks so to the rich man in hell torments My Son c. The Master of the Feast though there was one intruded without his wedding garment and so by the law of the house he was to be expelled yet he doth not rail upon him but friend how camest thou in hither even as our Lord speaks to Judas in the very act of betraying him And our Apostle desires that we should be minded like to him Gal. 6.1 Brethren if any man be taken in a fault ye who are spiritual restore such an one Here is much boasting of the Spirit If we have the Spirit let us thus walk in the Spirit Repreh 2. Those who extend their brotherly affection unto others yet not unto Salvation as if they envied them their eternal happiness make them great in this world and love them thereunto but love them not unto Righteousness and Salvation It was an errour of some of the Ancients and maintained by some of later times That our God loved the people of the Jews only unto temporal things and so they expounded Deut. 28. Levit. 26. as if they had been pasti ad saginam fed with the husks of this world only like swine The second Relation is of Kindred Observ 1. A ground of a two-fold Kindred according to the Scripture 1. One according to the Flesh 2. Another according to the Spirit which is by far the greatest as Chrysostome testifieth yea our Saviour Matth. 12.48 49 50. Observ 2. The Spirit of God where it comes though it regulate and bound yet it doth not extinguish natural love but nourisheth and cherisheth it yea it complains where that bond is broken and violated Jer. 9.4 Jer. 12.6 Mich. 7.6 Obad. vers 10 11 12. Rom. 1.31 2 Tim. 3. 2. He wished himself an Anathema from Christ for their sakes A wish is an intense and earnest desire of some thing either indeed or seeming extreamly good and as this object wished for or the manner of wishing is either good or ill so is the wish accordingly So that some wishes are 1. Good as that of Abraham Gen. 17.18 O that Ismael might live in thy sight That of Moses Numb 11.29 Would God all the Lords people were Prophets That of Jeremiah 9.1 O that mine head were water and mine eyes a fountain of tears that I might weep for the slain of my people That of Paul Act. 26.29 Would God that not only thou but also all that hear me this day were almost and altogether such as I am except these bonds And all these are such as aim at God's Glory and the Salvation of men 2. Some wishes are evil either in regard of the object or manner of wishing or both as to wish a Curse upon our enemies Soul Job 31.30 2. In regard of the manner as that passionate one of David's in regard of Absolom Would God I had died for thee that of the Israelites Numb 14.2.3 that of Eliah 1 King 19.4 It is enough now O Lord take away my life for I am no better than my fathers distempered with the fear of death from Jezabel he would needs die Stultum est ne moriare mori That of Jonah 4.8 he wished in himself to die and said it is better for me to die than to live 3. In regard of matter and manner as that of the Disciples Luk. 9.54 55. the thing wished for was unlawful and they who wished it ignorant and revengeful and so unlawful Such was that of David 2 Sam. 23.15 concerning the waters of Bethlehem that of Jeremiah 9.2 O that I had in the wilderness a lodging place of wayfaring men that I might leave my people Psal 55.6 O that I had wings like a Dove 2 King 5.3 Would God my Lord were with the Prophet that is in Samariah Act. 27.29 They wished for the day We must yet enquire what this wish was in particular 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accursed from Christ 2. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Curse may be considered in it self or opposition to bliss and happiness The object or thing here wished is malum paenale a penal and personal evil in order to a Spiritual and Eternal Good The penal evil was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that we may the better understand we must know there were three kinds of Excommunication in the Church of the Jews 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Separation and removing the person so Excommunicated from the society of men which continued thirty dayes if they repented if not sixty if not ninety dayes 2. If then he repented not it was unlawful to eat with him 1 Cor. 5.11 he was thrust out of the Synagogue with all the Curses heaped upon him which are recited Deut. 28. whereby the◠were separated from Communion with God and his people of that the Apostle speaks Gal. 3. The last kind of Excommunication was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they left a man so accursed until the coming of the Lord to judgement of which we understand the Apostle to speak 1 Cor. 16. Anathema Maranatha 2. If we consider this Curse with opposition to bliss and happiness we may know that happiness is two-fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists in our love to God and Christ to our neighbour and enemy 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists in the fruition and joy and pleasure at God's right hand 1. The first of these Paul would not part withall upon any terms neither for Men nor Angels Life nor Death Rom. 8.38 39. it is the latter Paul would have parted withall and sold for his Brethren his Kinsmen according to the flesh Separation from God and torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justin Martyr is taken either 1. In the good sence and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 2. an ill for that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it is taken in the worse sence as it notes extreme detestation execration and abomination And this is the imprecation which the Apostle wished unto himself The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diversly rendered optabam or optarem I did wish so Vulg. Lat. I could wish and so we turn
entertainment of so large so general so necessary a duty Ye have heard as briefly as I could the Explication of it I now proceed to the Proof and Reason of it 1. And for Proof of this ye have Zach. 8.16 Execute the judgement of peace and truth in your gates and vers 19. love the truth and peace Mark 9.50 have peace one with another though this were only to the Disciples yet Luk. 10.5 Christ's command to his Disciples is general Into whatsoever house ye enter say peace be to this house 2 Cor. 13.11 live in peace and howsoever the Precept be straitned 1 Thess 5.13 be at peace among your selves yet Hebr. 12.14 the Apostle enlargeth it to all folâ—ow peace with all men and many like places ye have in the Old and New Testament Yea this Peace is to be extended even to enemies It is a notable passage in Jeremiah's Letter to the Captives in Babylon Seek the peace of the City whither I have caused you to be carried away captives and pray unto the Lord for it for in the peace thereof ye shall have peace Jer. 29.7 If we desire a fundamental Reason and ground of this Common duty it is considerable in the Author and promoter of this Peace 2. The means he useth for the procuring of it And 3. His great and common design and end he aims at when he requires this Universal Peace to be maintained and exercised among all men Thus God the Father by his Son his Angels his Prophets Apostles and Ministers promoteth this Common Peace among men The design and end he aims at is the very highest Vnion and Communion with himself in his Divine Nature Gen. 49.10 when Shilo comes i. e. the Messiah or Christ so the Jews understand it and the Chaldee Paraphrast turns it When the Messias comes the gathering of the people shall be unto him By which gathering together St. Paul beseecheth the Thessalonians 2 Thess 2.1 We beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him For this Communion Christ himself prays Job 17. first in behalf of the Apostles and Disciples whom God the Father had given him out of the world in the first 19. verses then he enlargeth his prayer vers 20. Neither pray I for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us This is that glorious end whereat God himself aims in this Precept of Peace that we might be partakers of Christ Hebr. 3.14 that we might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers or communicants in the Divine Nature it self 2 Pet. 1.4 That our fellowship may be with the Father and with his Son Jesus Christ 1 Joh. 1.3 That God may be all in all and this is the reason of this point Yet doth not this Reason so enforce the Duty but that it leaves a doubt behind it for how can this Peace with all men be a duty so acceptable unto God under the Gospel to whom wars were so acceptable under the Law Joshuah was commanded to make war upon the Canaanites Saul was deposed from his Kingdom for not killing all but sparing some of the Amalekites and David a man of blood who fought the Lords battels was a man after God's own heart and they were accursed who came not out to fight Judg. 5. and he whosoever with held his hand from shedding of blood Jer. 48.10 I Answer this Divine oeconomie and dispensation well befitted those times and that people under the Law to whom Omnia in figura contigerunt 1 Cor. 10. I know not how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and haec in the Latin hath crept into the Text for anciently it was read thus All things befell them in figures not as we now read it All these things as if only those Histories recited there had a figurative meaning No. All things befell them in figures so that all those outward wars and fightings were types and figures of the inward And the Reason is Abraham Isaac and Jacob lived to God in the Spirit and were spiritually minded and therefore God appointed unto them no Ceremonies no outward Representations they needed not any such types but their posterity Israel according to the flesh were fleshly outwardly and visibly minded and therefore God used them to outward and visible representations of spiritual things according to their capacity and by them taught them the inward spiritual and heavenly things they took no heed to the inward conflict of the flesh and spirit and therefore God taught them that by the outward conflicts with men And thus God at this day deals with us for howsoever God hath opened his treasures of Spiritual wisdom and understanding yet generally we are fleshly minded and set our thought upon outward things and therefore he reminds us of the inward wants by outward Thus because we are not sensible of our decay in Grace and our Spiritual estate the Lord makes us sensible of that want by a decay in trade and in our outward estate because we take no notice of the plague of our own hearts of which Solomon speaks 1 King 8.38 He teacheth us that and hath taught us long together by inflicting a plague upon our bodies because we are not sensible of Gods Kingdom Rom. 14. lost in us he reminds us of it by the danger of losing an earthly Kingdom because we have broken the peace of Conscience and peace of God and grown wanton and surfetted of a long peace he reminds us of our inward losses by taking away the outward blessings the blessing of peace as the Psalmist calls it Nor did that kind of oeconomie and dispensation misbeseem that people whom the Lord punished by the sword of Joshuah and others for they were no sons of Peace but such whose iniquities were full Great sinners they were in Abraham's dayes yet God in great mercy gave them four hundred years more which they abused and filled up the measure of their iniquity so that there was no other way left but to cut them off And surely since we have so long abused Gods Covenant of Life and Peace so that his long patience hath not led us to repentance but brought forth as evil lives as might have been found among the Canaanites themselves Why may we not expect that God should so deal with us as he dealt with them and hath lately dealt with those of Germany and is now dealing with our neighbours of Ireland O Beloved God hath now a long time setled peace in our borders there 's not the like example in all the world about us but how have we improved our peace to honours to pleasures to riches what else means your proverbial speech God send us peace and good customers who of us all hath improved it as he ought to peace with God c. and why
full or not peaceable as the word signifieth Gen. 15.16 But when it was peaceable then God sent Josuah to destroy them Thus the people of Laish were quiet Judg. 18.27 and secure and then came the Tribe of Dan and smote them with the edge of the sword When people are quiet and secure in their sins then comes Dan i. e. Judgement as the Scripture interprets it Gen. 38.6 and doubtless it is our security and peace in our sins that hath brought Gods judgements upon us Thus before the flood they ate they drank c. and our Saviour foretells it shall be so in the end of the world Luk. 17.26 30. They were as a ship exposed without a Pilot or Rudder unto the waves and winds and then drowned in destruction and perdition Thus we understand 1 Thess 5.3 When they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they shall not escape But alas may some man say I would live peaceably with all men but for this cause I am opposed by all men I was even Peace it self unto them but when I spake unto them thereof they made them ready for battel O happy art thou thou sidest with God himself he is the God of Love and Peace yet who suffers more so much as he The differences and disputes in the world reach not to him nor to thee Babel was intended for heaven but it came short of it the Moon keeps on her constant course though all the dogs bark at her and so do thou thou art one of them that dwells on high Isai 33.16 Thou beholdest the king of kings in his beauty where is the wise where is the scribe where is the disputer of this world as the Apostle renders the next words 1 Cor. 1.20 He who dwells on high looks on all such differences as things below him As he who sits on an high mountain may behold how the clouds below him are drawn this way and that way by contrary winds The trees are moved and the sea roars Ipse interim non movetur Judaeus contra Gentes Circumcision against uncircumcision one Sect against another but the peaceable Christian the Christian the Peace-maker fits as an impartial Umpire and Arbitrator above all Sects which are all manifest works of the flesh An ill office it is to foment a difference between Man and Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the bird flyes hard against the window seeing light but observes not what hinders all desire union with the God of peace but few observe that their sins separate between them and their God Like curing of a wound skinning it it festers and breaks out again so doth the playster of many Ambassadors of Peace who run before they are sent They say peace peace where there is no peace Repreh The unpeaceable who fish in these troubled waters have nothing to lose but their lives and are like desperate Gamesters Let the sword-men take heed of shedding blood and let us all follow the things that make for peace and wherewith one may edifie another NOTES AND OBSERVATIONS UPON ROMANS XIII I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God IN the former Notes the ray and beam of that Star which shined at the Epiphany by the Ancients interpreted saving Faith directed the members of the body of Christ to union and agreement one with other and guided our feet into the way of peace Another ray or beam of the same Star directs the body so united and knit together under the subjection of an head as large a duty as the former 1. In that Peace was to be extended unto all men 2. In this all men are exhorted to subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let every soul be subject to the higher powers which contains a Precept and the reason of it 1. The Precept Let every soul be subject to the higher powers 2. The Reason 1. Negative there is not any power but of God 2. Affirmative the powers that are are of God 1. The words seem to be Metaphorical and borrowed from the martialling ranking and ordering of an Army Wherein 1. some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiour and in Authority 2. Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inferiour and under Authority so spake the Centurion Luk. 7.8 nec discessit ab arte sua in a soldiers language I am a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered under the power of another both the words of the Text whereof the first the Higher Powers are Governours appointed by God for the welfare of the people committed to their charge that they may live together a quiet and a peaceable life under them in godliness and honesty 2. In the Precept the higher powers here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abstract put for the concrete for persons administring this power are generally according to the Province whereabout they are imployed of two sorts for whereas the whole Creature of God is bodily and spiritual and man is the compendium the brief and model of them both consisting of both body and spirit two sorts of Governours are needful in respect of both the Magistracy and Ministry and both are here meant by Potestatibus i. e. praelatis spiritualibus principibus terrenis saith the Gloss the Spiritual and Temporal Governours secularibus Ecclesiasticis so St. Anselm and Rhabanus read the Text thus Omnibus potestatibus sublimioribus subditi estote Be ye subject to all higher powers And these are either 1. simply the highest powers as the King or 2. subordinate unto the highest As the Roman Proconsuls and Presidents were under the Emperours of these St. Peter speaks 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him as these Officers were To these we are commanded to be subject What that duty is we shall know the better if we further consider in these Higher Powers that especially whereunto we ought to be subject which is Supereminency and Goodness 1. The Supereminency whereby they are in order above others And 2. The Goodness whereby they are diffusive and communicative unto others These two were signified by that Oyl wherewith the Kings and Priests were anciently Anointed which was fragrant and precious as appears by the ingredients Exod. 30. and holy and so appropriate only unto holy uses that it was unlawful to employ it otherwise than in the Anointing of holy Persons and holy things that is the Eminency which also supplies the Body as the Nature of Oil is and renders it able and nimble to act and so to import an influence of it self to others and that is the goodness 1. This Eminency of the higher Powers in their high ranck and order being disproportioned unto Inferiours begets admiration
shall be inhabited as towns without walls Zach. 2.4 So in the last time the people of God shall worship God without Temples God himself shall be their Temple Apoc. 21.22 But all the outward Temples in the world will not hold all the Nations in the world and they all are exhorted in the Text to praise and thanksgiving that 's the next conveniency 3. In respect of the persons Those who give or ought to give thanks and praise and they are all Nations And this Ordinance of Parliament extends to all his Majesties Dominions Paragraph 1. which unto him are as all Nations as Augustus is said to have taxed all the world Luk. 2.1 that is all that part of the world under his Dominion 4. But there is added in the Text Collaudate omnes populi according to Jerom praise the Lord all ye people together the persons with whom we should praise and thank God And thus also our Ordinance fits it for it is Ordained and Declared by the Lords and Commons in Parliament that we rejoyce in giving thanks as we partake of the blessing with our brethren in Scotland 5. In respect of the persons for whom we are to give thanks and they are necessarily to be understood in the Text for intercession and giving of thanks must be made for all men for all the Saints who from the beginning of the Creation have shined like so many lights of the world and have let their light shine before men that they seeing their good works might glorifie their father which is in heaven Thus St. Paul who had been a persecutor now preaching the Faith which before he destroyed they glorified God in me saith he Gal. 1. ult and thus also our Ordinance fits the Text for whereas it was desired by the Commissioners of Scotland that the Loyalty and Faithfulness of his Majesties Subjects might be made known at the time of the Publick Thansgiving this request was graciously condescended unto by his Majesty and confirmed by the Act That whereas that warlike and valourous Nation of all others most afflicted and molested this Kingdom of England as their and our histories witness they now proving Loyal and Faithful Subjects to the King and loving Brethren and Friends to us whom formerly as enemies they destroyed we may glorifie God in them 6. Our last conveniency is in respect of time and that both General and Special 1. General this Thanksgiving is Ordained to be in the month of September which answers to the Jews month Tisry or Etham which month among the Jews was kept almost wholly Festival the first day of the month was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would call it New-years-day because howsoever in respect of Ecclesiastical business the month Nisan was their first of months yet in regard of their temporal and secular affairs this month of Tisry was the first of all months and the beginning of the year because in this month the world is believed to have been made and this month to have been re-made and re-created and recovered from the flood For the same Reason the Chaldeans Persians Aegyptians and all the ancient people of the East and the ancient Hetrurians begin their year from this month In the first day of this month they had a Feast a memorial of blowing Trumpets and an holy Convocation Levit. 23.24 Now blowing of Trumpets among the people of God being used either 1. for joy as Ezra 3.11 12. 1 Chron. 15.28 or else 2. for sorrow as Jer. 20.16 Mich. 4.9 On the first day it expressed their joy and our joy may justly meet with it and that the greater by how much in all probability the Trumpet might have now been blown for sorrow and it might have been a time of the greatest sadness that ever befell this Nation this month being of all the year the most convenient for Invasion we were now in the very jaws of danger Inter sacrum saxum inter malleum incudem The Lord our God beyond the expectation both of friends and enemies hath turned our sorrow into joy our fears of war into the hope yea fruition of a setled Peace 2. But the time more specially considered this 7th of September in the Jews Calendar is a solemn Fast Ob decretum in patres nostros gladium famen saith Genebrard for a sword and famine decreed against their fathers Beloved it hath pleased our good God to turn their Fast into our Feast their Sorrow into our Joy like the Feast of Purim the dayes wherein the Jews rested from their enemies and the month which was turned unto them from sorrow to joy and from mourning into a good day that they should make them dayes of feasting and joy and sending portions one to another and gifts to the poor Esth 9.22 Such a blessed issue of things now in greatest extremity such joyful and unexpected and to these troublesom times 't is like life from the dead such a time of things which we can hardly believe As Peter being just now to be brought to his Martyrdom by Herod and delivered by the Angel he went out of the prison saith the Text and wist not that it was true which was done by the Angel but thought the same a Vision Act. 12.9 or as the Psalmist 126.1 When the lord turned the captivity of Sion we were like to them that dream our mouth was filled with laughter and our tongue with joyful shouting so that they may truly say among other Nations the Lord hath done great things for us yea the Lord hath done great things for us whereof we rejoyce We sowed in tears but we reap in joy our spring-time was full of fears and doubts and anxious thoughts and great searching of heart we carried out our seed weeping but we return with joy and bring our sheaves with us This this beloved is the Lords doing and it is marvellous in our eyes Here were a large field a copious harvest of Praise and Thanksgiving unto our God but before we can exhort to that we must come to a more press and special handling of the Text. The 177th Psalm whence our Apostle quotes this Text is one of the Hallelujahs or Songs of Praise unto God for as Hosannah which signifieth save now or save we beseech thee is a prayer unto God especially for Christ's coming in the flesh acknowledged to be heard and granted Matth. 21.9.15 so is Hallelujah the praise of God for Christ's coming in the Spirit Hosannah was the work especially of the Jews of whom saith St. Paul Christ came according to the flesh Hallelujah is the work of the Gentiles unto whom Christ is come according to the Spirit yet not so peculiarly to the Gentiles but that all believing Jews also are invited to praise the Lord For the Text is an Invitation and Exhortation to all Jews and Gentiles to all Nations to all People to laud to praise to honour to glorifie the Lord unless with some who think the words
forth we hold and keep that Spiritual Love-feast which was wont and should for ever be a concomitant unto this Sacrament 1 Thess 5.11 3. What is the Committe of Examination Every mans own self judge your selves 1 Cor. 11.31 32. Let us examine our selves 2 Cor 3.5 Let every one prove his own work Gal. 6.4 4. Who is the Delinquent If we look for the Delinquent he is no other than every mans own self which is not to be understood only in regard of outward actions which may be left to the examinationn of another but the party to be examined is every mans own self according to that especially in himself which another cannot examine so well as he himself can as his inward actions The motions of his own heart and spirit So the Syriack here Let a man examine his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason In regard of 1. The Duty it self Examination 2. The Examinate and Exminer 1. The Duty is a reflex act which returns upon it self which is proper only unto man and no other creature Therefore let a man examine himself 2. In regard of the Examinate every one of us is sufficiently delinquent and faulty enough if he will stand to the dictate of his own conscience 3. And therefore who so fit an Examiner as he who is privy to all the Examinates Delinquency For who knows the things of a man but the spirit of the man that is in him 1 Cor. 2.11 Object 1. But the heart is deceitful Jer. 17. who can know it The heart of the wicked man made deceitful by the Deceiver that is another mans heart because we are unable to judge of things by their surface and know not one anothers heart And whereas the heart would naturally discover the purposes and intentions of it by nakedness and simplicity The Art of seeming conceals all from us 2. But if by this every man 's own heart be understood It 's true that no man knows his own heart without the light of God's Law and his Spirit For so every mans spirit in him is the candle of the Lord Prov. 20.27 which the Lord lights Psal 18.28 by which are discovered unto him the hidden things that lay before in darkness Observ 1. No person unexamined is to Communicate c. Levit. 21. and 22. Commune with your own heart so did they qui redierunt ad cor who returned to their heart Object 2. But is there no cognizance to be had of other mens sins if so why may not one man examine another I Answer some mens sins and misdemeanours are manifestly known Gal. 5.19 others there are of which there goes a great and strong fame and happily not without vehement cause of suspicion 1 Tim. 5.24 1. The first prevent all judgement and need no examination 2. The latter sort may be examined by others yet so 1. That he who examines be such a spiritual man as the Apostle speaks 1 Cor. 2.15 16. See Notes in Job 12.12 Yea 2. Though there be such a spiritual man who judgeth all things yet it 's extreme necessary that the Examinate be also examiner himself Observ 2. No person rightly examined is to be debarred Repreh 1. Those who would come or do come without examination what else do they who come Drunkards and go as they come and continue as they are O what is this but to make the Supper of our Lord convivium cyclopicum a meal of murderers dogs swine wolves vipers c all coming to it without any reverence intending to cover their intended abominations with the holy flesh of Christ as if Christ were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak to cover our shame a servant of sin like to perverse Sardanapalical Epicurean swine but these works are manifest Repreh 2. Those that discern this unworthiness in others whoring stealing drunkenness c. and exclude such yet consider not that they exclude themselves from the true inward Supper of the Lord Rev. 3.20 while they live in open enmity with God spiritual thievery and fornication envy pride covetousness wrath revenge the Name of Christ is much blasphemed through these O how should Jews and Turks and Heathen become Christians when the professing Christians are more profane epicurean unchristian more Antichristian than the very Jews Turks and Heathen Repreh 3. Their over curiosity and censoriousness which pry into others and neglect their own examination of themselves Doubtless it 's a very great fault among us yet practised by very many who would gladly be prying and peeping into the Consciences of men yea judge them already are not these phrases heard among us a rotten hearted man c. Why dost thou condemn thy Brother We must all stand before the judgement seat of Christ Truly I know not what pretence or shew of reason many have who yet will be Godly when truly these are the Acts wherein they perversly follow God and indeed follow the Devil himself What is more peculiar unto God than revenge and knowing of the heart Vengeance is mine yet who takes not this from God I the Lord search the heart Thou alone knowest the hearts of the children of men 1 King 8. It 's the Devils part to take these from God he would dare to intrude into the Throne and judge of his secrets in the hearts of men Thus he began to charge God himself with lying We may know more by our selves than all the world can Paul the chief of sinners yet afterward having examined and purged himself he knew nothing by himself we must every one give account for himself How much greater is God than another mans Conscience Consol I have examined my self and I find so many sins that deter and affright me God is greater than thy Conscience greater in Mercy and plenteous in loving kindness 1 Joh. 3.20 The Judge when he hath examined he gives an impartial sentence yet when he hath so done the power of pardoning is yet in the Prince Every mans Conscience is an impartial Judge which condemns or acquits the Examinate but God is greater Mercy triumphs over Judgement when we have judged our selves then the Mercy of God is greater The good God pardon all these 2 Chron. 30.18 19. Exhort To this Duty to prepare our Accounts before we come to the great Examiners Office both concerning 1. Sins committed and 2. wants of good disposition hunger and thirst Sign 1. Whether have we examined our selves touching all those Objects forenamed 2. Whether by a right Rule many judge themselves by themselves and so are not wise many by the Opinions of those whom they prize Ne te quaesiveris extra seek not thy self without thy self What is so true a Rule as the Canon of God's Word 3. Whether effects follow upon due examination repentance conversion hunger thirst 4. Whether do we imitate the Lords death and burial 1. His death Ipsum pro nobis esse passum That he died for us Nos cum ipso debere compati
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
in the Letter and outward part thereof Our Lord tells his Disciples That except their righteousness exceed the righteousness of the Scribes and Pharisees they shall by no means enter into the kingdom of heaven How could they exceed their Righteousness but by their obedience unto the spiritual Law of God Observ 4. The Preacher may preach and all in vain the Sacraments may be administred and yet in vain Jesus Christ may be set forth evidently before mens eyes crucified in them and all in vain After all is done it 's possible men may not obey the Truth and then all this labour is lost How often have Christians received the holy Communion yet have they not shewn forth the Lords death in dying to any one sin which yet is the end the principal end of this holy Sacrament Yea the end of all our coming to Church the end of all our reading hearing all our fasting humiliation receiving the holy Sacrament it is our obedience Yea the end of all Christs Humiliation Christs humbling himself to the death the painful lingering infamous accursed death of the Cross it is our obedience that the same obedient mind might be in us which was also in Christ Jesus who humbled himself c. Observ 5. Men are then said not to obey the Truth when they follow not when they imitate not the actions and passions dyings and sufferings of the Lord Jesus Thus Jesus Christ was manifest in the flesh This even the Devil knew and confessed But every spirit that confesseth that Jesus Christ is come in the flesh is of God That he is come in thy flesh and mine and formed in us for so the word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jesus Christ bare our sins in his body on the tree that we being dead unto sin should live unto righteousness 1 Pet. 2.24 And forasmuch as Christ hath suffered in the flesh arm your selves with the same How is that For he that hath suffered in the flesh hath ceased from sin 1 Pet. 4.1 2. So 1 Cor. 15.17 If Christ be not raised your faith is vain ye are yet in your sins How does that follow The same Apostle tells us Rom. 8. If we dye with him we believe that we shall also live with him For the following of Christ in his Resurrection is rising from the death of sin unto the life of Righteousness And thus Christ dyed for our sins that we might also dye to them and rose again for our justification that we might arise unto Righteousness and a new Life So that if Christ be not risen and we with him we are yet in our sins and this is that which by some is called motus antitypi Axom 4. Some or other had bewitched the Galatians that they did not obey the truth The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is derived the Latin word fascino which signifies either to bewitch or to envy and both may very well fit this place of Scripture 1. To envy and so the Apostle may expostulate with them what Jew yet in the state of servants hath envyed you the liberty of sons 2. Or who hath bewitched you who hath so cast a mist before your eyes who hath so dazled your sight with deceptio visus that ye think ye see what ye see not or cannot see that which is visible and easie to be seen for so no doubt the evil one being the prince of the air can make the Species and Images of things appear which really and truly are not and so intervert and turn aside the Images of things which are that to some they do not appear For if we consider him who bewitches them viz. the grand impostor the Devil we shall find that he according to the Degree of that Divine Power manifested or put forth in men by the Father Son and Spirit he also puts forth his power of darkness to oppose it for as there is the holy Trinity in the Divinity so is there also an infernal trinity in the Devils nature a father of lyes a son of perdition and a spirit of error As therefore when Moses came into Egypt the father of lyes sent forth Jannes and Jambres which withstood Moses So when the Lord Jesus sent forth his Disciples and Apostles to preach the Gospel of Christ crucified then the Devil sent forth Barjesus Act. 13.6 who transforms himself as if he were Jesus the Son of God to oppose them and therefore he is called Barjesus the son of Jesus For as Jesus the Son of God saves his people from their sins Matth. 1. So Barjesus this son of the Devil as he is called endeavours to delude and save the people from grace and righteousness vers 8. Observ 1. That the Lord is not the cause of our disobedience either by any antecedent Decree or by any present instinct nor motion inclining us unto sin O no the Wiseman warns us that we should not say or think so Ecclus 15.11 12. Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth Say not thou he caused me to err for he hath no need of the sinful man No doubt were he the cause he would not reprove he would not punish eternally the disobedient souls Observ 2. Disobedience is a kind of witchery Samuel saith as much in so many words Rebellion is as the sin of witchcraft 1 Sam. 15.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which signifies to envy and to bewitch And the Wiseman tells us That by the envy of the Devil sin entred into the world The Devil himself is the grand Sorcerer by this envy of him also iniquity the great witch the old witch she came into the world So the Wiseman tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the witching of naughtiness or wickedness Wisd 4.12 This grand Sorcerer hath also his Ministers who are great Inchanters of the people 2 Cor. 11.4 Sometimes these bewitch the multitude with their doctrine as there are some plausible doctrines which bewitch Christians that they do not obey the truth such is that which would perswade us 1. That the Law of God belongs not unto those that are in Christ then if no law no transgression 2. That God sees no sin in his people where yet sin is to be seen Psal 50.21 22. 3. That Christ hath done all things already to our hands and left us nothing to do but believe it Matth. 7.21 4. That as soon as we have begun to do well there 's no fear of falling away when the Apostle faith Let him that thinks he stands take heed lest he fall 5. That sin cannot be subdued no not by Christ in us while we live here when yet faith is the victory that overcomes the world 1 Joh. 5.4 Phil. 4.13 I can do all through Christ who strengthneth me These and such as these are obligamenta magica magical tyes which bind men from walking in
and hardly to be interpreted concerning Melchizedech whereof many of them were not capable he calls them children thus also the same Apostle 1 Cor. 2. desired to know nothing among them but Jesus Christ and him crucified but he spake wisdom among them that were perfect vers 8. and whereas he wrote in his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to divine wisdom St. Peter tells us there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things hard to be understood by them that were unlearned 2 Pet. 3. Observ 4. Note hence the fountain of all Controversies and Disputations in the Church weak and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misunderstanding men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned in the doctrine of the Spirit will yet dispute and judge of them viz. of Controversies Disputations and spiritual things Hence we have Reason against Reason Argument against Argument one Judgement against another This was figured by the Midianites fighting with the Midianites one divided Judgement against another for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Judgement and what seems to one confirmed by strong Reason the contradiction to it seems as firmly concluded by the other whence it is that Councils very seldom have found out or determined the truth The 1. Reason why the Apostle calls the Galatians here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding seems to be either because they knew not Christ according to the Spirit and Truth or because if they knew him yet they obeyed him not nor were conformable unto Christ crucified for so a disobedient man is called a fool often by the Wise Man whence may arise a doubt But is not such language forbidden by our Saviour Matth. 5.22 He that shall say to his brother Racha c. I Answer St. Paul here as a teacher reproves the improficiency of the Galatians and there 's no doubt but such language may befit those whose duty it is to reprove others whom they know to be such as Parents and Teachers such as St. Paul here especially when great causes move them thereunto from whom yet such speeches as these proceed not as from a fountain of pride wrath bitterness or from any private grudge but only as goads to stir up those who are lazy and wanting to their duty as these Galatians here were therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goad is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn so that our Lord's speech Matth. 5.21 22. thwarts not his own practice Matth. 22. nor reaches to this reprehension of our Apostle here who as their Father and Teacher used some sharpness in his reproof of the Galatians the danger of their revolt required it for if our Lords words be lookt into it will appear that he does not forbid the sober use of these expressions but that he inhibits the anger and unadvised hasty wrath which might put us upon the imprudent use of those expressions otherwise as they say Crudelem Medicum intemperans aeger facit an intemperate patient makes a cruel Physitian So it is for the benefit of a slow and dull Auditory that the Teacher be sometime quick and sharp in his reproof of them Repreh 1. Of those who being themselves but babes in understanding dare yet censure others more grown in Spiritual Age than themselves touching the understanding of Spiritual things they declare plainly their own small growth who declaim against the interpretation of Scripture spiritually This shews undeniably that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such growth as the Galatians here that they are animales homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. they understand not what they judge for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerns not the things of the Spirit of God Repreh 2. The present Generation of their extreme folly even many of those who take themselves to be exceeding wise the Apostle calls these Galatians fools who were so bewitched that they obeyed not the Truth which was evidently set forth before their eyes Now let us consider our selves we call Christ our Lord and may he not say that to us which he doth to his Apostles and Disciples Luk. 6.46 Why call ye me Lord Lord and do not the things that I say We call him our Master and are his Disciples truly when we deny our selves take up our Cross daily and follow him we call him our Saviour how is he thy Saviour what sin has he saved thee from They call Christ their Redeemer and imagine themselves redeemed when yet they are in slavery to those sins from which they fancy themselves to be redeemed What can any man who lives in any known sin do in this case or say for himself but that he is bewitched in that he obeys not the Truth and may very truly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fool Men are wont to say commonly that Christ was crucified for us and God accepts Christs sufferings for us Beloved to believe that God accepts Christs sufferings for us so that we need not suffer with him and die with him to all our sins is to believe a lie Consolation To the obedient Christians Mark 4.11 Vnto you it is given to know the mystery of the kingdom of God Let us therefore be exhorted the Galatians by their disobedience became fools let us endeavour by our obedience to become wise It is the only way to Divine Truth to live and practise it All endeavours to know the Truth without this is vain but with this it 's easie If a man about to cleave wood set his wedg against the grain it 's not so to be done a little pains with the grain will do it By our own subtilty we cannot hammer out the Truth of God there is a vein for the silver and a place for the gold where they find it Job 28. He there compares the secrets of Wisdom to Gold vers 7. There is a path that no fowl knoweth the vultures eye hath not seen it no high-flown quick-sighted contemplation It 's not found out by subtilty vers 8. The lyons whelps have not troden it It 's not found out by strength vers 23. God understandeth the way thereof and after a long search he declares who alone can find it vers 28. unto man he saith Behold the fear of the Lord is wisdom and to depart from evil is understanding Dehortation If the Galatians were fools because they did not obey the Truth of Christ crucified requiring like crucifixion of them Let not us become greater fools by crucifying him again NOTES AND OBSERVATIONS UPON GALATIANS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed YE heard lately Gods Sermon unto Cain containing the necessity of well doing and the desire of evil doing put by God himself in our power and made subject unto us If thou doest well shalt thou not be accepted c. The words contain another Sermon
them he might seem to put off the nature of a Father he falls a condoling with them and pitying of them and entreating them I beseech you be as I am for I am as you are ye have not injured me at all c. and in the Text My little children of whom I travel in birth again c. The words are part of a Preface to a new Argument beginning at vers 21. rending to the raising up of those children from their fall and setting them upon their feet again They contain in them 1. A Compellation wherein the Apostle insinuates his most tender indulgence toward them My little children 2. A profession wherein he testifieth his fatherly care or if you will rather his motherly labour and pains for them of whom I travel in birth c. We may resolve the words into these several Truths or Doctrines 1. The Galatians and all such younglings in the Faith as they were are little children of their spiritual Fathers 2. Christ was to be formed in them 3. The Apostle travelled in birth that Christ might be formed in them 4. He travelled in birth again of them that Christ might be formed in them 5. He travelled in birth again of them until Christ was formed in them 1. The Galatians and all such younglings in the Faith are little children of their spiritual Fathers The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here fitly turned little children imports a double notion for it involves a reference unto elder years and unto Parents The Galatians and all such younglings in the Faith in both respects are little children Let not the oldest man or woman if but a youngling in Grace think it much thus to be called a little child 'T was the fault of Nicodemus Joh. 3. That he marvelled he must be born again What says he Must a man that is now grown old re-enter his mothers womb and be born again that 's strange But our Saviour takes him up roundly for it Art thou a master in Israel saith he and knowest not these things what not these Principles of Religion Marvel not that I said unto you ye must be born again for there is a twofold birth according to the Flesh and Spirit and therefore by consequence there must be two sorts of Children 1. One born according to the Flesh 2. The other born according to the Spirit 1. The one born of bloods and of the will of Man 2. The other of the Spirit and of the will of God The latter sort are here meant when we say the Galatians and all such younglings in the Faith as they were are little Children which that ye may the better understand ye must know that as there are three certain and distinct periods or steps of age in the life of a Natural Man Childhood Youth and Old Age in like manner in our Spiritual Life in Christ there is a Childhood a Youth and an Old Age also a Child of a few dayes a Young Man of more and an Old Man that 's full of dayes And these three are considerable both 1. In Christ himself and 2. In believers conformed unto him And in Christ himself there are three distinct measures degrees or ages as shadowed in types and signified by the Prophets in the Old Testament so more perspicuously related in the New 1. Isaac and Jeremy saith Origen were types of his Childhood 2. Of his Youth Joshuah and that Young Man with the Virgin Isa 62.5 that is Christ with the Church saith St. Hierom. 3. Joshuah and David typified his perfect Age saith Origen and St. Austin But the Prophet speaks more plainly Isa 9.6 when 1. He calls him a Child and a Son that 's his first Age 2. And the second is his Youth the Age fit for Rule and Action The Government shall be upon his shoulder 3. The third and last is his Age of Wisdom his old or perfect Age his Name shall be called Wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace These shadows were cleared and this and such like prophecies fulfilled when Christ came in the flesh for ye may observe the same growth in Christ according to the Spirit from Infancy to Youth and from Youth to Old and perfect Age even then when he was but a Child according to the flesh so saith St. Ambrose Et in pueritia est quaedam venerabilis morum superstes Nay St. Luke speaks more plainly Luk. 2 40-52 the Child Jesus that 's his first age he grew and waxed strong that 's the second and the third is he was filled with wisdom and the grace of God was upon him The like at vers 52. The Child Jesus increased in wisdom and stature or youth for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and Man Ye have these Ages of Christ distinguished also by St. Paul a childish weakness of Christ 2 Cor. 13.4 and ignorance too undertaken for our sakes saith Origen and proves it applying Jeremiah's speech Jer. 1.6 I am a child and cannot speak unto our Saviour And our Translators as appears by the quotations in the margin were of the same mind ye have a growth also from this infancy and childhood of Christ unto ripeness of Age observed by St. Paul Ephes 4.13 Now such as ye have heard Christ is in himself such is he also unto us and all believers and such are we and all believers in him for the Prophet who called him a Child and a Son and said the government should be on his shoulder that his name should be called wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace The same saith also that he should be a Child born to us and a Son given to us and that his name should be called Emmanuel i. e. as Matthew Interprets God with us Now we read not any where in the New Testament that Christs Name was called either Emmanuel or Wonderful or Counsellour or any of the rest which follow in his most just and Royal Title The Reason is because the name of Christ and the nature of Christ are to be understood as one and the same thing and to be called thus or thus according to the Hebrew Idiom is to be such Christ therefore is to some of us young believers a Child born to us and we children to him and babes in him babes in Christ 1 Cor. 3. to others he is grown up as the young Man with the Virgin Isa 62. Isa 55.4 and they young young men in him 1 Joh. 2.13 to some a Governour ruling in their hearts Col. 3.15 and they Ruling with God Hos 11.12 In some he is Wonderful and they in him Psal 67.36 Mighty in some 2 Cor. 13.3 and they mighty in him Phil. 4.13 and so of the rest for according to one or more of these three Ages Christ may be said to be formed in every believer Thus much saith the Wise Man Wisd 7.27 That wisdom that is
do that I am sure I may justly bear them record they most unjustly pluck away his means and maintenance from him Now good Lord are these the Giants in Religion the world so much talks of Are these the great supporters of the Truth Are these they that would be thought the tall grown men in Christ Why these are not so much as children unless such children as the Prophet calls infants of a span long Lam. 2.20 But as he who espying a fault in the child smote the father and spared the child So I confess these children are to be born withall they 'l mend when they have better learned Christ's humility At least they are rather to be pardoned than some of their Fathers are who have taught them that this is the measure of a perfect regenerate man namely for the spirit to rebel against the flesh and the flesh against the spirit which is the very same measure and scantling which the Apostle applyes unto these children in the Text Look I beseech you if it be not so Gal. 5.17 But we have more to say to these fathers than this For whereas it is a fit employment for the able and well-grown men in Christ to direct and instruct the novices to support these weaklings and to bear their burdens the manner of some is to lay more load upon them Alas poor children they are a burden unto themselves yet is not this the custom of our furious horsemen of Israel to drive like Jehu as if they were mad yea and to foam at the mouth withall and call it zeal And indeed a kind of zeal it is such as Esau's was Come saith he let us take our journey and let us go up and I will go before thee The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports over-much violence and vehemency for it may come as well of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ע And so Jacob understood him as appears by his answer fit for this purpose My Lord knoweth that the children are tender and the flocks and the herds with young are with me and if one should over-drive them one day all the flock would dye Let my Lord I pray thee pass over before his servant and I will lead on softly according as the cattle that go before me and the children be able to endure Or as it is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pedetentim foot after foot according to the foot of the work before me and according to the foot of the children as the Margin hath it Alas good men they consider not that any man can strike an instrument even Asinus ad lyram but 't is only the skilful Musician that can touch it harmonically So any Minister can Jehu or Esau like drive on the flock of Christ but 't is a discreet Jacob only that drives them as they are able to go As the careful Nurse takes but step for step and applys her self to the easie pace of her little infant until it can go alone To these therefore this Text may be a bridle to stay their fury They are many of them children they have to deal withall But others there are to whom this Text may be a bridle nay a muzzle rather who being themselves but little children will yet presently forsooth start up and become fathers and be a begetting Children and teaching their Elders and drawing Disciples after them ere God knows they themselves have learned Bold ignorance how miraculously prodigal it is of that little oyl in the cruse which yet they conceive enough to fill not only their own puft up windy bladders but all the vessels that can be borrowed who dare even in their childhood be a clambering up into this and such like terrible Mount Gerizims to teach and bless Israel Wherefore no novice saith the Apostle that is no new believer so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports And the Syriack let him not be a child in his learning Let me advise such as these who will needs be Gods Ambassadors and run before they are sent as David counselled his Ambassadors whom he had sent to Hanun Go go for shame to Jericho to the schools of the Prophets till your beards be grown But we must not speak terrours only unto little Children These are capable also of Consolation And to say Truth they who are little ones indeed and in their tender age of grace and such in their own eyes too have no need of discouragements They are too too often wont to be dejected by the consideration of their gross ignorance and blindness their weaknesses and many failings But what if thou be blind and ignorant like a beast for knowledge yet art thou as one of those beasts which inhabit the heavenly Jerusalem Zach. 2.4 Though like a beast yet like a beast before thee saith David and I am always by thee Psal 73. What if thy failings be great What if thy sins be many We are wont to be indulgent and pardon the faults of children O but will God do so to me Will he yea and more also little child And therefore he hath commanded one of his chief Secretaries him who leaned upon his bosom and was acquainted with his secrets and knew his mind well and he hath written a consolatory Letter to this effect from him to thee that since thou art one of Christ's little ones and subject to many failings Therefore I write unto you little children namely to signifie thus much unto you that your sins are forgiven through his name Epist 1. Joh. 2.12 2. Christ was to be formed in the Galatians This is gravius dictum saith the Gloss But the Scripture speaks both ways both that believers are in Christ Rom. 12.5 and that Christ is in believers Col. 1.27 The Reason of this promiscuous and intercangeable use of the phrase I take to be that most thorough and most intimate union of Christ with the Church and the Church with Christ so that as we may speak indifferently of natural bodies conspiring into a mutual union one with other that the iron is in the fire or the fire in the iron that the water is in the wine or the wine in the water even so nay much rather may we say of this spiritual union of Christ with believers that Christ is in them and they in him that believers dwell in Christ and Christ dwells in believers Joh. 6.56 which is my warrant if in the handling of this point I sometimes use the one for the other Now if I could suspect the meanest Capacity present to entertain so gross a thought of Christ in this Text as to conceive him here to be understood according to his corporal and humane nature or according to his flesh I would rectifie such a ones apprehension and tell him That by Christ in this Text is meant his Divine Virtues Graces and Image and that he is here to be considered according to the Spirit of whom because there are three distinct
measures or Ages Childhood Youth or old Age as hath been shewn which of these three would our Apostle have to be formed in the Galatians certainly not the childhood or infancy of Christ that 's implyed to be formed in them when he calls them Little Children No no it was the perfect growth and age of Christ as much as can be attained unto in this life that the Apostle longed for and travelled in birth till Christ was so formed in them But because ab extremo ad extremum non pervenitur nisi per medium and of necessity we must be young before we be old howsoever our Apostle here primarily intend the man-age or perfect age of Christ to be formed in the Galatians yet must the young mans age preceding that old age here also be necessarily implyed and understood We must know therefore wherein principally both these consist what it is for Christ to be formed in the Galatians according to Youth or Old Age. 1. According to the Youth or young age Christ is formed in believers when these Children of light receive a greater measure of light from the Father of Lights and these weaklings receive a greater measure of strength from the Father Almighty than they had before in their Childhood and these two light and strength ye have sometime separate and apart in Scripture and sometime joyntly set down 1. Separate and apart so in Isa 2. which all men understand of Christ's Kingdom vers 5. Christ is called the light of the Lord and Isa 9. our first lesson on his birth day the great light which place the Evangelist quotes to that purpose Matth. 4.13 and interprets it of Christ That it might be fulfilled saith he which was spoken by Isaias the Prophet the people which sate in darkness saw a great light The Law was a light Prov. 6.23 unto children brought up under it Gal. 4. but Christ a great light unto those that are past a child To them which sate in the region and shadow of death light is sprung up Light was sown before for the Righteous Psal 97. but now it was sprung up 2. They receive a greater measure of strength for those who were before but babes in Christ and weaklings with Christ as St. Paul speaks in these Christ liveth by the power of God 2 Cor. 13. beside many such like testimonies to be understood of Christ in this Age Psal 71 17-89 But the most pregnant that I know and fittest for this purpose is Psal 110. which our Saviour expounds of himself Matth. 22.44 There the Psalmist calls the time of Christ's youth the day of his power the words are remarkable and well turned by our Translators vers 3. Thy people shall be willing in the day of thy power thou hast the dew of thy youth 2. Because light and strength are Vertues issuing out of him at once into those in whom he is formed ye have them both also joyntly set down Thou art the God of my strength O send out thy light Psal 43.2 and the Lord is a sun and a shield Psal 84.11 the horn or strength of David and the lamp or light of Gods anointed Psal 132.17 which old Zachary understood of Christ Luk. 1.69 The Apostle makes all plain 1 Cor. 1.24 Jesus Christ saith he is the power of God and the wisdom of God This light and strength are sometimes contracted and artificially woven into one phrase so in Psal 19. which St. Paul quotes for the preaching of Christ Rom. 10. Christ is called the Sun which is likened to a Giant or strong man to run his course and he appears to John as the Sun shining in his strength Apoc. 1.16 St. Paul coucheth both as closely Rom. 13.12 Put on saith he the armour of light what 's that lest we should mistake him he tells us what he means vers 14. Put on saith he the Lord Jesus Christ Having brought this light and strength or the strength of this light into so narrow a room and as it were contracted the beams of the Sun of Righteousness unto a Cone ye may look for some effects of both in us This light therefore reproves and guides believers 1. It reproves them for whatsoever is reproved is reproved by the light wherefore Vbi clarum manè fenestras intrat when the light enters the sluggards windows it rouzeth him and saith Awake thou that sleepest and arise from the dead and Christ shall give thee light And it reproves them of a twofold darkness 1. of Errour 1 Pet. 2.25 2. of Ignorance and that 1. meerly privative as that of the two Disciples Luk. 24. 2. wayward and untoward as that of the Athenians Act. 17.27 2. It guides believers also into the wayes of life for this was that light which led the Israelites according to the flesh thorough the wilderness into the Land of Promise and the very same which God thereby typically promised should lead his Israel according to the Spirit through the wilderness of this world into the heavenly Canaan And in express terms He that hath mercy on them shall lead them and by the springs of water the water of life shall he guide them Isa 49.10 for the performance of the promise saith old Zachary and thorough the same tender mercies of our God Christ the day spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death and to guide our feet into the wayes of peace Luk. 1.78 79. The power and strength of Christ in believers is seen both in the deliverance of them from enemies and enabling them to do the will of God as Nehemiah furnished his workmen both with swords to fight and with tools to build The power of Christ in the deliverance of them from enemies is exercised about the enemies of believers and about believers themselves The enemies of believers are Sin Condemnation Hell Death Satan set down in Scripture as Military Forces are in History sometimes their Captains sometimes his Army named and sometimes both all these the power of Christ the Captain of our Salvation overcomes binds disarms spoils and kills in us thus he breaks in us the Serpents head Gen. 3. Thus he treads Satan under the Saints feet Rom. 16. Thus the stronger man enters the strong mans house binds him and takes away his armour from him wherein he trusted Luk. 11.22 Thus he spoils principalities and powers and triumphs over them all Col. 2.15 Thus he becomes the death of death it self and all this is the power of Christs death in us for he triumphs over all his enemies in his Cross Col. 2.15 For whereas the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him who had the power of death that is the Devil This Divine Power is exercised about believers themselves loosing these children from the bands of Satan in whose hearts he had bound up foolishness
heartily wish and desire the entertainment of this holy Seed saying unto the Lord and to his servants sent unto us Be it unto me or Oh that it might be so unto me as thou hast spoken Psal 110.3 To men thus affected to men of such a good will Christ is born so saith the Angel that Christ is born hominibus bonae voluntatis to men of good will Luk. 1. so the Old Latin hath it And Chrysostom and others of the Ancients read in their Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will not as we since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference is but in one letter and that in the end of a word which easily might since be lost 2. After Conception also something there is carefully to be avoided and something as carefully to be provided 1. A woman in this case O how shy she is of taking Physick or any thing inwardly that might suffocate the Child how circumspect how wary she is to avoid all slips and falls which might make her venture to miscarry or cause abortion and with no less foresight nay with more if it may be ought we to shun what e're might choak the Seed of God as worldly cares do Matth. 13. to avoid all relapses and fallings again into sin and what ever might cause a miscarrying womb lest we should receive the grace of God in vain or spill the Seed of God in us We ought saith the Apostle to give the more earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak and run out and so the Seed of God become abortive and of none effect unto us Hebr. 2.1 2. But a Woman having conceived is not only wary to decline things hurtful but also careful to procure things convenient and useful and therefore she keeps a good diet she nourisheth and cherisheth her Embrio she provides the most able and experienced Midwives and so provident ought we to be would we have Christ formed in us And therefore such meats we ought to feed on as best agree with Christ that holy thing conceived in us one of them is Faith which we must feed upon Psal 73.3 yea it must be our daily repast for the just man lives by his faith And when we keep so good a diet the holy Embrio is enlivened and quickned in us I live saith St. Paul yet not I but Christ liveth in me His reason makes it good for the life saith he that I live I live by the faith of the Son of God Gal. 2.20 Ephes 3.17 2. Another Service is the doing of the will of God for Christs meat it is to do the will of him that sent him Joh. 4.35 Now the will of God is not only our own sanctification and the keeping of our own vessel in holiness and honour 1 Thess 4.3 but also the doing of good works to others also to fill our selves with this food as Dorcas was full of good works and alms-deeds to communicate unto the necessities of the Saints God likes so well of this Service that it 's called a Sacrifice wherewith God is well pleased Hebr. 13.16 And this is a way to feed Christ also for Christ professeth that when we give meat or drink to the least of all his brethren we give it unto him Matth. 25. And he that thus doth the will of God becomes a mother of Christ Luk. 8.21 Pregnant Women also provide themselves of skilful and able Midwives such also must we provide Spiritual Midwives or Grace-wives as some call them helpful Ministers of the Word the obstetrication of the old Saints of God who have passed through the same pains and throws and perils of Child-bearing such an one was Paul and his true yoak-fellow and those women Phil. 4.3 But besides care of diet and provision of a Midwife wise and holy women are wont in this case more intimately to acquaint themselves with God Thus did Sarah whose daughters holy women are while they do well thus did Rebeccah Gen. 25.23 thus did Rachel and Leah Gen. 30. and to name no more thus did the Mother of our Lord Luk. 1.40 When she had Conceived she went to visit her cousin Elizabeth how was that even as we must also do Would we have Christ to be formed in us we must visit and have recourse unto and meditate upon the Oath and Covenant of our God for so much Elizabeth signifieth for Elizabeth or the Covenant of God is the Mother of John i. e. of the true Grace of God Lastly holy women then in a more special manner as they acquaint themselves with God by holy meditation and conference with him so also by hearty prayer and humble supplications unto him so did gracious Hannah 1 Sam. 1.10 prayers also were made by others for them Thus Eli prayed for and blessed Hannah 1 Sam. 1.17 Even so in every thing by prayer and supplication with thanksgiving let our requests be made known unto God And let us desire the prayers of others also for our well-doing and the blessing of Eli i. e. of our strong and powerful God that the Child being come to the birth there may be strength to bring forth and that the Dragon may not devour the Child but that he may grow and wax strong that he may be filled with wisdom and that the grace of God may be on him And for this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named That he would grant us according to the riches of his Glory to be strengthned with might by his Spirit in the inward man that Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which yet passeth all knowledge that we may be filled with all the fulness of God Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church which is in Christ Jesus throughout all ages world without end Amen NOTES AND OBSERVATIONS UPON GALATIANS V. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that are Christs have crucified the flesh with the affections and lusts YE have heard before a discovery of some false Glosses and misinterpretations touching the Woman and her Seed Gal. 3.15 and the words I have read are obscured by like false Glosses But beside whereas we heard lately out of vers 17. of an Enemy a dangerous home-born enemy the Flesh lusting against the Spirit and our best friend withstanding him and contending with him The Spirit lusts against the Flesh and these are contrary the one to the other that we may not do the things of the flesh that otherwise we would do The words I have now read point us to a means how this
John tells us This is the love of God that we keep his commandments and more that his commandments are not grievous for they find it otherwise and therefore you must pardon them Such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proverbial Comfort as it were is that known speech of the Psalmist and after of the Apostle Blessed is the man to whom the Lord imputeth no sin O 't is a sweet saying But this is but one part of the sentence according to the usual manner of quoting Scripture in the New Testament the other part is and in whose spirit there is no guil but that is too hard a saying they cannot away with it Such another is this The grace of God which bringeth salvation hath appeared to all men So they read the words and they please them well But that which this Grace appeared requires of us in the same sentence teaching to deny ungodliness and worldly lusts and to walk soberly righteously and godlily in this present world too and not to post it off till the world to come O that is but to admonish us of our weakness and that we can do it I 'l name but one place more but 't is a principal one The foundation of God standeth sure having this seal The Lord knoweth who are his and there they make a full point What bold Traitors are these against the King of kings that they dare counterfeit his Seal This is but a part of the Seal the whole Seal is The Lord knoweth who are his and let him that nameth the Lord Jesus Christ depart from iniquity But this latter part of the Seal makes not for their infirmities and therefore they 'l none of it Thus who observes not how boldly they mangle and curtail the Word of God as boldly and familiarly as if they were the only Saints They enervate and weaken the power and strength of God in themselves How they frustrate the counsel of God concerning their own Salvation How they make a shew of godliness but deny the power of it How they tye God unto themselves by his Word by his Promises by his Seal by his Oath by all Obligations the Reason they will have God firmly and surely bound unto them that they may be dissolute and loose enough themselves for under a colour of weakness and want of strength in Christ they become strong enough to bear the yoke of Belial who will permit them to bear no other yoke but his own as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth whence they become so headstrong that they will bear neither the yoke of Christ nor yoke of Government either of Church or State For hence proceeds the variance the hatred the heady undiscreet zeal their strife their sedition their despising of Dominion their presumptuousness their self-will their speaking evil of dignities their bitter invectives against Authority their scribling of seditious Pamphlets to disturb the common Peace Yet these are the Giants in Religion the world so much talks of These are the great supporters of the Truth strong men in Christ But as the Lord saith by the Prophet Ezechiel 16. to such as these how weak is their heart But this may be the complaint of a weak conscience of one heavy laden with the burden of his sins whose iniquities are gone over his head and become a heavy burden too heavy for him to bear who is troubled or wryed as the word imports and bowed down under his burden and goes mourning all the day long Psal 38. If the case be so with the poor disconsolate soul then know that we are not exhorted to be strong against our enemies by our own strength No no it is not our own arm that can help us but in the strength of the Lord and in the might of his power even in Christ who is the power of God in us unto our Salvation 1 Cor. 1. Thou art as yet but weak in Christ 2 Cor. 13.4 Strengthen thy self in this power So of weak thou shalt become strong with him and grow from strength to strength until thou overcome the evil one 1 Joh. 2. Thy case is the same with that of the Prophets servant 2 King 6. Thou lookest upon thy own weakness and thy powerful enemies and lookest not on thy strong helper and the might of his power wherefore as the Prophet there The Lord open thine eyes that thou mayst see that there are more with us than are against us that greater and stronger is he that is in us than he that is in the world Wherefore lift up the hands that hang down and strengthen the feeble knees And let us all with patience with meekness and godly fear hearken unto the Apostles exhortation in the Text To be strong in the Lord c. And for our better quickning hereunto remember I beseech you that the Lord hath engaged his Truth and Faithfulness to employ all his Wisdom Goodness and Almighty power for the defence and enabling of all those who are strong in him I will be with thee saith he to Josuah Chap. 1. And 't is enlarged by St. Paul Heb. 13. unto every one that strengthens himself in his God I will be with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is such a pack of negatives as our English cannot express emphatically enough I will not leave thee no by no means I will not forsake thee only be strong saith the Lord there and of a good courage So that it is our duty and that a most just most reasonable and most easie duty And were it not a duty our necessity would compel us thereunto For consider I beseech you the enemies we have to encounter withall their numberless numbers their long experienced subtilty their inveterate rancour and irreconcileable malice against us their spirituality of wickedness even wickedness it self Esay 37.36 and all these armed with power next to Omnipotency So that unless the Lord Almighty stirr up his strength and come unto us and with great might succour us and shew himself strong in us unless we stirr up our strength even the strength of our confidence and become strong in him What shall become of poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor silly weak feeble man But if neither the gracious invitation of the Lord our God allure us nor the reasonable just easie bond of our own duty perswade us nor so urgent necessity compel us hereunto what remains then but that we be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong even against God and fight against God himself for he that is not with him is against him We must confess our selves weaker than Satan and can we think that we are stronger than God O remember remember I beseech you what vow we have all made in our Baptism according to the form of the Ancient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renounce yea to fight against the Devil and to enroul our selves amongst the Soldiers of Christ And let us fear and tremble to consider how long and with
Graces live and grow in us Does there not rather grow up instead of these anger wrath malice hatred envy pride covetousness ambition and such like briars and thorns and ill weeds which are not of our heavenly fathers planting Nay may it not be feared it may be said of some here which the Lord saith to his Prophet Ezechiel This people cometh and sits before thee as my people and they hear thy words the words of Christ patience but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness Ezech. 33.31 'T is in their Shop in their Counting house in their Ware-house or perhaps at Sea Or may not that be feared which befel our Saviour while he was discoursing of his passion and who should betray him his Auditors reasoned among themselves who should be the greatest O Beloved are these the fruits of Christ's sufferings Is this the travel of his soul Is this to be dead to be crucified with Christ Is this to take up the cross daily and to follow him Nay is it not rather to tread under foot the Son of God Is it not rather to crucifie the Son of God afresh and put him to an open shame for the earth that drinks in the rain and brings forth such thorns and briars as these are is rejected and nigh unto a curse whose end is to be burned But Beloved we are perswaded better things of you and such as accompany salvation though we thus speak I hope we rather in humility obedience and self-denyal take up our cross daily and follow Christ our Lord down this lowest step of his humiliation Which that we may the better do let us count it all joy when we fall into manifold temptations as knowing that the tryal of our faith worketh patience and if patience have her perfect work we shall be perfect and entire wanting nothing For this end let us hearken to the word of Christ's patience that Word of Power which wind and sea obey which breaks all waves and billows of temptation Scriptum est silenced the Devil himself That word of the kingdom according to which if we suffer with him we shall reign with him 1 Cor. 1.24 Let us build upon this Word as upon a Rock and neither winds of lying spirits or false doctrines nor flouds of temptation shall ever be able to move us Let us bind our sacrifice our daily sacrifice with cords of holy purposes and strong settled resolutions unto the horns of the Altar unto the strength of Christ's Patience And let us now my Brethren take the Prophets and Apostles and all the holy men of God for an example of suffering affliction and patience and let us be followers of them who through faith and patience obtained the promises Ye have heard not only of the faith but also of the patience of faithful Abraham that after he had patiently endured he obtained the promises Ye have heard of the patience of Moses that he esteemed the reproach of Christ greater riches than the treasures of Egypt Ye have heard of the patience of Job and seen the end or reward of the Lord. Ye have heard of the patience of Peter that he was a witness of the suffering of Christ and of the glory to be reveiled Ye have heard of the patience of St. Paul that he undervalued all things for the knowledge of Christ crucified for which he had suffered the loss of all things that he might know the fellowship of Christ's suffering and be made conformable unto his death Ye have heard of the patience of other Saints of God for the same afflictions saith St. Peter are accomplished in all our brethren that are in the world for they have all passed through the narrow way they have all entred into life through this strait gate they have all endured this fiery tryal they have all suffered these pangs of death they have all born the Cross and been crucified with Christ We have now heard of the humility obedience and patience of Jesus Christ who humbled himself and became obedient unto the death even the death of the cross We account them happy that have suffered saith St. James so 't is in the Greek the Latin and old English unhappy we if we do not suffer with them Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith 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 Heb. 12.1 and 2. For consider him who endured such contradiction of sinners against himself lest ye be weary and faint in your mind In all our afflictions he is afflicted and in that he hath suffered being tempted he is able to succour us also that are tempted And let us pray as those have done who have been crucified with him Lord remember us now thou art come into thy Kingdom O Lord we beseech thee deliver our souls By the mystery of thy holy Incarnation by thy holy Nativity and Circumcision by thy Baptism Fasting and Temptation by thine Agony and Bloody sweat by thy Cross and Passion by thy precious Death and Burial good Lord deliver us Now the Lord direct your hearts into the Love of God and the patience of Jesus Christ and the God of patience and all grace who hath called us unto his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever Amen NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you THe words present us with the end of our meeting The humbling of our selves to seek God for the blessing of peace upon the Treaty to be had between the King and Parliament The God of peace shall be with you As also they discover unto us the only expedient the means only available to invite the God of peace to be present umpire all differences and vouchsafe his blessing of peace unto the Treaty Whatsover things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think on these things Those things which ye have both learned and heard and
in him they are circumcised c. vers 11. Burial and Baptism they are Arguments proper to special occasions nor shall I trouble you with them further than as they are serviceable to illustrate Christ's burial and resurrection and Christians Conformity thereunto In the words are expressed Christ's Humiliation and Exaltation and the Christians conformity thereunto In the former we have these Truths 1. Christ was buried 2. Christians are buried with him 3. By baptism In the latter 1. Christ is risen 2. Christians are risen with him 3. They are risen with him by Faith in the operation of God who raised up Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render wherein referring it to baptism mentioned in the former words and indeed the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer thereunto but all other English Translations turn it in whom and understand it of Christ as truly it may be And because there is a truth in both and who can tell whether the Holy Ghost in the Apostle intended rather we may according to the fulness of the Spirit understand both Observ 1. Hence it appears that as the Sacraments and Sacramental signs confirm and seal something to us when they are called signs and seals So likewise they require something of us If Christ be not risen ye are yet in your sins Object And why might not Faith in the operation of God stand but rather the operative power of God I Answer men are generally so full of their own interest that I vehemently suspect the Translators have rendered the word Operation out of design For whereas many men imagine themselves Just by that Righteousness which Christ himself wrought in the dayes of his flesh without any work of Righteousness wrought in their own hearts so why may they not imagine themselves risen by Faith in the operation of God although they be not risen unto a new life Yea the Marginal Gloss of the quarto Bible hath these words through Faith of the operation of God in believing that God by his power raised up Christ whereof we have a sure token in our Baptism There are who understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were referred to Faith Thus one of the old English translations Faith that is wrought by the operation of God But the Apostle understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the power of God whereby he raised up Christ from the dead as is evident by comparing with the Text 1 Cor. 6.14 Ephes 1.19 20. Observ 2. There is a Power given to Believers to rise with Christ from the dead This power is testified by David Psal 71.18 Thy power to every one that is to come Observ 3. Faith is the receiving of the divine Power whereby we may arise from the dead Rom. 4.21 Gal. 2.20 Observ 4. By Christ's Resurrection faith is given to all Act. 17.31 1 Pet. 1.3 21. Observ 5. This discovers the imaginary Faith or presumption rather of thousands at this day who believe that what God or Christ hath done or suffered it is for them both done and suffered and that so assuredly theirs as if they themselves had done and suffered it As when Christ is born it is for them when he is said to suffer it is for them for them that he is crucified dead and buried and risen again That he is their Saviour and Redeemer And what ground have they for averring and affirming all this What else but their Faith they believe all this And therefore it is so And ought not men to believe all this Yes no doubt if they have good ground for their belief How otherwise is Christ born for them unless he be formed in them and born anew And how are his sufferings theirs unless they suffer with him unless the sufferings of Christ abound in them 2 Cor. 1. How is his Crucifixion theirs unless they be crucified with him Gal. 2. How is his death theirs unless they dye with him How can they appropriate his burial to themselves unless they be buried together with him How can their Faith in the operation of God be beneficial unto themselves unless they believe in the Operative power of God By being born with him suffering with him crucified with him dead with him raised from the dead with him his birth suffering crucifixion death and resurrection become ours and not other ways Having spoken of our Lords Humiliation unto death even to the death of the Cross I should have followed him to his Resurrection But being dead it 's necessary he first be buried before he rise Let us now proceed and follow our Lord into his grave the lowest dungeon of his Humiliation In the words we have our Lords burial and the Colossians burial with him and that by Baptism So that ye have three Points contained in the words 1. Christ was buried 2. The Colossians and all true followers of our Lord are also buried with him 3. They are buried with him by baptism 1. The burial of Christ may be considered 1. According to the History of it so shall I speak of it in the first Point 2. Or according to the mystery and so in the second 1. According to the History Howsoever the use of our Tongue hath put no distinction between burial and interment or puting the dead body into the grave or ground yet certainly among the Jews burial was one thing interment another For the ancient burial was by Embalming as Herodotus in Euterpe tells us of the Egyptians that they embalmed the bodies of the dead with Mirrh Aloes Cedromel Salt Wax and Rosin washed them wound them up in fine Linnen and so kept them in Coffins Thus Joseph commanded his servants the Physicians to embalm his father and the Physicians embalmed Israel Gen. 50.2 and 26. They embalmed Joseph and put him into a coffin in Egypt Thus our Lord saith of the woman In that she hath poured this oyntment on my body she did it for my burial Matth. 26.12 Accordingly we read of his burial Joh. 19.39 40. Nicodemus brought a mixture of mirrh and aloes about an hundred pound weight then took they the body of Jesus and wound it in linnen cloaths with the spices as the manner of the Jews is to bury There 's his burial Now in vers 41.42 we read of his Resurrection The Reason of Christ's Burial and Interment was the expiation of the curse whereof this was part Dust thou art and to dust thou shalt return For as our Lord by his death overcame death and him that hath the power of death So by his accursed death and burial he redeemed us from the curse of the law being made a curse for us Gal. 3.13 For in Reason the Playster must be as large as the Sore and the Tent as large and deep as the wound Since that the venome of the Serpent reacheth even to the grave as Plutarch tells us of some dead men who turn to Serpents a monument of mans first poysoning by the
baptized with the Baptism of Repentance saying that they should believe on him which should come after him that is on Christ Jesus And again Acts 8.16 17. The Holy Ghost was faln upon none of them only they were baptized in the Name of the Lord Jesus Whereby it appears that the believing Samaritans had been baptized with the Baptism of the Lord Jesus but the Baptism of the Holy Spirit they had not yet received Accordingly Tertullian in his Book de Baptismo tells us that Baptismus in nomine Filii Baptism in the name of the Son before his time who himself lived very near the Apostles time was signified by Baptism in Festo Paschali at Easter Baptism in the name of the Holy Ghost was signified by Baptism at the Feast of Pentecost which we call Whitsuntide for at those two Feasts only Baptism was wont to be administred All which though most true yet because these three degrees aim at one and the same common end and have all one and the same common effect the purging and cleansing of the Soul from sin and uniting it unto God They are called by one and the same common name of Baptism which therefore is said to be one Ephes 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there are three persons yet but one God and accordingly three Beliefs as we profess in the Creed We believe in the Father Son and Holy Ghost so there are three degrees of Baptism yet but one Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord one Faith So that howsoever Baptism be conceived in three degrees as the persons in whose name it is administred are three yet is but one and once administred yet hath it the same three effects distinctly and successively in the Souls of Believers First Illumination Then Purgation Lastly Vnion Which three degrees were better known of old in the Church though of later times since Errors Schisms and unprofitable and endless disputations have perverted and turned the minds of men from the inward operations and workings of God unto outward things 2. Quaere What special Baptism is here meant And how the Saints may be said to be buried by Baptism The Baptism by which the Saints are said to be buried not excluding the rest is Baptism in the name of the Son And so we may understand that the Saints are buried with Christ by Baptism in three respects which analogically comprehend the reason of this point 1. By immersion drenching or dipping in the name of the Son which signifieth unto us and analogically requires of us the burial of all our sins conformable thereunto 2. By renunciation or abandoning of all Sin for such our Christian Profession in Baptism requires of us for the person to be baptized before he received his Baptism was wont to be asked by the Minister Dost thou forsake the Devil and all his works c. And then the person to be baptized answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan and to a further question of his Faith he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adjoyn my self as a Soldier unto Jesus Christ And this is that which St. Peter calls The answer of a good conscience towards God 1 Pet. 3.21 Eight Souls saith he were saved by water The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience toward God by the resurrection of Jesus Christ So that hence it appears that this very Rite and Form was in the Apostles time As Acts 8. Philip said to the Eunuch if thou believest which yet remains in our Baptism when the person to be baptized being asked the question professeth utter forsaking of the Devil and all his works the vain Pomps and Glory of the world with all covetous desires of the same and the carnal desires of the flesh Also he will not be ashamed of the Faith of Christ crucified but manfully fight under his banner against Sin the World and the Devil and to continue Christs Faithful Soldier and Servant unto his lives end 3. The Holy Spirit of God by the outward and visible sign of Baptism discovers and seals unto us the inward effects which it promiseth to work in us the mortifying and burying and consuming the whole body of sin in us Obser 1. The outward signs imply and signifie real effects wrought or to be wrought in us by the Spirit of Christ All the outward Sacrifices imported real effects in us the burning and consuming of sin in us The Lambs offered up for a dayly Sacrifice implyed the consuming of Gods enemies within us like the fat of Lambs The enemies of the Lord shall consume as the fat of Lambs Psal 37.20 The Circumcision signified the cutting away the superfluity of of naughtiness Jam. 1.21 which is the true and inward Circumcision of the heart Deut. 10.16 Examples of this kind are infinite Baptism imports the washing away the abolishing crucifying deading burying of all sin 1 Pet. 3. So often as ye eat this bread and drink this cup ye shew forth or shew ye forth the Lords death until he come Those outward signs in the partaking of those Sacraments declare such a real effect to be wrought or working in us except we be Hypocrites that we always bear about in our body the dying of the Lord Jesus until the life of Jesus appear in our mortal flesh Obser 2. The will of the Lord is the total and through abolishing and destroying of all sin in us mortifying burying it washing away c. And therefore whereas sin is propounded unto us Either 1. Under the notion of filthiness and uncleanness such as might be washed away Or else 2. Under the notion of dross such as must be consumed and burned According to which the Jews tell us of two kinds of Spirits Vide Notes in Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In proportion to these two kinds of sins the Lord propounds himself under the notion 1. Sometimes of Water 2. Sometimes of Blood For This is he who came not only by water but by water and blood 1 John 5.6 3. Sometimes by fire 1. In the Ark of Noah Eight Souls were saved by water The like figure whereunto even Baptism doth now save us c. Christ is the true Noah the Rest refreshing and consolation of our Souls and the true water whereby we are saved when all flesh perished in the water all carnal Lusts most rise in the old world 1 Pet. 3.20 All our Fathers were under the cloud and all passed thorough the Sea and were all baptized unto Moses 1 Cor. 10. Thus Moses the true Moses the great Prophet whom the Lord should raise up like unto Moses he leads his people through the Sea and therein drowns and buries the Spiritual Pharaoh the Devil and all the Egyptians figuring our sins for so he deals with us according to the days of Israels coming out of the Land of Egypt Mic. 7.15 How is that
Verse 19. He subdues our iniquities and casts all our sins into the depth of the Sea The River Jordan makes three Lakes or Seas as the Hebrews call them The Lake of Tiberias Genesaret and the Dead Sea And what is the river of Jordan but the river of Judgment as the word signifieth And figureth Christ unto us who for judgment came into this world and washeth away our sins by the Spirit of Judgment Esay 4.4 and commands us to judge our selves that we be not judged of the Lord. 1 Cor. 11. 1. The first Lake is Tiberias which signifieth according to the Hebrew a good and clear sight by the Divine illumination or according to the Chaldee contrition a broken Spirit the breaking of our hearts for our sins past and the breaking off our sins by repentance and amendment of life This is the water of life this is the true Tiberias the first Lake which flows into the second 2. The second is Genesaret which signifieth saith Georgius Venetus principium nativitatis the new birth of which our Saviour speaks Except a man be born again be cannot see the Kingdom of God John 3.3 How must he be born Verse 5. 't is of water why what 's the water what else but Christ For as the first Generation was of Water and of the Spirit moving upon the water Gen. 1. Aqua à qua omnia unda unde omnia as the old Philosophers taught according to that place of Genesis and 2 Pet. 3.5 so is the second or new Generation of water i. e. of the Son of God and Spirit of God Thus our Apostle Titus 3.5 According to his mercy he saved us how by the washing of regeneration i. e. by his Son who washeth us and cleanseth us from our sins and by the renewing of the Holy Ghost This is the pure clean and strong water the Law is a weak water such as water alone is unto the fine cloaths it only discovers the filth in them it hath not strength to purge it out By the Law is the knowledge of sin but it 's a weak water and cannot wash it out it 's like the Scurvy-grass which many use in the Spring it provokes and raiseth the corrupt humours of sin When the Commandment came sin revived Rom. 7. Christ therefore the pure and strong water makes a second Lather Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness And thus our Lord is compared to the Fullers Sope or rather Fullers herb which throughly purgeth out the filth Malach. 3.2 And this is meant by the second Lake of Genasereth 3. The third is mare mortuum the dead Sea and into this Jordan flows and there ceaseth and disappears though indeed it passeth hence under ground into Arabia But is not Jordan an happy river and a figure of Christs Baptism How then doth it bode so ill as to be called a dead Sea Christ himself was set for the fall and rising of many in Israel Luke 2 And he himself saith of himself He that falls upon this stone shall be broken but upon whom it shall fall it shall grind him to powder Thus the body and blood of Christ in this Sacrament is life to the worthy death to the unworthy receivers He who eats this bread and drinks this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and verse 29. He eats and drinks damnation or judgment It s a Jordan a river of Judgment unto him Thus also the water of Baptism it 's a deadly water unto all impenitent unbelieving and disobedient men who break their solemn vow made in Baptism but it washeth away the sins of repentant believing and obedient men yet it 's a mare mortuum a dead Sea unto their sins they are cast into the bottom of the Sea and never appear again Mich. 7.19 as the foul water of the Laundress her Lather is emptied in the sink and appears no more Thus our Lord cast out the seven Devils out of Mary Magdalen But thus far our Lord is compared to water in regard of carnal lusts Our filthiness and superfluity of naughtiness which is washed off thereby 2. We have also spiritual sins as envy pride covetousness hatred malice c. which are compared to the dross of metals Psal 119.119 And therefore the spirit of the Lord in respect of them as compared to the fire Alas Beloved These are deeply rooted in our Spirits and so intricately mix'd with them and united to them that without a fire and that a subtil fire too they cannot be severed from our spirits themselves and consumed out of them In respect of this dross which cleaves so closely to our spirits our Lord is compared unto the refiners fire Malach. 3.2 Or rather to the hot furnace of fire Herein he tryes the sons of Levi and purgeth them as gold and silver even all those who cleave unto him as the true Levites So the Apostle speaks of himself and all those who are entrusted with Gods word 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tries us before he trusts us not as pleasing men but God who tryeth our hearts This is that fire of Purgatory whereof the Papists have made a gainful fable That fiery tryal which is to try us 1 Pet. 4.12 A fiery tryal indeed and who ever makes tryal of it shall find it so Thus the Lord leads us through fire and water into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wealthy place a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refrigerium the refreshing and consolation of the holy Spirit Consol Here is Consolation to the dead and buried Their sins are washed away really and truly Washed away What if they be accounted as if they were not as one that 's buried and lies in the grave These are the sanctified ones the holy ones the peculiar people The Religion is pure and undefiled What though they have aspersions cast upon them from black mouthed men who have not yet learned to speak well Who ever travels through the narrow way shall be sure to have many a dash from those who travel in the broad way But they themselves travel not in it and so keep themselves unspotted from the world They fear not that which is more terrible to all others They fear not their sins they are dead to them they are buried out of their sight out of their love desire pleasure memory They are buried out of Gods sight quite forgotten cast into the sea They are burnt up and consumed Death and hell are cast into the lake of fire Apoc. 20.14 Their sins are washed away Though now for a season if need be they be in heaviness through manifold temptations yet the time comes when he who hath washed away their sins shall wipe away all tears from their eyes Revel 21.4 The Egyptians were dead upon the sea
Egyptians are men and not God and their horses flesh i. e. weak and not spirit i. e. strong Godliness therefore hath a power an exceeding greatness of power Eph. 1. But wherein consists this Power of Godliness Some place it in Faith But whereas that Faith looks only backward at what Christ hath done and that without us and not forward at what he does or is ready to do and that in us Surely this Power consists not in such a Faith For Christ was crucified in weakness but raised again in power 2 Cor. 13.4 Some place it in keeping the Sabbath well Others in hearing attentively and repeating a Sermon Others place it in perseverance in resisting temptations But all the power of Godliness consists not in this Others more probably place it in the holy Life and pure inward worship of God in Spirit and Truth But surely the power of Godliness is here more largely to be understood viz. that Vertue and Strength which is imparted unto the Believers whereby they are enabled to do the whole Will of God according to what St. Paul testifieth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip. 4.13 This is that power that worketh in us Ephes 3.20 which the Apostle calls the Spirit of power 2 Tim. 1.7 Even such a power as that wherein the kingdom of God consists 1 Cor. 4.20 Even that power whereby all the power of Satan put forth in these last times may be subdued and overcome as I shall shew more in opening the third Point This Power of Godliness is obtained by Faith relying on the operative power of God Reason It must needs be powerful as proceeding from God who himself is the power 2. As imparted by God unto men 1. For the subduing of all infernal power mighty imaginations See Notes on Gen. 26. Thou art mightier c. I give you power to tread upon Scorpions 2. There are mighty works to be done Vide Notes ubi supra Observ 1. Gods people are strong a mighty people Esay 25.3 4. The strong people shall glorifie thee c. Observ 2. Hence it follows that all the power of Satan is conquerable and possible to be subdued Observ 3. The godly man is the only valiant man He hath in himself Godliness and the Power of Godliness Observ 4. This may convince the world of the ungodly and prove that they are indeed of the ungodly world who yet assume to themselves the title of the godly and the godly party Surely Godliness where ever it is hath a power with it And therefore when men pretend to Godliness and live in their sins under pretence of weakness they are ungodly where there is Godliness there is a power Men may please themselves with Velleities c. See Notes on Gen. 26. ad finem Observ 5. Hence it follows that sin and iniquity is weak and impotent for although the evil one be called the strong man Luk. 11. That is all that power he hath permitted unto him so that he can do nothing without leave yea he flyes if resisted It is true Sathanae voluntas semper iniqua est habet à semetipso voluntatem sed à Domino potestatem Gregor And if the head of the ungodly man be weak surely his Members cannot be strong So Jacob saith of his first born Reuben Gen. 49. And the Lord of Judah Ezech. 16. Thus men commonly call the exorbitances of passions weaknesses Observ 6. Note here the Reason why iniquity abounds in these last days Is it not because men believe not that there is power in Godliness c. See Notes on Titus 2.8 2. Or is it not because they place their Godliness in outward Forms which have in them no power Observ 7. Note here what is the Object of the Gospel of Jesus Christ Even the Power and might of God imparted unto Believers whereby they may subdue the sin and work that Righteousness which God requires for all men believed by the things that are made Gods eternal power and goodness but that his power should be communicated to men that the seed of the woman should break the serpents head that the God of peace should tread Satan under our feet Rom. 16. This Power of God and Godliness was preached unto the Fathers saith St. Paul Heb. 4.1 This Gospel of Power David desired to publish Psal 71. And therefore the Gospel is called the power of God unto salvation Rom. 1. And hence it is that the Angel Gabriel brought the joyful message of the word to be made flesh and to dwell in us Joh. 1.14 and to improve our weak and impotent flesh and to strengthen it to do the Will of God And fitly was Gabriel made choice of for such a joyful message whose name signifieth the Power or might of the strong God Yea this is the Object of our justifying Faith the Power of God and Godliness Abraham believed God and it was accounted unto him for righteousness Rom. 4.17 Repreh 1. The foolish pretences of hypocritical men in these days who take great pains to counterfeit Holiness for some poor worldly end as to get gain or credit and reputation among men Whereas Godliness it self is profitable for all things having all the promises made unto it both of this life and that which is to come If a Form of Godliness seems so amiable to men how much more Godliness it self how much more Godliness with the power of it Repreh 2. Those who cannot endure the Power of Godliness I know they talk much of that Power but if it exceed that pitch that measure they have set it they cannot away with it c. See Notes on Gen. 26. Thou art mightier Consolation There is a Power of Godliness c. See Notes on Titus 2.8 Ungodly lusts are powerful Vide ut supra Reason Why do the false Christians retain the Form and deny the Power of Godliness partly in regard 1. Of the Form 2. Of Godliness 3. Of the Power of it 1. As for the Form it 's outward and easie yea though difficult yet more willingly performed by the men of the later times than the Godliness it self 1. It 's outward and serves to gain men Reputation of being godly as to keep ones Church well to receive the Sacrament c. a good Christian 2. Outward Forms are easie and that 's a great argument to perverted nature which abhors what 's difficult proclives a labore ad libidinem 3. Though it be difficult as St. Peter saith Act. 10. Yea it s a yoke so heavy that neither they nor their fathers were able to bear it yet though it be so men are more willing to perform them than the Godliness it self This is evident by the many complaints which the Lord makes in many places of Scripture Esay 1. Psal 5. 2. As for the Godliness it self whether the fear of God or faith in Christ or the love of the Spirit they are all inward Duties and if these be performed aright then men will
〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third special Rule Piety generally understood is a kind of Love arising from mutual cognation as between Father and Child between Citizen and their City Country-men and their Country such as we have unto our God who is by creation our Father and we are his off-spring in this Piety all other affection and union is founded as from the Divine fatherhood all fatherhood both in heaven and also in earth is named Ephes 3.15 Of whom the whole family in heaven and earth is named This word answers in the Greek interpreters to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of God Prov. 1.7 The fear of God is the beginning of wisdom LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 33 6. The fear of the Lord is his treasure The fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the Lord Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the fear of the Lord Gen. 20.11 and Abraham said Surely the fear of God is not in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Job 28.28 and unto man he said behold the fear of the Lord that is wisdom and to depart from evil that is understanding There 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to him that fears the Lord as Job 1.1 But this seeming difference is easily reconciled for the fear of God was the common state of Piety in the Law and as the Wise man tells us Ecclus. 25. The fear of God i. e. the child-like the filial fear of God is the beginning of his Love and his love is the beginning of his fear they are mutuae causae for when we love him we reverence him and fear to offend him and when we reverence and fear to offend him we love him and Faith is the beginning of cleaving unto him This fear and love and belief and cleaving unto God presupposes our agnition and acknowledgement of God which also is Piety and Godliness Pietas nihil est aliud nisi sapientiae agnitio Hence it is that the ancient Jews were wont in their Prayers thus to call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our father which art in heaven And so our Lord Jesus teaches us to pray so that there are Divine degrees of Piety 1. According to the Law of the Father 2. According to the Gospel of Jesus Christ in mortification and in hope of life for the first of these ye read Act. 22.12 of Ananias a devout man according to the Law for the second ye read 2 Tim. 3.12 That all that will live godly in Christ Jesus shall suffer persecution And 3. According to the spirit which comprehends all 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of men ought we to be in all holy conversation and godliness The reason why the Grace of God teaches this pious life and requires it of us is from the preventing goodness and love of God whose love lays the obligation of returning love unto him from whom we receive all we are and have which indeed is the ground of all Religion for his love having endeared us by becoming man for us by dying and conquering death for us and in us we having so many obligations upon us we become religati i. e. religious and bound again to live piously and godly towards him Observ 1. Hence is it that the godly life is to be learned Nature saith the Philosopher teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But by Nature we must understand the Divine Impression of fear which is the first degree of Piety Primus in orbe Deos fecit timor This cannot be learned or practised acceptably without further teaching no more than a man that Nature teaches to speak can speak any certain language unless he be taught nor can man fear God unless he be taught it Psal 34. Come ye children hearken unto me I will teach you the fear of the Lord. Observ 2. Hence the godly life may be lived it hath been lived otherwise we should not be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estranged from the life of God Ephes 4. Observ 3. The godly life may be learned and lived in this world whence we may note the excellency of those who are truly godly they are the children of God being the image of his goodness and the character and express Image of his Being Observ 4. Here is the ground of Gods Love unto mankind even his own Piety and Goodness Piety is mutuus amor a mutual love between God the Father and his child which goodness of God which is the Christ of God is relucent and shining forth in his chidren thereby they become amiable and lovely as Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovely unto God So godly men have Gods character they are lovely to him Observ 5. Hence the godly man is also a prudent sober temperate chaste continent good man the godly man is also an honest just righteous and peaceable man thus Job is said to have been a perfect and upright man one that feared God and eschewed evil and Simeon is reported to have been a just and devout man Luk. 2.25 and Cornelius is said to have been a just man and one that feared God Act. 10.22 And St. Peter in the 35 Verse of that Chapter tells us generally that in every nation he that fears God and worketh righteousness is accepted of him So the Wiseman Prov. 8.13 tells us that the fear of the Lord is to hate vil So St. James tells us that pure religion and undefiled before God and the Father is to visit the fatherless and the widows in their distress and to keep our selves unspotted of the world This justly reproves the pretence of Piety and Godliness without Temperance Sobriety Chastity without Justice and Righteousness Is not Sobriety and Temperance first supposed then Righteousness and then Godliness The Grace of God makes first a sober temperate chaste good man then an honest just loving Neighbour lastly a godly man When this order is perverted what absurd compositions are there made as that a man should be godly without Sobriety a godly Drunkard godly without Temperance and Chastity a godly Glutton a godly Whore-master The like absurd composition there is when Justce and Righteousness is wanting for then men are violent injurious unpeaceable unjust unrighteous godly men But Godliness or the pretence of it is now in fashion and no man will willingly be out of the fashion Sometimes all these things are hidden in a Church fellowship or Congregation And hence it comes to pass that we have a strange kind of Godliness in the present Generation I speak not only of those who set up the Devil instead of God and follow his sensual lusts as if they were the motions of Gods Spirit which is the Ranters godliness but of theirs also who held Principles common with them and do the same things which they condemn in them but call them infirmities
Grace of God himself Against which defamation as heretofore I affirm the sober righteous and godly life may be lived in this present evil world or never at all Signs for examination Does the fear of God in which true godliness consists and by which men depart from evil and deny ungodliness dwell in thee Does the love of God in which consists true godliness live in thee Does this love of God constrain or perswade thee to Obedience and to keep the Commandments of God Godliness consists in Obedience to the will of our Heavenly Father not in a bare nominal or titular vocation only calling Lord Lord or Father but he that doth his will shall enter into the Kingdom of Heaven There is no approaching near God or winning upon him by names or Titles if we would draw near him it must be by works of piety 1 Pet. 1.16 17. It is written be ye holy for I am holy And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Divine Axiom 5. That Grace of God teacheth us to look for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ These words contain the End the Mark the reward of all our Labours of all our self-denyal of all our sober righteous and godly life viz. the Blessed Hope of the Glorious appearing of the Great God and our Saviour Jesus Christ Wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or glorious appearing of the great day star unto those who have walked in the light of the lesser Star both which are evidently aimed at in the Text 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the former the appeared Grace in the twelfth Verse 2. In this thirteenth Verse we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the later the blessed hope and appearing of the Great God c. If we take the words asunder we have in them 1. The Star 2. The manifestation of that Star 3. The expectation of that manifestation 1. The Star considered in its nature humane Jesus Divine great God both jointly Christ its influence the Saviour our Saviour 2. The manifestation of that Star and the lustre of that manifestation it has an appearing and an appearing of Glory 3. In the expectation we have 1. The Hope 2. The blessed hope 3. The expectation it self According to the natural order of handling this Text we must begin with the end of it 1. Jesus is the Christ 2. He is God and the great God 3. He is the Saviour and our Saviour 4. He hath a glorious appearing 5. He is the blessed hope And sixthly and lastly All they whom the Grace of God hath taught to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world ought to expect the blessed hope of the appearing of the great God and our Saviour Jesus Christ 1. Jesus is the Christ this Divine truth is the very Basis and Foundation of all the Christian Religion Other Foundation hath no man laid beside that which is laid Jesus Christ And therefore let us enquire into the meaning of both these names Jesus and Christ and shew the truth of this that Jesus is the Christ Jesus hath that name from saving Matth. 1. He shall save his people from their Sins Christ is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew according to John 1. which signifies Anointed i. e. with the Holy Spirit so Luke 4.18 The Spirit of the Lord is upon he for he hath anointed me This the Prophet Esay 61. spake in the person of Jesus And Jesus reads upon himself as he to whom it properly belonged for whereas three sorts and Professions of men were anointed Kings Priest and Prophets it was most just that he who was anointed with the oil of gladness above his Fellows King of Kings Lord of Lords and the Priest for ever after the order of Melchisedech and the great Prophet that he in whom all these Professions met in their eminency he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the Christ as he who was anointed by the Father to restore and recover the Salvation of the world Ye read often of him in the New Testament and promised in the Old who by the Sacrifice of himself should overcome death and bring life and immortality to Light 2 Tim. 1.10 But far more often does the Lord promise the Messiah or Christ in the Old Testament than expresly name him which the most ancient Chaldee Paraphrast observing where the Messias or Christ is intimated obscurely there he expresly names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus what Gen. 3.15 is said of the Seed of the woman Jonathan and the Targum of Jerusalem interprets to be done in the days of the Messiah Gen. 49 1. I will tell you what shall befall you in the last days the days of the Messias So Verse 10. and 12. Shilo so Exod. 40.9 Thou shalt hallow or sanctifie them for the Crown of the Kingdom of Judah they shall be holiness of holiness to the King Messiah who shall deliver Israel in the end of days and Numb 23.21 The noise of the King Messiah shall be among them So 24.7 The Kingdom of the King Messiah shall be higher than Agag his Kingdom shall be exalted The like we find in the Prophets and in the Psalms in above fifty places more The first Observation is Jesus is the Christ the highest Truth and deepest Foundation Mat. 26. Observ 2. The accomplishment of that Glorious Promise in Matt. 1. He shall be called Jesus the Saviour who shall save his people from their Sins Observ 3. Learn from hence the original of thy name O Christian man a name given by Oracle Acts 11.26 Axiom 2. Jesus Christ is called the Great God and our Saviour the Apostle might have referred to Esay 19.20 where the Saviour is called a Great One which might be also rendred a Prince as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies according to Acts 5. where Christ is called a Prince and a Saviour But if we here retain the word great why is he here called the Great God The reason may be because in Jesus Christ the Father displays his goodness the greatness of his Wisdom Truth Grace Joh. 1. The greatness and Fulness of his Godhead bodily Col. 2.9 In whom the Promises are all fulfilled 2 Cor. 1. The Father saith I will be but the Son saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am John 8.24.58 c. Observ 1. That the Lord Jesus is expresly called God and great God for what some say that this is to be understood of the Father its contrary to the Article of Faith that not the Father but Jesus Christ shall come to Judgment that he may reward his Believers who wait for him besides one and the same Article in the
when she shall be spoken of If she be a wall we will build upon her a Palace of Silver if she be a door we will enclose her with boards of Cedar If she be a wall This is the speech of Michael the Prince of Israel Chald. Parah A Palace or a Castle or Tower of Silver pure excellent and durable adorned with the Graces of Gods Spirit c. and strength and power against temptation that She may he an habitation of God through the Spirit Eph. 2.22 This Timuath Sarah was a City ill built and out of repair which Joshuah re-edified by which is signified what is dayly done in us by the true Jesus the Son of God when he takes place in our Souls he builds us up and repairs in us the old wast places Esay 58.12 and 61.4 Origen in locum Si darem locum filio Dei in me acceptum locum à me in anima mea Dominus Jesus aedificaret eum adornaret faceret in eo muros inexpugnabiles turres excelsas aedificaret in me mansionem si mererer dignum se patre John 14.23 Though it be a dark foul and defaced Image yet yield it unto Christ and he will make it bright and glorious like himself beautiful and glorious like the Sun Thus that which Joshuah 19.49 and 50. and 24.30 is called Timnath-Serah the Image of corruption Judges 2. Verese 9. is called Timnath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metathesis the Image of the Sun a bright and glorious Image the Image of the Son of Righteousness 2 Cor. 3.17 18. Sign Whether we have yielded up unto Christ our selves for his Inheritance Vide Notes in Rom. 13.1 Means Deut. 20.16 Of the Cities which the Lord giveth thee for an inheritance thou shalt leave nothing alive that breatheth c. And thus Joshuah dealt with the Canaanites Joshua 11.11 14. He destroyed all that breathed and so must we deal with all sin that breatheth in us As for example it is not enough for us to abstain from all outward acts of wrath perhaps we may be terrified from them by fear either of some imminent danger or the Judgment to come but this is not enough we must destroy the first motions unto anger which breath in us The like is to be understood of Concupiscence vain fear vain joy vain hope c. Thus Psalm 137. Blessed shall he be that taketh parvulos tuos allidit ad Petram The little ones of Babylon are the evil thoughts and motions which trouble and confound our heart so Babylon signifieth confusion Blessed shall he be that dasheth these little ones against the stone against the Rock Christ 1 Cor. 10. Thus we serve Babylon as Babylon hath served us Psalm 137.8.9 Jerem. 50.29 Apoc. 18.6 How is that Babylon endeavours to kill in us whatsoever breatheth toward God every good inspiration from God and toward God Gal. 5.17 Babylon Confusion destroyeth in us Thus Cain who laid the Foundation of the Devils City he destroyed Abel which signifieth a breath Thus must we deal with the little ones of Babylon Matth. 23.35 And the reason is in our common Law even such a little one left in an house hinders the intire possession of it can we allow our selves in such motions unto sin yet presume that Christ will take intire possession of us Especially remove custom in sin Consuetudo saith Bracton est longa possessio quae tollit actionem vero Domino Thus we must empty the house of all that ever breatheth that Christ may take the intire possession of us yet here we must have a principal care lest Satan over-reach us and hold possession then of us when we hope we are most free for when we have cleansed our selves from the pollution of the flesh and emptied our selves of carnal lusts which make men infamous in the esteem of the world we think our selves secure but the danger then is the greatest lest we be surprized and possessed with spiritual pride than which there is no greater sin when a man ascribes Holiness to himself by his own works and by them exalts and extols himself This last errour is worse than the first Matthew 12.43 44 45. The means to repel these assaults is to deny them Deny ungodliness and worldly lusts the Devil himself then flies from us when he is resisted James 4.7 Yea though a roaring lion 1 Pet. 5.9 So that if we lose possession we have none to accuse but our selves The lusts of your Father ye will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.44 If we resist them they are the Devils lusts not ours Sign All men are ruled by one Spirit or other good or evil and if good either a preparative Spirit which is called the Spirit of bondage and fear Rom. 8.15 or the Spirit of Adoption which accomplisheth the work of that preparative Spirit and this is called the Spirit of God and the Spirit of Christ David calls it the Holy and Princely Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 51. Establish me with thy Princely Spirit and this is the Spirit of Christ the Spirit of the Heir who ought to rule in us the Spirit of the true Isaac the Spirit of him who is born of the free woman Now according to this difference of Spirits we may discern whether the true Heir hath taken possession of us yea or no For not only his Spirit but the servile Spirits also strive to take possession of us Thus Ishmael derided Isaac the true Heir Abraham himself having as yet no other Issue even when he had the promise of the true Heir desired O that Ishmael might live in thy sight Gen. 17.18 Ishmael is from the spirit of bondage Gal. 4.24 which doth good and abstains from evil only for fear of punishment we read also of another servant which Abraham had Eeliezar Gen. 15.2 a servile Spirit also but of better condition than that of â—â—â—â—ael a mercenary servant who doth what he doth for his hire and hope of reward and Alâ—â—â—â— thought that Eliezar should have been his Heir Gen. 15.3 But indeed neither of the two no â—â—â—mael the Son of bondage nor Eliezar the Hireling may be Abraham's Heir He shall not be thine Heir saith God Gen. 15.4 for cast out the bond-woman with her son saith Sarah and God confirms it Gen. 21.10 11 12. And the Apostle makes use of it to our purpose in hand Gal. 4. who must then be the Heir Isaac the seed of the free woman the true Isaac which signifieth laughter and joy and this true Isaac is then born in us when we perform obedience from a willing and cheerful mind and with joy and gladness The Philosopher stumbled upon this Mystery Ethic. 2. that Christ was born hominibus bonae voluntatis Luke 2. And thy people shall be willing in the day of thy power Psalm 110.3 Now Beloved if we perform obedience out of a slavish fear or out of a mercenary hope the true Heir hath not
the validity and power of it in converting souls and working miracles For howsoever we acknowledge the word of Christ powerful both ways both before his Incarnation and in the days of his flesh as also by his Apostles and Ministers in the Primitive Times yet now we see not such powerful effects of the word For answer to this doubt 1. There is not the same reason why Christ's word should be alike powerful in working miracles upon the bodies of men and in conversion of their souls for howsoever I dare not say as some do that all miracles are ceased yet thus much I may say that miracles are useless among those who already believe And therefore our Lord wrought not miracles among the Apostles and Disciples who already believed on him But for the conviction of those who believed not Joh. 11. He called upon his Father and raised Lazarus for this end that the people might believe that his Father had sent him as appears vers 42. and by the effect vers 45. which is not only true in that particular but in the general also as Joh. 12.37 Though he had done so many miracles before them yet they believed not on him This appears also in the miraculous gift of tongues 1 Cor. 14.22 Where the Apostle tells us that tongues are for a sign not to them that believe but to them that believe not But prophesying serveth not for them that believe not but for them that believe where the Apostle also shews the diversity which is to be observed between the Word of Christ in working Miracles and converting Souls So that it 's possible that where belief in the Lord Jesus is not yet wrought the Lord may raise up some extraordinary Instrument of his and give a miraculous power unto his word to work Faith in those who believe not As for those who believe the Lord hath made a promise unto them of working other and those greater miracles Joh. 14.12 As for the power of Christ's word in conversion if Christ himself had not said so who durst The meaning is that the works which a Believer works by the Spirit of God and upon the spirits and souls of men are greater than those which our Lord wrought by his word upon the bodies of men And he gives the reason because saith he I go to the Father namely to obtain of him the Spirit of Power which afterward he poured upon them Act. 2. as an earnest of that Spirit which he promised to pour upon all flesh Joel 2. But the Word of Christ seems not to be so powerful for the conversion of souls as in the first times for we read of three thousand souls converted ar one Sermon Act. 4.1 and either five thousand more or two thousand at the least for the words are doubtful Act. 4.4 I answer the defect is not in the word which is always powerful but either in the Preacher or the hearer of it 1. In the Preacher two ways For either 1. He hath no skill Or 2. No authority to use it 1. He is not skilful in the word of righteousness Heb. 5.12 13 14. for he is a babe which is not to be understood of natural age but spiritual growth according to the new Nature and new Birth for Timothy was but a young man yet old enough to be a Teacher and example to believers in word in conversation in charity in spirit in faith in purity 1 Tim. 4.12 When men therefore of corrupt minds presume to be teachers of the word understanding neither what they say nor whereof they affirm 1 Tim. 1.7 How can we expect powerful effects from it The word is called the sword of the spirit Eph. 6. which comes out of the mouth of the son of man Apoc. 1.6 The sword cannot be wielded by any weakling by every novice Jether could not kill Zalmunna Judg. 8.21 As the child is so is his strength if they had stood in my counsel Jer. 23.21 But now they shall not profit this people vers 32. Nor by a mad man 2. In case he have skill and strength to use it yet he may be inhibited and not have authority to use it And that in regard of the people Ezech. 3.26 I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not be to them a reprover the reason for they are a rebellious house Amos 5.12 13. I know your manifold transgressions and your mighty sins they afflict the just they take a bribe and they turn aside the poor in the gate from their right therefore the prudent shall keep silence in that time for it is an evil time This is a great defect in regard of the hearer There are others also 1. Partly in regard of misunderstanding as when men are possessed with false and erroneous Principles which they have taken up upon trust what ever they hear conveyed or delivered unto them as our Lord told the Sadducees Ye err not knowing the Scripture nor the power of God yea men in errour so adhere unto them that they will not receive the truth it self but reject it as an errour As our Saviour tells the unbelieving Jews Joh. 8.45 Because I tell ye the truth ye believe me not and St. Paul saith 1 Cor. 1.21 that the world by wisdom knew not God 2. Another defect in the hearer is partiality in hearing he hears the word with respect of persons crying up some and decrying others The Church of Corinth and the Church of the Galatians were troubled with such such an one was Simon Magus Act. 8.9 He hath a Devil and is mad why hear ye him Observe then the ground of that courage and resolution which we see in godly men and true Christians they have Christs word of power residing in them Luk. 21.15 I will give you a mouth and wisdom which all your adversaries shall not be able to resist Act. 4.13 Peter and John waxing bold the Jews took knowledge that they had been with Jesus Act. 6. when the Libertines were not able to resist the wisdom and spirit by which Stephen spake Nehemiah reproved the Princes and they held their peace and found nothing to answer Neh. 5.8 2. Observe the only firm object of Christian Faith not only a word of truth for his Word is Truth Joh. 17. but a word also of Power whereby every word of God is ratified and confirmed Hebr. 11.32 33. This is the reason that a faithful man is able to do all things Psal 4.13 credenti omnia possibilia If the Word of Christ be a powerful word then hence Repreh Those who smooth and flatter Great Ones in magnifying their Power as if they were the only Potentates Such were the flatterers of Canutus sometime a King of this Island which he confuted sitting on the shore pleasing some flatterers commanding the Sea it should not touch his feet being wetshod he shewed that of Solomon Eccles 8.4 to be most truly meant
of the King Christ that in the word of a King there is Power whom the winds and the sea obey Mat. 8.27 who saith to the sea hitherto shalt thou come and no further and here shall thy proud waves be stayed Job 38.11 Cyrus passing over Ganges when either some of his horses or some of his followers were drown'd he made War with the River and divided it into three hundred and sixty channels Xerxes chastised Hellespont with three hundred verbera stripes compedes injecit and cast fetters into it Thou art carried quò iste velit with thy loose and violent passions like wild horses Christs powerful word will guide thee but thou must not be like the Horse and Mule which have no understanding Psal 32. If Christ's Word be a powerful Word what power hath it with thee If thy Father or some rich friend should say to thee I will not forsake thee c. such a word thou wouldest not doubt of Now God saith I will not leave thee nor forsake thee c. Thou distrusts him in these dangerous times yet what can they give thee Whereas man lives not by bread only but by every word that comes out of the mouth of God Godliness hath the promise both of this life and of that which is to come If the Word of Christ be powerful to every man and not with thee what 's his powerful word to thee we are taught to magnifie Christ and his Power The word of Christ is so powerful that he casts out the spirits with it and healed all that were sick with it Is his Word so powerful with thee I must not look for Miracles No! yes greater than he himself wrought well then try thy self by these marks 1. Thou hast a spirit of pride if Christ's word be powerful with thee that will prevail with thee to be humble Mich. 6.8 He was humble Matth. 11. If not thou hast not received Christs powerful word where Christs word prevails the lofty looks of men are humbled Isai 2.11 12-17 His word brings down the high looks of the proud So mightily grew the Word of God and prevailed Acts 19.9 The woman Luk. 13.11 had a spirit of infirmity and was bowed down eighteen years Thou hast been a Leper bowed down toward the earth and earthly things Christs powerful word raised her if it be in thee it will raise thee Thou when thou committest any iniquity art a weakling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleight so weak to give way whence wickedness proceeds Ezek. 16.28 29 30. Gen. 49.4 But she had Faith to be healed and so mayest thou Means Mix it with Faith Hebr. 4.2 The word being heard profited not being not mixed with faith They believed not the word of the spies to be a word of power it was not one with them Numb 13. Object I do believe it Resp As a word of truth but not as a word of power for in the word are two things Truth or Faith Power and Virtue 2 Pet. 1. A believer and lose the soul A man may have a kind of saith implicite and weak which if it be Grace will put the believer upon duty commonly the faith wavers and then it profits not Example in Jacob Gen. 4.5.26 They told him Joseph was alive and that he ruled over all the Land of Aegypt it was too bigg to enter into his heart but seeing the waggons his heart revived vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength and vertue came to his faith Two of the Spies told the rest they would fight for the good Land which the Lord had given them but they doubted Num. 14. Mat. 14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see an Example of overcoming in Abraham's faith Rom. 4.18 Consider who is it that speaketh not you but the Holy Ghost he that heareth me Should the Preacher preach men dead as St. Peter did Ananias and Saphira there would be more trembling at their word so the people trembled at the approach of Samuel 1 Sam. 16.4 and the Corinthians received Titus with fear and trembling 2 Cor. 7.15 Consolation to the soul that receives this powerful word that 's willing and desirous to be reformed by it Fervet avaritia c. sunt verba voces c. hast thou high swelling thoughts the Word is an hammer to level them what ever malady the Word is a Catholicon an universal remedy 't is able to save the soul The Word is useful to the Minister and the People 1. To the Minister that since the Word of Christ is a word of power 1. That it be powerfull in him 2. That it proceed powerfully from him 1. That it be powerful in him by the operation of it upon himself the Word of the Law is compared to fire Deut. 33.2 the most powerfull and the most active Element such indeed it is received according to the operative power of it when the Spirit of the Lord kindles it and it becomes the law of the spirit of life it burns up corruption in the heart His Word was in me as fire Jer. did not our hearts burn within us Luk. 24.32 The heat of the heart is a sign of vehement motion Mine heart was hot within me while I was musing the fire kindled and at last I spake with my tongue Psal 39.3 Jer. 20.9 2. That it proceed powerfully from them like to fire it cannot be hid They so spake that a great multitude of the Jews and also of the Greeks believed they spake like the Lord as having Authority so they observed the boldness of Peter and John Act. 4.13 and took knowledge that they had been with Jesus So there were who were called Boanerges and one Simon the Canaanite Zelotes Mat. 10.4 Act. 1.13 Preach it as his command At thy word I will let down the net Thus St. Paul for himself and his fellow Apostles in all things approving our selves as the Ministers of Christ wherein especially in the word of truth by the power of God 2 Cor. 6.7 Reproves 1. Those who speak honourably and plausibly of the Word yet conform not to it 2. Those who are not obedient to the Word themselves yet preach a Word of Power to others touch them not with one of their fingers 3. That steal the Word one from another Jer. 21.28 32. The old true Prophets spake with Power and Authority Verbum Domini Mat. 7.29 The Scribes destitute of the Spirit of God and of Power only related their own Doctrines they had learned of their Rabbies Rabbi Simea Hillel c. Christ spake with that Majesty that the Prophets of old spake Haec Zeno haec Aristoteles c. quid meum tuum Senec. But St. Paul spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in demonstration of the Spirit and Power 1 Cor. 2.4 This was madness to the Jews who had heard no such authoritative words a long time before not from the time of Esdras when the Prophets ceased say the Jews There are who speak rodamontado high words to
they thought they were acted by Eliah's Spirit and carried with his zeal but they were deceived a zeal indeed they had but not according to Knowledge nor according to Charity and therefore such as proceeded only from humane passion not from divine instinct and motion for the Son of Man came not to destroy mens lives but to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Solomon Wisdom is a loving patient and gentle meek and loving spirit such is the Spirit of Christ such is his Government patient and gentle and meek and loving they are but young Disciples at the best who are acted by any other spirit they which pretend Eliahs spirit let them shew it by Eliahs holy life Christ the Son of Man had sown good seed in his field i. e. the children of the kingdom in the world but the Devil he sowed his tares i. e. wicked men among them Matth. 13. Now the young harvesters of Christ these would go presently and pluck them up by the roots vers 28. the Lord of the field was more patient than his over-hasty servants he gives command that both grow together till the harvest vers 30. The Judge of all the world would not have sentence executed speedily on Malefactors and truly Beloved did we as we ought consider as the patience of our Lord so likewise our own forepassed lives we would not so rashly proceed against others whom we conceive less holy than our selves to this purpose let us hear the Apostles counsel Tit. 3.1.5 Joh. 8.3.11 This makes for the great Consolation of Christians that Christ ruleth and governeth all things Hallelujah be glad praise and land Apoc. 19.6 for the Lord God Omnipotent reigneth hee 'l have a special care and will provide well for his own Subjects Christ is so good a Prince that he hath not a rebel in his Kingdom but he feeds them Luk. 6.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more then will he be provident for his own obedient and loyal Subjects both guarding and protecting them from all evil and procuring unto them all good things necessary for them This though I well know Christs understanding Subjects easily yield unto as knowing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine providence and the hidden wayes of God which are reasons of State unknown to others yet some weak ones there are apt to misconstrue the acts and proceedings of the King such is the weakness of some that they conceive all passages of providence must stoop and agree with their particular conveniencies not considering that he who supports them and governs them governs also all things c. not considering that as there is a special providence over the Saints so there is a general providence over all the world Before the Babylonian Captivity things were in such a condition as they are now with us this was the weakness of Baruch to whom the Lord directs a special prophecy by Jeremiah Jer. 45.1 Before the destruction of Jerusalem the Lord warns his Disciples of this Mat. 24.6 Ye shall hear of wars see that ye be not troubled for all these things must come to pass And St. Paul sent Timothy to comfort the Thessalonians against this affliction Your selves know that we are appointed hereunto Bildad takes up Job roundly for this Job 18.4 Mind thine own business arm thy self with patience and let God rule the world yet this hinders not the particular providence but that the eyes of the Lord are over them that fear him yea the eyes of the Lord run to and fro to shew himself strong in the behalf of them that fear him 2 Chron. 16.9 But alas I live in the midst of the sinful world what notice can be taken of me As it is the great folly of wicked men that they think they shall escape though they commit iniquity for how can notice be taken of them so it is the great weakness of the Saints He hath promised to be a little Sanctuary Ezech. 11.16 In a general confusion he threatens Isai 3. for proof of this 2 Pet. 2. Such a gracious promise the Lord makes to Ebedmelech Jer. 39.16 17 18. and to Baruch Jer. 45. Psal 37.19 But what shall I eat what shall I drink Our Lord tells us that for these things the Gentiles seek they are heathenish cares He hath promised in the dayes of famine they shall have enough Psal 37.19 Will not he that feeds the Ravens feed his own Children cast all your care upon him Though the Lord can deliver from all these and can provide supply of all temporal good yet if he do not we ought not to be troubled Dan. 3.17 18. Though he kill me yet I will trust in him But alas I have a great burden of sin He who beareth all beareth thy sins also Act. 13. More NOTES upon HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had by himself purged our sins THe grounds of our Saviours Right and Title unto all things are 1. his Creation 2. Conservation and Gubernation of all things and 3. Restauration of Man Of the two former I have spoken I come now to the third Making or having made or wrought the purging of our sins by himself in which 1. the work it self done he maketh or hath made the purging of our sins 2. how he wrought it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself Purging of sin is not only remission pardon or forgiveness of it but also cleansing purifying and taking it away which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere This purging of sin was signified in the old Law by washing sometime in the water as in that Baptism figured by the Sea through which the Israelites passed as it were a Baptism in the name of the Father 1 Cor. 10. Sometime with blood Revel 1.5 Jesus Christ hath washed us from our sins in his own blood as it were a baptism in the name of the Son Sometime with fire he shall baptize you with the holy Ghost as with fire Matth. 3.11 A Baptism in the name of the holy Ghost This purging of our sins Christ works Esay 53. vers 4.10 by shedding of his blood which was figured by the high Priest Heb. 9.7 who every year went into the second Tabernacle or Sanctum Sanctorum not without blood of bulls and heifers But Christ being come an high Priest of good things to come entred into the holy by his own blood For almost all things by the law were purged by blood and without shedding of blood there is no remission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Aorist and therefore may be rendered indifferently in the perfect or present Tense 1. In the perfect so he hath wrought the purging of our sins The Lord herein observed a proportion Rom. 5.18 19. For as by the offence of one judgement came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life So that
do the same thing Christ out of meer grace by way of benefit unto believers and believers out of duty by way of service unto Christ Christ enabling believers with strength to do his Will and belivers in that strength doing the Will of God and Christ The Lord promiseth a new heart c. Ezech. 18.31 He purgeth us yet commands us to joyn with him and purge our selves True it is that Christ hath overcome the Dragon Rev. 12. Yet the Dragon makes war with the womans seed vers 17. And Christ mean time expects that his enemies be made his foot-stool Heb. 10.13 for as Joshuah having overcome the five Kings Josh 10.25 he called for all the men of Israel A carnal Jew or a Jew outward in the flesh thinks of nothing here but wars and slaughters c. But he who is a Jew inwardly knows that all these things befel them in a figure 1 Cor. 10. that the true Joshuah having subdued the principalities and powers of darkness delivers them over unto us to be crucified and slain Behold I give you power to tread on serpents c. Joh. 16. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall thrust out the enemy before you and shall say destroy them Deut. 33.27 Christ hath suffered for us leaving an example that we should follow him c. 1 Pet. 2. Thus 2 Cor. 1.6 Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 I fill up that which is behind of the passions of Christ Though Christ works the purging of our sins yet he commands us to cleanse our selves from all pollution of flesh and spirit Revel 6.7 See then the accomplishment and fulfilling of all those Types and Figures in the Old Testament where the unclean are said to be purified and purged The woman purged from her uncleanness by offering a Lamb Levit. 12. was a figure of the Lamb of God that taketh away the sins of the world Joh. 1. The Leper Levit. 14. is cleansed by killing one bird and letting the other fly and so the spirritual Leper is cleansed by Christ put to death in the flesh but quickned in the Spirit 1 Pet. 3. vers 18. The Issue is cleansed by washing in running water Levit. 15. Christ is the Fountain of living water set open for sin and for uncleanness The Bullocks and the Goats must be slain to expiate the sin of the Congregation Levit. 16. and if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Heb. 9.13 14. These were Ceremonial uncleannesses figuring Moral he purged also the Moral ones Hoseah must marry an harlot Hos 1. Hoseah signifieth a Saviour or cleanser who purgeth adultery and all uncleanness See our Lords Genealogie Matth. 1.3 Judah begat Pharez and Zarah of Thamar an incestuous woman Vers 5. Salmon Boaz of Rachab an harlot so called Josh there is no story in Scripture of that marriage Boaz begat Obed of Ruth no very modest woman Vers 6. David begat Solomon of her that had been the Wife of Vriah an adulteress There 's no other woman except the Virgin but those in our Lords Genealogie to imply this purging of corporal polution by her Xenocrates is commended that he took Palemon a luxurious fellow a companion of harlots and fidlers and brought him to his wits So is Socrates highly praised that he won Phaedo out of an whore-house into his Philosophy School How much more highly to be commended is our Lord and Saviour who hath undertaken the purging of Jews and Gentiles yea of all mankind Jer. 3.1 2. 1. Sin is filthiness See Notes on Psal 26. 2. We are all defiled with this filthiness Ibidem 3. Christ purgeth out this filthiness out of us For our better understanding of this we must know that whatsoever is to be purged is either 1. Such uncleanness as may be washed away 2. Or else it s such as may be burned or consumed Therefore the Jews tell us of two kinds of Spirits 1. The one inhabiting the body a foul fiend and this was understood by all the unclean spirits which our Lord cast out in the Gospel These declare themselves in the works of the flesh which are commonly called peccata carnalia 2. The other is a subtil spirit spiritual wickedness in heavenly things Ephes 6. These declare themselves by their works as envy pride covetousness c. rash heady ignorant zeal which are called peccata spiritualia Now that the Lord might perfectly purge away all our filth and all our dross of what kind soever In regard of the first he is compared to the Fullers sope The law of it self is water but is a weak water yet such as it is it discovers the difference between the filth and the cloaths by the law is the knowledge of sin but it works it not out it 's like scurvy grass and some other kind of weak purges provokes and raiseth the corrupt humour Rom. 7.9 When the commandment came sin revived but it cannot purge it out Christ himself is the clean and strong water of which Ezechiel 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness c. The first way makes the first lather 2. But a second lather is necessary for the cleansing of the cloaths And that is Christ compared therefore to the fullers sope Malachy 3.2 Or rather herba fullonum The fullers herb 2. That other thing to be purged is compared to the dross of Metals Psal 119.119 The ungodly of the earth are like dross Therefore our Lord is compared to a refiners fire Mal. 3.2 Or rather to the furnance conflatorium Thus he purgeth the sons of Levi both Minister and People all that cleave unto him they are the true Levites So St. Paul speaks of himself and all those who are entrusted with the word of God 1 Thess 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tryes us before he trusts not as pleasing men but God who tryeth our hearts Therefore the law purgeth away the filth of the daughters of Sion the elect souls by the spirit of judgement and the spirit of burning Esay 4.4 The spirit of judgement i. e. of the Son to whom all judgement is given Joh. 3.5 And by the Spirit which is fire Matth. 3.11 For as the first creation generally was of water and spirit moving upon it Gen. 1. So is the second or new Generation Except a man be born of water i. e. the son and of the holy Ghost c. Joh. 3. according to this means he saved us by the washing of regeneration i. e. the Son and his Spirit follows and the renewing of the holy Ghost Tit. 3.5 He leadeth us through fire and water before he brings us
of a most wise man think O how much more wise is the only wise God Good only good powerful the power beautiful take off and raise thy thoughts higher how much more beautiful is the Author of this beauty Patient how much more patient is the God of patience who yet suffers such sinners as we are Sursum corda This reproves the curiosity and prophaness of presumptuous men who pry into the unsearchable Majesty of the Highest God a sin forbidden the Israelites upon pain of death Exod. 19.20 Nor was this curiosity forbidden the people only but the Priests also they must not always enter into the holy place Levit. 16.2 Scrutator Majestatis opprimetur à Gloria Prov 25.27 This was threatned often and inflicted on those of Bethshemesh 1 Sam. 6.19 where fifty thousand and seventy men perished for prying into the Ark of the Majesty of God a great punishment you 'll say but the sin also is exceeding great that Bats and Owls living and delighting in their darkness should presume in their darkness to search the Majesty of the Highest God who dwells in light inaccessible let them consider this who in sin search and would know all things Sicut qui mel multum comedit non est ei bonum sic qui scrutator est Majestatis opprimetur à gloria The Text is obscure the best reading is in the vulgar Latine Knowledge is as sweet as honey to the taste men desire nothing so much delectatur os vita contradicens mentitur And 't is noted of the English quod ament dulcia But as the Physicians observe honey is exceeding flatulent and windy and we may say the same of knowledge especially of Heavenly things it 's exceeding windy without charity it puffs up 1 Cor. 8.1 It makes men proud and high minded whence the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sciens doctus a knower never an edifier a little of it does the deed as one Bean rattles more in a Bladder blown up than a Sack full Yea as Honey turns to Choler so doth this knowledge of the Divine Majesty it makes men angry fretful envious and malicious The wise man's counsel is very good Seek not out the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see the things that are in secret Ecclus 3.21 22. And that elegant speech of the Apostle Rom. 12.3 I say through the Grace that is given to me unto every man among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As God hath given to every man the measure of faith and Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind not high things but condescend to men of low degree be not wise in your own conceits Though the Levites might bear the Holy things yet they might not pry into them Numb 4.18 19 20. Thus we may bear the name of the Majesty of God Paul was a chosen vessel for that purpose Acts 9. and 't is the Duty of us all 1 Cor. 6. ult for Coloss 1.26 Mean time let us not discourage the Humble Soul who empties it self of it self and seeks the fulness of it self in God who seeks not for its own Glory but for the Glory of the Great God who searcheth not the knowledge of the Majesty of the Great God but the will There are who discourage the Saints of God from aiming at the very highest so Zophar Job 11.7 But all that Job's Friends say of God are not true Job 42.1 For the more humble the Soul is the nearer it draws to the most high God That which we read Psal 138.6 Though the Lord be high yet he beholdeth the lowly is not truly translated quamvis tamen though and yet are both supplyed against the drift of the Text we alter the sence of the proposition for the Text sounds thus The Lord is high and beholds the lowly implying what they most earnestly aim at because the Saints are lowly they come more neer and within the kenning of the most high God Yea we may render the words thus Because the Lord is high he beholds the lowly so the LXX and the Latin Text read them Thus also another Scripture is mistaken Isa 57.15 Thus saith the high and lofty one who abides for ever whose name is Holy I dwell in the highest and holy with him also who is of a contrite and humble spirit as if the Text imported that though he dwells on high yet also with the contrite and humble spirit whereas indeed the Text sounds thus I dwell in the height and holy even with him that is of a contrite heart c. So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest God rests in his Saints and the Vulg. Lat. Et in excelso in sancto habitans cum contrito humili spiritu c. the more lowly the more neer unto the most high God and the more proud and high minded the farther off from the highest God for so the Psalm 138. having said because the Lord is high he beholdeth the lowly he presently adds he beholds the proud afar off whence it evidently appears that by how much the more high-minded we are the farther off we are and more remote from the most high God the more lowly contrite and humble we are the nearer we approach unto the Majesty of the highest God this is not obscurely intimated wherefore it 's presently added that he took away the high places I know well those high places according to the History are those wherein they were wont to worship before the Temple was built and some Kings as Asa are commended with that exception yet the high places were not taken away but Jehoshaphat took them away There is a pride and haughtiness of spirit which like a moth breeds in the best actions which many good men according to their degree of goodness mortifie not but Jehoshaphat's heart being lifted up in Gods wayes he took away the high places and high things pride haughtiness and ambition It 's no marvel though the Ministers of the highest God all inferiour Authority be despised when the highest God himself is despised Exhort Since God hath a Throne of Majesty in the highest that our hearts may be lifted unto the highest God Many men deceive themselves in this sursum deorsum are divers in Gods estimate and mans We think God is above in a lofty mind and high spirit the Devil is there God is in humility and lowliness of spirit It is said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 what had he an high mind the terminus ad quem whither his heart was lift up will decide this question it was lift up to the ways of the Lord where are those wayes in humility and lowliness Mich. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble
hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly â—â—ft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâ—mbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
men Isai 53.3 4 c. yet God the Father who knew him did ever own him love and honour him and so much the more for his humility patience love and mercy towards men Isa 49.7 8. Thus saith the Lord to him whom man despiseth to him whom the nation abhorreth chap. 53.2 3-7 12. He hath neither form nor comliness and when we shall see him there is no beauty that we should desire him the words are in praeterito who hath seen any beauty in Holiness and Righteousness that is Christ from the beginning that hath been despised and rejected of men c. that hath been slain from the beginning of the world the life of God condemned and despised and slain in Abel Enoch Noah c. Observ 4. Observe the Supreme Dignity of God the Son and since the excellency of Religion ariseth from the eminency of the object whom we worship The Son of God is God himself even as he is the Son of God so the Apostle he thought it no robbery to be equal with God Phil. 2. To affirm himself to be a Son of God by Creation or Imitation they could have born it they affirmed the like of themselves Joh. 8. We have one Father even God but to be of one essence with the Father and so to be equal with God so Jesus Christ was the Son of God and so they understood him Joh. 5.18 Exhort 1. Kiss the Son Chald. accipite Disciplinam learn Doctrine of the Son Exhort 2. To walk worthy of our God that he may own us also for his Sons and Daughters and say even to every one of us Thou art my Son thou art my Daughter You will say that 's impossible for the Lord hath but one Son True but one Natural Son yet he hath made a precious promise to some that they should be partakers of his Divine Nature yea what is wanting by Nature is supplyed by Adoption and Grace and therefore Adoption is described to be Actus legitimus naturam imitans ad eorum qui liberos non habent solatium inventus A notable Argument of Gods Love unto us That though he hath a Natural Son yet vouchsafeth to take such as walk worthy of God into his houshold and account them for his Sons and Daughters What wonderful love the Father hath bestowed upon us that we should be called the Sons of God 1 Joh. 3.1 Syr. That he hath called us so and made us so he predestinates us unto the adoption of children through Jesus Christ Ephes 1.5 What wonderful love the Son hath bestowed upon us that we should be called the Sons of God as many as received him Joh. 1.11 12. He is not ashamed to call us brethren Heb. 2. LOVE is a sign of being begotten of God 1 Joh. 5.1 If therefore we hate those who are begotten and born of God we are not born of him An Aethiâ—pian woman brought forth a white Child whereupon her Husband hated her accused her of Adultery c. It is the condition of the true Christian Church She is black but comly as the Tents of Kedar She brings forth Andromeda the Wisdom the Son of God and so becomes hated and accused of Adultery persecuted unto death Revel 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are my people children that will not lye In the Ancient Comedies the children that were lost and came afterward to be known had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper marks by which they were known O Beloved we all arrogate and challenge this noble title of Children of God unto our selves when yet it 's much to be feared it belongs not unto us Let us therefore examine our selves by the marks of Gods Children by which he will know us and own us 1. Negative Phil. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are such who is there but some or other blame especially when men see all faults in others none in themselves but the meaning is the Children of God are such as no man can justly complain of otherwise who so blamed as Christ and his Apostles and the Christians every where spoken against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blameless Syriack without spot Ephes 5.27 Deut. 32.5 Your spot is not the spot of his children Trem. Vitiositas illorum aliena est à filiis Dei qui justus rectus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without rebuke in the midst of a perverse and crooked generation like Lot in Sodom Job in the Land of Vz especially Isa 63.8 They are my people children that will not lye The Apostle exhorting to conformity unto the Son of God the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Ephes 4.25 put away lying Among whom ye shine like lights in the world or shine ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Affirmative whereof some evidence us to our selves as the spirit of Adoption or to others as Faith Hope Love Hope 1 Pet. 1.3 Hope purifieth the heart these render men like unto God Holy Merciful Pure 1 Joh. 5.1 He that believeth that Jesus is the Christ is born of God Easie the devils believed it This is a new Creature i. e. Faith worketh by Love and he that doth Righteousness is born of him 1 Joh. 2.29 We are the children of God by Faith in Christ Jesus Gal. 3.26 The Spirit of Adoption Rom. 8.14 15 16. Brotherly Love by this shall all men know ye are my Disciples c. Joh. 13. 1 Joh. 5.1 Every one who believes that Jesus is the Christ is born of God and every one who loves him who begat loveth him also who is begotten of him according to that of our Saviour Joh. 8.42 If God were your father ye would love me for I proceeded forth and came from God whether doth the spirit lead you into all Truth all Righteousness Gal. 5.22 23. Ephes 5.1 Be ye followers of God as dear children Here is great strife among Christians who should be the genuine and true Christians the true Sons of God there are no marks by which we can be so discerned as these no marks that our God will own us by like these The Jews would gladly have God father them but they easily discovered whose children they were Joh. 8.44 Ye are of your father the devil How doth he prove that For saith he the lusts of your father ye will do A man by this may soon discern whose Son he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a lust to do them so they that will be rich 1 Tim. 6. A man è contra proves himself the Son of God by being willing to do his will Genuine Children imitate their Fathers Ephes 5.1 they will not endure them to be injured blasphemed they think highliest of them If a Prince smite a beggars child he will threaten to tell his Father He judges well of all his actions cutting fair boughs treading beautiful Grapes Media Geniti ex patre Joh. 1.12 They who were to be begotten unto God were sons of peace Matth. 5.9 enquire if the son
of Peace be there The woman that would not have the child divided was the true mother of it Quotquot spiritu Dei aguntur hi sunt filii Dei Rom. 8.14 15. Do good to them that hate you c. that ye may be the children of your Father He that overcometh shall inherit all things and I will be his God and he shall be my Son Revel 21.7 Whom should he overcome whom but the Old Enemy the World and the Flesh these lay continual siege unto the Soul If a man could overcome all the world if he overcome not these he shall not be Gods Son Some are overcome by wine some by flattery Alexander the Great is of all other in Story reported to be the greatest Conquerour and rather than all other the Conquerour of the world yet was he overcome by these two brutish and foolish lusts Drunkenness and Flattery When Jaddus the High Priest called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son as the Jews and Greeks called young men his Flatterers told him that the Priest had called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6 14-18 We know how to separate one from another condemn and judge one another but the Apostle calls for separation from the iniquity Pray for the Spirit of Adoption 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein is 1. God the Fathers Act 2. The time when or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mark and evidence of the Fathers Generation This day have I begotten thee viz. because he is the same day light and splendor with the Father So that in the words are these Two Divine Truths 1. God the Father begat Jesus Christ from Eternity 2. God the Father hath begotten Christ the same day light splendor and brightness with himself 1. God the Father hath begotten the Son from Eternity The truth of this appears Prov. 8.22 The Lord hath possessed me the beginning of his way It is a most evident place to prove the coeternity of the Son of God The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath Created me so the Syriack LXX Arabick what might be doubted hence that therefore the Son of God should be a Creature is easily prevented by shewing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Create is of most large signification and is rendered by the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget to generate which is more proper here or if we read and understand the word possess it may be of good sence here as God the Father possessed his Son from all Eternity as an hidden treasure which he produced or made appear in the Creation of the world To this purpose the Son of God speaks Isa 49.2 In the shadow of his hand he hath hid me and made me a polished shaft in his quiver hath he hid me The beginning of his way Christ is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 as Behemoth Job 40.19 Isa 9.6 Mich. 3. Castellio There is no Reason à priori in regard of time since the Ancient of Dayes and his Son are both Coeternal Some Uses for our Contemplation some for Life and Action the Fathers and the Sons properties whereby they are distinguished in the Trinity the Fathers to beget the Sons to be begotten The gennetical act which makes God a Father and Christ his Son and the Relation between the Father and Son are Eternal This is the Idea of Procreation of Children whose counterpart is seen in the Creatures unto whom God hath imparted it This Eternal Generation also is the Idea and pattern of that power and faculty to procreate Spiritual Children unto God for so he who is a Spiritual Father he begets Spiritual Children unto God Gal. 1.16 He was pleased to reveil his Son in me that I might preach According to this he saith In Jesus Christ I have begotten you all 1 Cor. 4.15 through the Gospel and chap. 9.1 Gal. 4.19 Of whom I travel in pain c. whom I have begotten in my bonds Philem. 10. And this is a great difference between such as teach out of the Letter and are Ministers only of the Letter and such as Minister not only the Letter but the Spirit which distinction ye have 2 Cor. 3.6 for saith he though ye have ten thousand instructors in Christ yet ye have not many Fathers c. 1. As to the time some understand this spoken of Christ's Incarnation and Nativity because St. Peter cites the first words of the Psalm and applys them to what Herod and Pontius Pilate with the Jews had then done to Christ in the flesh Act. 4.25 28. 2. Others understood this of Christ's Resurrection because St. Paul Act. 13.33 cites these words where he mentions the Resurrection To the first I answer God did then beget his Son in the Flesh according to the promise yet Peter and the rest of the Apostles quote not the words in the Text. But that which they did to Christ in the flesh had been done to Christ long before in the Spirit Psal 22.1 My God my God why hast thou forsaken me c. Vers 22 Esay 49.7 Whom man despiseth whom the nation abhorreth Esay 53. Zach. 12.10 11. They shall look upon me whom they have pierced and they shall mourn for him They have pierced both the Father and the Son they have hated both me and my Father The words may be read as well in praeterito as in futuro 2. As for that other place Act. 13. It 's fitly alledged for by Christ's Resurrection God did mightily declare him to be his Son as Rom. 1.4 Though this Psalm did prophetically speak of things to come yet it spake of things both present in Davids days and past before his time And therefore Lyra and most of the Fathers do well and rightly understand this of an eternal day For eternity is always present nothing by-past or to come is properly to be found in it Of this St. Peter speaks 2 Pet. 3. last To him he glory for ever Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the day of eternity in diem aeternitatis So the Vulg. Lat. Christ was begotten of his Father from the days of eternity ut supra in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josuah is the son of Nun Numb 11.28 i. e. the Son of the eternal David the sons of Jesse i. e. the being and 1 Sam. 17.12 He went for an old man in the days of Saul the figure Antiqui Dierum The Fathers begetting of the Son is a perpetual act he begets him every day and hath done in and before all ages Mich. 5.2 He raiseth up his Son Numb 10.35 Let God arise c. So Psal 68.1 One Chald. Be thou reveiled O Lord Another Be thou reveiled O word of the Lord For the enemies of God are his Churches enemies Act. 9. Saul Saul Why persecutest thou me Zach. 2.8 He that toucheth you toucheth the apple of mine eye Esay 41.2 Who raised up righteousness from
to stand before him and that ye should minister unto him And sometimes to 3. Angels Psal 103.21 Praise ye the Lord all ye his holy ones hosts ye ministers of his that do his pleasure These are they who are said to stand in the presence or before the Lord Matth. 18.10 Luk. 1.19 Gabriel which stood in the presence of God and was sent Esay 6.2 Esay saw the Seraphims standing Esay 63.9 The angel of his presence Dan. 7.16 one of them that stood i. e. in the presence of God interpreted the dream to Daniel Zach. 6.7 among those that stood i. e. in the presence The ministring Spirits are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers both because they minister unto God and unto men the Saints for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning fire Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery flames all translations come to one and the same purpose The ministerial Angels are of a fiery nature So 2 King 2.11 Eliah was translated in a chariot of fire and horses of fire and chap. 6.17 of that book the mountain was full of horses and chariots of fire round about Elisha and of this nature were the Cherubims Gen. 3.24 with their flaming sword By which we may perceive that the flame of fire is not only for the punishment and destruction of men as if God made his Angels a flaming fire for that end O no the divine and heavenly fire and light whereof the Angelical Ministers are partakers is not destructive but preservative like the fire in the bush which burned but the bush was not consumed We perceive a shadow of this in Nature The spirit of wine yea many other like extractions are so far from destroying that they restore foment and cherish nature yet so that that rule be observed Nunquam utilis est nisi quando necessaria such fiery extractions are never profitable but when they are necessary Yet the Lord useth also the flaming sword of his ministerial spirits for the execution of vengeance 2. Thess 1.8 Generally they are the instruments of the most high God who worketh in them and by them his own will So the Prophet David Psal 103.20 21. Bless the Lord ye angels who excel in strength that do his commandments and hearken to the voice of his word Bless the Lord all ye his hosts ye ministers of his that do his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are Christs Ministers they ministred at his Conception Nativity Fasting in the Wilderness at his Agony in the Garden the Angels ministred unto him at his Resurrection and Ascension They hide their faces at his presence Esay 6.3 That this is meant of Christ appears Joh. 12.41 These things said Esayas when he saw his glory and spake of him Repreh Our inertness our laziness we pray that Gods will may be done by us and they move as swift as the wind they are Spirits they go through with their work as active as the fire but we how slowly do we move how coldly But the Patriarchs of old how ready were they as Abraham Jacob c. But what do we Haec fierent si testiculi vena ulla paterni Viveret in nobis Exhort Receive these Messengers of our God these ministring Spirits these flaming fires they bring their welcome with them The law is given by the ministration of Angels the fiery law Deut. 33. They go before the Lord even then when he comes out of Sion Psal 50.2 3. Out of Sion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall burn before him Ainsw and 97.3 But how shall I know the motions of the one from the other The good Angel Gods Minister inflames thee to good actions heavenly spiritual godly as the fire tends upward the evil Angels incline downward Cast thy self down headlong all these things will I give thee si eadens adoraveris me Matth. 4.9 The Reason partly in regard of 1. God to whom they are conformed and 2. The Saints 1. In regard of God to whom they are conformed He is a consuming fire Deut. 4.24 And since Amor amantem transformat in rem amatam He that loves another will render himself as like another and another as like himself as may be as Jonathan stript himself God the Heavenly fire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that burning fire of Core which is God himself makes his Servants his Ministers his Favourites like himself 2. In regard of the Saints whom they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they purge and purifie them as the fire the Metals The Seraphim purified the lips of the Prophet Esay 6. Psalm 17.3 3. A third reason may be in regard of that common love to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a publick Officer and Minister inflamed with love to God whose Minister he is and with love to the Saints 4. A fourth is Since we fall from our God that fire of love iniquity abounding our love is grown cold and wants incentives the fiery motions of Gods Angels to kindle it observe the reason of that zeal and ardency that fervour and earnest desire in the Angels to do the Lords will they are described by it Psal 103.21 There is a fire within them His word was in me like a fire Observ 1. Learn from hence the Dignity of Angels the Dignity of Servants is advanced by the Dignity of those whom they serve Object Even the Devils are his servants they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Lord calls Nebuchadnezar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 25.9 Observ 2. Oberve the preheminence and highest Dignity of the Son of God to whom the Angels themselves are Ministers Observ 3. Observe the great condescent and humility of the Son of God Luke 22.27 I am among you as he that serveth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took upon himself the form of a servant we put him to the basest offices in the house Confer Notes on Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprov Reproves the proud haughty spirit of man Luke 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we over-value our selves and undervalue our Brethren we soar aloft every one above other and every one of us would be some body in the world and we esteem poorly and basely one of another O what a contrary example do the highest Angels the Angels of Gods face and presence give us they are our Ministers What a contrary example doth the Son of God give us to whom the Angels are Ministers yet is he among us as one that serveth O how contrary is the word of our God herein unto us In honour preferring one another Rom. 12.10 David served his Generation Honour all men 1 Pet. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a price upon all men Should a man undervalue any
into their Masters affections Do not the thing that I hate Jer. 'T is no hard matter to discover whether we love Righteousness yea or no That which we love our thoughts our desires and affections are upon it yea in that our actions are employed Amor meus pondus animae meae whatever we love the weight of our soul yea of our whole man propends and inclines that way our love is the byass of the whole man Look now impartially into thy self what are thy thoughts set upon Are thy thoughts thoughts of Righteousness or thoughts of iniquity Esay 59.7 Is our love toward Righteousness our hatred toward iniquity In a word examine thy self what thou art wont to be employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to love is used also to signifie wont and custom What is thy wont Matth. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrites love to pray standing in the Synagogue and in the corners of the streets that they may be seen of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they love i. e. they are wont so to pray what men love to do they are wont oft to do Psal 129.97 O how I love thy law it is my meditation day and night If thou wilt not judge thy self by this sign others may Laudibus arguitur vini vinosus Homerus Homer often praiseth wine therefore men judge of him that he loved it well Another sign there is whereby thou mayst discover thy self best unto thy self and better than all the world besides Many men shew forth unto the world examples of good civil and moral actions They will not deceive or go beyond their brother in bargaining they will not be drunkards c. And I would to God that all who profess Religion were arrived at such a degree of civility for sure I am where there is not the exercise of such actions it s no great matter what Religion men profess Now 't is possible such actions may be feigned and hypocritical then they cannot last long Difficile est Dissimulare diu Yea how long soever they last if they proceed not from a good principle even from the love of Righteousness it self the man who performs them cannot be thought a good subject of this King he loves righteousness c. and so must all our actions proceed from the same Principle 1 Cor. 16.14 A man may do that which is materially righteous and yet not be a righteous man It is the love of Righteousness proceeding from Faith that renders the action truly righteous and the man righteous 'T is possible a man may perform that which is materially good and right for by respects and for sinister ends but it is the Love of Righteousness that makes him righteous Exhort To hate iniquity Hatred is affectus separationis 'T is totius generis Haman out of the hatred of Mordecay proceeded to hate all the Jews More NOTES upon HEBREWS I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows IN these words are contained 1. Christ's Unction and Inauguration And 2. from whence he received his Unction and Inauguration The Donation and the Donour Christ's Unction is extraordinary in the 1. Kind of it it is with oyl of joy 2. Measure of it above his fellows Here we may enquire 1. How is God to be understood 2. Oyl 3. Gladness 4. Who are these fellows 1. How is God here to be understood personally or essentially Surely personally for in the holy blessed Trinity there is often expressed God and God and Lord and Lord as Psal 110.1 The Lord said unto my Lord But where God and Lord are so used it is easie to be discerned what persons are there to be understood Thus Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstom and fire from the Lord out of heaven Hos 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 2. What is meant by this Oyl What else but the holy Spirit of God according to the Prophets reasoning Esay 61.1 And Evangelists Luk. 4.18 Spiritualia non habent porprium nomen the Spirit it self is called by many names 1. Rivers of water out of his belly This he spake of the spirit 2. Fire He shall baptize you with the Holy Ghost as with fire 3. The Comforter Joh. 14.16 4. The finger of God Luk. 11.5 The pledge of our inheritance Eph. 1. 6. Oyl as in the Text. The resemblance it hath with Oyl are either in regard of the qualities or effects of it 1. In regard of the qualities 1. It 's subtil and so piercing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Attributes of the Spirit Wisdom 7. 2. Of a spreading nature and so is the Spirit of God diffusive of it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of it 3. Not mixt with other things the spirit of God and God himself is in this sence called holy i. e. separate from all Creatures in his nature though infinitely present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of the Spirit 4. Oyl swims aloft above all and Christ the anointed one is above all things Eph. 1.22 and in all things hath the preheminence Col. 1.18 2. Effects it nourisheth the flame 't is called the brightness of the eternal light 1. 'T is that which nourisheth the fire of Love which Christ kindles in the Soul yea it is the love of God poured into our hearts Rom. 8. 2. It heals so doth the Spirit Luk. 4.18 He hath anointed me he hath sent me to heal the broken hearted Luk. 5.17 power of the Lord endued with power from on high i. e. the Spirit present to heal the healing under Christs wings Mal. 4. 3. Easeth and asswageth pains 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the holy Ghost asswageth and easeth the trouble of the Soul Isa 10.27 And in reproaches which grieve the Soul 1 Pet. 4.14 If ye be reproached for the name of Christ the spirit of glory and of God shall rest upon you 4. Makes chearful when thou fastest anoint thine head 5. Makes active God anointed Jesus of Nazareth with the holy Ghost and with power Act. 10.38 The Sun of Righteousness rejoyceth as a strong man to run a race Psal 19.5 3. In these last respects it 's called oleum exultationis Lat. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oyl of joy and exultation the oyl of gladness which is meant of the inward joy which is a fruit of Gods Spirit Gal. 5. What is wont to be said that oyl makes the countenance chearful wisdom makes the face to shine These and the like expressions are not to be understood only of the outward countenance for all the oyl in the world cannot make the sad countenance appear chearful but 't is the merry heart that
cannot reach it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself thought meet to bear witness to it and that with signs and wonders c. Observ 3. See the difference between Gods Testimony to the Law and to the Gospel his Testimony given to the Law struck terrour and astonishment into all that heard it the sound of a trumpet the voice of thunder c. Exod. 19. Hebr. 12. The testimony given to the Gospel casting out of Devils healing diseases feeding the hungry and many the like all beneficial unto men Observ 4. A ground of confidence and boldness to the Ministers and faithful witnesses of the Word Act. 14.3 long time they abode speaking boldly in the Lord who gave testimony to the Word of his Grace c. 2 Cor. 3.12 Seeing we have this hope we use boldness of speech yea though a miracle confirm not the Word yet God gives us an inward testimony to the Word There are many Divine Truths that carry home their testimony with them that cannot be denied such as that Matth. 26.64 Art thou the Christ the Son of God Jesus answered thou hast said it Thine own heart confesseth this to be true And beloved when our heart acknowledgeth a truth it 's a sign that God hath been there 1 Joh. 5.10 Joh. 3.33 He that receives his testimony hath set to his seal that God is true Repreh This present Generation who though they have the works of the Creation as the Heathen had the typical and figurative services that the Jews had the Word Signs Miracles and Wonders that the Primitive Christians had yet are they not brought to the Christian Faith and Obedience if the invisible things of God known by the things that are made rendered the Heathen unexcusable because when they so knew God they worshipped him not as God how much more shall we be unexcusable who have all that they had c. we have seen many signs and wonders yet became vain c Repreh This reproves the great infidelity yea the madness and folly of this present Generation so many signs and wonders hath God wrought to confirm the truth of the Gospel yet are men more prone to believe another Gospel and another Christ than the true Gospel and the true Christ and that without any signs and wonders Joh. 5.43 Our Lord Jesus Christ the Amen the faithful witness is come unto us in his Fathers Name and his Father hath born him witness by signs and wonders and divers miracles yet we have not received him if another if a false Christ come in his own name him we will receive Object And have not we then received the true Christ Beloved I complain not now of the Jews who followed Jonathan and Barchozba the truth in Jesus is putting off the Old Man c. but who receives such a Christ who believes such a Gospel Another false Christ is come one that does not require putting off the Old Man but one that perswades us he will cover the Old Man so close that God shall not see him and him we receive The true Christ in his Gospel-salvation comes to take away the sins of the world and is the true Lamb of God who was signified by all the daily sacrifices under the Law him we will not receive Another a false Christ is come and tells us that our sins cannot be taken away and him we receive Object But are these and such as these false Christ Beloved I deny not but many Divine Truths touching the true Christ may be believed yet may the same men who so believe believe also a lie and that which is not true of the true Christ and in that respect they may be truly said to believe a false Christ Joh. 4.22 The Samaritans worshipped God the Father as our Saviour acknowledgeth vers 21. yet saith he ye worship ye know not what why because they worshipped him under a false notion as if he were to be worshipped only in Mount Gerizzim as appears by comparing vers 23. in spirit and truth as if he were only a topical God and confined to a place So Psal 50.18 19 20 21. Thieves Adulterers evil speakers deceitful persons slanderers of their Brethren these and many the like will in these dayes be called and accounted Christians and have a form of Godliness 2 Tim. 3. And why cannot we say that these are true Christians both because they have not denied themselves taken up their Cross and followed Christ and also more properly to our purpose because they believe and worship false Christs they think every one of them that Christ is like themselves a covetous Christ a proud Christ a thievish Christ an adulterous Christ c. they themselves are such and they think every one that Christ is such an one as themselves hence it comes to pass that there are so many false Christs in the world What 's the reason of this so great unbelief The true Christ of God comes to take away our sins and to redeem us from all iniquity and to save us by his life Rom. 5.10 And this is testified by signs and wonders c. But we love our sins too well to part with them and therefore we will not receive the true Christ upon those terms Joh. 3.19 Our Lord asked him who had an infirmity c. Joh. 5.5 Wilt thou be made clean The false Christ he discoves not our pride our envy our drunkenness c. but calls all these infirmities and weaknesses and flatters us in them and tells us we may be intemperate because our Chapman is come to town and therefore such a Christ we readily receive dreadful is the issue of this unbelief Joh. 8.45 2 Thess 2.10 11. Exhort Not to gaze upon the signs miracles and wonders in the Scripture but consider them as neerly concerning our selves Ezech. 12.9 Confer Notes on Psal 8. Ezech. 24.19.24 and 37.18 Luk. 8.9 10. More NOTES on HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Quae collata sunt secundum voluntatem ejus and gifts of the holy Ghost according to his own will THese words contain the other kind of Attestation 1. The holy Spirit hath diverse distributions or gifts 2. These distributions or gifts the holy Spirit bestows according to his own will 3. God bare witness to the Apostles c. by the gifts of the holy Ghost 1. The word we turn distributions or gifts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth partition or distribution And this word is very often used by the LXX as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the dividing and parting of 1. the Holy Land dividing the inheritance Gen. 31.14 Is there any portion or inheritance in our fathers house Josh 18.10 2. The dividing the spoil Exod. 15.9 Isa 53.12 3. Men into certain ranks and orders though the LXX therein use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew word is the same 1 Chron. 24. where David divides the Priests which
continued till our Saviours dayes in the flesh so we understand Luk. 1. for the course of Abiah as we find 1 Chron. 24.10 This Metaphor here may be taken from one or other of the former These distributions or gifts are either gratiae gratis datae extraordinary or ordinary extraordinary as 1 Cor. 12.8 9 10. and there is the same reason of these as of signs wonders and miracles as we shall see anon The ordinary gifts of the Spirit Esay 11.2 though the word being more largely understood may reach to the fruits of the spirit which yet the Schoolmen distinguish from the gifts Observ 1. See then how rich our God is how abounding in all gifts and Graces He hath exceeding greatness of power Eph. 1.19 He hath manifold wisdom Eph. 3.10 Diversities of gifts but the same spirit 1 Cor. 12.4 5 6. It is a point of wisdom to know that God is the giver of it Wisd 8.21 God is rich in mercy Eph. 2.4 Every good and perfect gift is from above c. James 1.17 Hast thou but one Blessing O my Father Yes our Heavenly Father hath all Blessings Eph. 1.3 If evil Fathers have yet good gifts c. how much more your Heavenly Father will give the Holy Spirit to them that ask him Luke 11.13 The manifold Grace of God 1 Pet. 4.10 He is God of all Grace 1 Pet. 5.10 As he is rich in all Grace so he is rich unto all Reason 1. The spirit of God is the fulness of God John 1.16 Of his fulness Eph. 3.19 That ye may be filled with all the fulness of God of his Esay 55 1 2. John 7.37 Thus when the spirit is given Acts 2.17.33 it is said to be poured out or shed forth That fulness of the Spirit is as a Fountain which in it self is entire perfect and full of water but if it communicate it self it is by small streams and rivulets 2. In regard of those to whom these distributions and gifts are to be imparted we know in part and we prophesie in part the reason is because of the differences in the receivers quicquid recipitur recipitur ad modum recipientis Doubt Why are there not the like gifts still The reason why divers of these gifts were first given as also why signs and miracles are wrought was to produce Faith 1 Cor. 14.22 Tongues are for a sign c. If therefore Christ were preached as he ought and by such as he ought to whom he hath not been yet known it 's probable such gifts would be given and great good would follow 2. There are greater gifts now as there are greater miracles wrought now according as our Lord promised John 16.12 I doubt not but there are in the Christian world who have the gift of healing but sunt verba voces quibus hunc lenire dolorem possis Christ's Doctrine much more is an healing Doctrine 1 Tim. 1.9 There is a gift of new Tongues what is it to speak but to express the mind and thoughts and desires what to speak with a new tongue but to use new expressions of a new mind and a new heart When we have a new expression according to the rule of Gods word and the Dictate of the Spirit and the mind of Christ in us 1 Cor. 2. ult The Christian man is a new creature and therefore as the old man hath all things old and so an old tongue Rom. 3.10 speaketh of the earth so the new man hath all things new 2 Cor. 5.17 Zeph. 3.9.13 This is the tongue of all the truly religious men 1 Pet. 3.10 Jam. 1.26 Obs 2. Learn from hence another language than what we have been taught in the School of nature yea in the Schools of Arts we are wont to call those habits habits of knowledge faith wisdom which here the Scripture teacheth us to call gifts or distributions of the holy Spirit this is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some perhaps may say for whereas unto habits there is required a natural disposition and promptness in every one who attains unto the habit as is evident in every trade we cannot so speak of the distributions and gifts of Gods Spirit unto which we are not at all disposed by our corrupt nature but indeed rather averse from them and therefore we find all these distributions not to be ascribed unto nature no nor to any humane industry but unto the Lord our God and his Spirit 1 Cor. 12.4 There are diversities of gifts but the same spirit there are diversities of administrations but the same Lord and there are diversities of operations but it is the same God which worketh in all yet I deny not but the word habit may be well used in such sence as the Scripture allows Hebr. 5.14 Observ 3. Every Believer hath some one or other gift of God Eph. 4.7 Vnto us a child is born unto us a Son is given 1 Cor. 7.7 Rom. 12.3 Chastity in a married life and chastity in a single life they are both called gifts of God so our Saviour speaking of Continency Matth. 19.11 All saith he cannot receive this but they to whom it is given The same Lord over all is rich unto all that call upon him Rom. 10.12 Observ 4. Every Believer hath not all the gifts of God Vnto us a child is born a Son it given Esay 9. yet is he not given equally unto all but according as God hath dealt to every man the measure of faith Rom. 12.3 6. The Reason of this different dispensation is the difference of spiritual ages Wisd 7.27 Wisdom enters into the holy Souls according to the ages Spiritual wisdom and understanding is not equally imparted unto all some have more some less Agur hath not learned wisdom nor hath the knowledge of the holy Prov. 30.3 This wisdom was imparted in great measure unto Paul 2 Pet. 3.15 according to the wisdom given unto him Repreh 1. Those who look only upon their own things their own gifts Phil. 2.4 Rom. 12.3 and despise others as empty and void of all Grace Matth. 5.22 There may be some good thing in Jeroboam's Son in him whom thou despisest which God may esteem of 1 Kings 14.13 Cast it not away there may be a Blessing in it Esay 65.8 Repreh 2. To us all that whereas the Spirit of God hath so many distributions and gifts we endeavour not after them Josh 18.3 How long are ye slack to go and possess the land The land is Holiness Josh 5.15 Hebr. it is life and godliness it is the Divine nature it self 2 Pet. 1.3 4. This is that land which the true Joshua divides and distributes unto the the true Israel yet who regards this kind of portion Were it a temporal inheritance Joshua should not upbraid us with our slackness Travelling hath been more dangerous in this Kingdom than now it is God be praised yet there have been who have adventured thorough both Armies to take possession of their inheritance yea
the danger of travelling in regard of wars is now great yet gain makes men wade through all but here there is no danger in adeundo haereditatem but in not going the greatest danger yea we are not called out but called into our selves The Kingdom of God is within you Gen. 12. Hebr. 11.8 Yet who thinks it worth their labour Exhort See Notes on Hebr. 1. above thy fellows Observ 1. The Holy Ghost is a free a voluntary Agent a free Donor of his own gifts Agents or workers are of two sorts 1. Either natural which work necessarily and one only way Or 2. Voluntary which work freely and diversly which is called potestas ad utrumlibet The great God being Causa causarum and the Author of this difference of Agents or workers he is both these in a different respect 1. He acts necessarily ad modum naturae even as a natural Agent as toward himself and as thus he cannot but love himself the chief good he cannot deny himself he cannot lie 2. He acts freely and as a voluntary agent in regard of the creatures 1 Cor. 12.11 The same Spirit divides to every one severally as he will Howbeit sometimes God may act necessarily even in regard of the creature ex hypothesi upon supposition of a former free act toward the creature Heb. 6.10 God is not unrighteous to forget your work and labour of love c. He had freely promised a reward unto every one that works good Rom. 2. And therefore the necessity and immutability of his nature obligeth him to render unto them according to his promise Observ 2. The Holy Ghost bestows these gifts according to his own will that word which is here wanting in the Greek is supplied out of the Syriac Interpreter who hath the word Bestowed The only word here to be explained is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as in God so in man may be understood either 1. As a power or faculty whereby the Spirit willeth or nilleth any thing Dan. 4.35 He doth according to his will 2. Or as the act proceeding from that power 1 John 5.14 If we ask any thing according to his will he heareth us 3. Or as the object which it willeth Matth. 7.21 The will of my Father this is the will of God even your sanctification The Reason is considerable from the nature of a gift which according to the distinction is donatio est liberalis datio What so free as gift The nature of the Holy Spirit The Subjects Objects Donatarii the persons on whom these gifts are bestowed they are of different Spiritual ages and growths which no man can discern so well as the Spirit it self which therefore enters into the Holy Souls according to the ages Wisd and communicates it self and its gifts according to the capacities wrought in them and indeed what reason a priori can be given for that diversity of gifts which are in the Saints but the will of him who primarily and originally makes the difference Observ 3. A ground of bearing one with another in his weakness thou hast a great measure of Gods gifts and thy Brother hath a less neither is he nor art thou thine own carver but as God hath dealt to every man if therefore thou hast more thou oughtest to bear with him who hath received less Gal. 6.1 2. O how far is this present age from the observation of this precept When every man casts his burden upon another and no man will bear anothers burden Observ 4. Gods gifts do not befal us by chance no not any natural good He gives rain from Heaven c. how much less doth any spiritual good the dew of his Grace Neither one nor other by chance no but the division of the holy land was by lot and so by chance Acts 13.19 Joshua divided unto them their inheritance by lot yea the Heavenly inheritance is by lot t is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.4 Truly as to us what is more casual or hath more chance in it than lot Yet the less of man the more of God Prov. 16.33 yea where we are said to obtain our Heavenly inheritance by lot that very lot is disposed by the will of our God Eph. 1.11 Observ 5. The gifts of the Spirit are bestowed according to his will not according to fate and destiny Chrys See Notes on Mark 4.11 Observ 6. The gifts of the Spirit are not our due they are gifts they are not debts He bestows them according to his own will It is not said he pays them to whom they are owing to those who have deserved them Confer Notes as above Observ 7. No ground of priding our selves See as above Observ 8. A true ground of thankfulness unto God for all his gifts bestowed upon us according to his own will were it otherwise so that they did befal us by chance or by destiny or by desert we could not be so truly thankful for them but since they come freely we are to acknowledge them thankfully Observ 9. The Spirit then may bestow his gifts what in what measure and upon whom he will he gave gifts of Prophecie not to one Tribe but here and there as he was pleased Thus he gives gifts unto men Eph. 4. Repreh Those who limit the holy one of Israel unto their Opinions and Sects Christ shall be no longer Christ than he will observe what they observe John 9.16 Not of God because he keeps not the Sabbath Job 12.2 Ye are the people and wisdom shall die with you John forbad him that cast out Devils and commends his zeal to our Lord because he followed not with them Mark 9.38 39. If he be not one of us if he have never so great gifts and parts though he were St. Paul yet he shall be at the best but a civil man a moral man But if he be one of us whatever else he is he shall be as good as St. Paul and St. Peter too But does our Lord judge so O no vers 39. Forbid him not for there is no man that shall do a miracle in my name that can lightly speak evil of me Does a man cast out Devils Does he reprove back-biters the Devil and they have the same name Eph. 4.27 give not place to the back-biter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does he cast out the unclean Devil that casts men into the fire and into the water The spirit of pride covetousness c. Forbid him not though he be not one of us Consol Many there are who complain that they want gifts the gift of Wisdom the gift of Prophecie to be able to instruct Are not all these the Lords May he not do what he will with his own Doth not the Spirit bestow these gifts according to his own will yet is not this will to be understood like that which is to be found too frequently among men a wilfulness or indeliberata voluntas O no the will of the spirit is deliberata the counsel of
his own will Eph. 1.11 The only wise God knows how when and upon whom to bestow his gifts A wise Father will not give his child what good and in what measure soever he asks him But what and how much he knows meet for him He knows the disposition of his child that he will be proud and arrogant of what he gives him 1 Tim. 3.6 Not a novice lest he be puffed up and fall into the snare of the Devil Another he knows to be of a wastful and prodigal humour that whatsoever he gives him he will lavish it out that he will spend his substance with riotous living A third he knows to be idle and lazie and will make no good use of what he gives him hide his talent in the earth Perhaps thou discoverest no such matter in thy self Nor did Hazael 2 King 8.10 The heart is deceitful above all things and desperately wicked who can know it Jerem. 17.9 I the Lord search the heart Wherefore it presently follows to give every man according to his ways and according to the fruit of his doings whether good or evil Thy heavenly Father knows what thou hast need of How hast thou improved the Talent he hath already given thee Alas I am carnal and therefore the gifts of the Spirit belong not to me Carnal a man may be said to be either who minds the flesh lives after the flesh carnal and so it is true sensual having not the spirit or carnal that is weak 1 Cor. 3. And so they who are thus carnal have their gifts proportionable to their Age a childs portion 1 Sam. 30. They who stayed at the brooke Besor and were so faint that they could not follow David these had their portion by Davids appointment Observ The will of man then must not intermeddle with the gifts of the Spirit he bestows them according to his own will Joh. 1.12 13. Not of him that runneth or willeth but God that sheweth mercy Rom. 9. Object But we read that the Apostle promiseth to impart unto the Romans some spiritual gift Rom. 1.10 1 Tim. 4.14 Neglect not the gift that is in thee by the laying on of the hands of the Presbytery 2 Tim. 1.6 Stir up the gift c. by the putting on of my hands It seems then that the bestowing of gifts is according to the will of man I answer When the Presbytery or Paul give the gifts of the Spirit the bestowing of them is not according to the will of man but according to the Will of God For when men follow God fully and walk fully after the Spirit as Caleb did Numb 14.24 and as we ought to do Rom. 8.1 Then is there but one will in the Spirit and in the man so following the spirit And therefore the will of the Spirit and the will of Paul promising and actually bestowing the spirit they were all one And I make no doubt but if we did endeavour that Gods will might be done in us by us and upon us and did we follow the spirit fully we should be filled with the Spirit and be able to impart the same Spirit unto others for these are the true Presbytery the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which have the fulness of the Spirit and by laying on of hands give the Spirit unto men What is commonly said that the gifts of the Spirit and the conveyance of them and receiving of them was proper to the primitive times it is gratis dictum The true Reason why these gifts are neither given nor received is because men are wanting in their obedience Act. 5.32 and in their prayers for the Spirit they content themselves in a liveless Faith without the obedience of Faith They are sensual Jude vers 19. they are filled with envy malice c. Therefore neither are they here who can give the gifts of the Spirit nor they who can receive them Exhort 1. Since there are such diversities of gifts endeavour after them to get a share Exhort 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.31 We many of us desire this or that gift of God but most men above other desire knowledge now this is not the best gift we had rather be like the Devil than like to God himself the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knower God is love and that is the most excellent way and the first of all the fruits of the spirit Gal. 5. Exhort 3. Make a conscionable use of what gift we have received of Gods free Spirit Rom. 12.1 Pet. 4.10 If we be negligent in the use of them Our God will be more sparing in bestowing of them Levit. 26. Exhort 4. Make others partakers of our gifts we have them not for our selves but for the edifying of the Church Eph. 4. Oyl is put into the Vessels not that it should continue there but be drawn out The Spirit it self is the precious Oyl figured by that which was poured on the high Priests head Psal 133.1 which runneth down to the skirts c. Covet spiritual gifts that ye may prophesie 1 Cor. 14.1 This I understand that it be done in order and without hubbubs and tumults Confer Notes on Heb. 1. Oyl of gladness above thy fellows Means Pursue withall earnest endeavour though the Land was divided by Lot yet every man fought for it and carried his life in his hand Gods gifts do not exclude but include our best endeavours 2 Cor. 6. and 7.1 Deut. 8.1 Psal 32.89 Ezeck 36.27 36 37. and 43.7 8 9. Zach. 6. ult Suffer thy Fathers chastisement if thou wouldest be partaker of his holiness Hebr. 12. Pray largely we are straitned in our own bowels Open thy mouth wide only and I will fill it Psal 81.10 A Supplement to the Last Exhortation I Exhorted before to make others partakers of our Gifts and I instanced in prophecy 1 Cor. 14.12 which I so cautioned that it might be done in Order God is the God of Order without hubbub and tumult and without disturbance of the common peace for this and all the gifts of Gods Spirit tend to the edifying of the Church vers 3 4. and that 's done by peace Rom. 14.19 Things that make for peace and things wherewith one may edifie another and Love Ephes 4.16 So 1 Cor. 8.1 and 14.1 The Apostle exhorts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue eagerly after Charity and then to covet spiritual gifts Now if we have not first Charity wherein all things ought to be done 1 Cor. 16.14 and without which all what else we have or do is nothing no we neither can have this gift savingly nor exercise it nor judge of it Confer 1 Cor. 13. per totum Alas Beloved too too many even in these dayes boast of a false gift Prov. 25.14 Vain and arrogant who having a competent measure of boldness above other men who have nothing in them but large lungs as Pliny saith of the Camelion they vent their imaginations as if they were the very dictates
good sence here for Man consisting of Body Soul and Spirit according to that third part his Spirit he comes the nearest unto God of all the Creatures in regard of which Man is above the Angels who do and must wait upon Man Psal 34.7 The Angel of the Lord encampeth about them that fear him and delivereth them and 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes Are they not all ministring spirits c. Hebr. 1. ult Observ 6. Learn then O believing Man thy noble descent and thine excellency of honour and dignity Thou hast a spirit or spiritual principle a breath or life imparted unto thee of God All the while my breath is in me and the spirit of my God is in my nostrils Job 27.3 chap. 32.8 There is a spirit in man and the inspiration of the Almighty giveth him understanding and 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life In which respect Man is called Gods Off-spring Act. 17.28 According to this God is called the Father of Spirits Hebr. 12.9 And in regard of these three parts in Man the Lord ascends gradatim in his workmanship Isa 43.6 7. Bring my Sons every one that is called by my Name for I have Created him for my Glory I have formed him yea I have made them Thus in the work of God which is Man the Creators Father Son and Spirit have their successive operations upon man Eccles 12.1 and therefore man seems to have some more Divine part in him than the Angels have In which respect Hebr. 2.5 the Apostle tells us of the world to come that God hath not put in subjection to the Angels and vers 16. Christ took not on him or layes not bold upon the nature of Angels but the seed of Abraham Thus we understand let us make man after own Image according to our likeness and according to the Image of God made he him Repreh 1. Those who deifie the Angels and make Gods of them by worshipping them let them know they have a Divine Principle in them whereby they are above the Angels Repreh 2. Those who are in the next form to the Angels yet debase themselves and become like to the beasts that perish Psal 49. Dogs and Swine and the Devil enters into them 2. The Testimony is understood principally of Christ as the scope of the Psalm makes it appear and the words following so it is true of him That God hath made him a little or a little while less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than God Angels and worldly Rulers And this is true of Christ in his humiliation Hebr. 3.2 Phil. 2. Mark 15.34 Why hast thou forsaken The word used in the Text Psal 8. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie any diminution but only of him who was great in dignity and power and is now brought under as Christ was especially in triduo mortis he was abased below the Angels yea below the worldly Rulers which are called Elohim Acts 23. Isa 49.7 He is called a servant of Rulers and we find him no other when he is judged by Annas and Caiaphas and Herod and Pilate yea he was abased below all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Observ 1. The lowest degree of humility may be competible with the highest degree of dignity He who in all things hath the preheminence and accounts it no robbery to be equal with God he is abased below the Angels yea worldly Rulers below men below the basest of men a worm and no man Observ 2. It is no eclipse of our dignity to imitate our Lord in his abasement to come under all men to honour all men 1 Pet. 2.17 in lowliness of mind let each man esteem other better than himself Phil. 2.3 So did the Apostle I am saith he the least of all the Apostles c. See Notes on Phil. 2.8 Nor ought we to double with our selves and feign such a thought only humility consists not in lying but really and truly to think so See Notes as above O how needful how extreme needful and seasonable is this Doctrine for these times when men professing Christianity and the following of our Lord are yet quite destitute of the spirit of lowliness and meekness and full of debates envyings wraths strifes backbitings whisperings swellings tumults full of spiritual pride and high mindedness c. This lessening this diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a little time Exhort 1. Let us who are Created and Made but a little less than the Angels with them learn to know love serve obey laud and praise our Creator how readily do those blessed Spirits obey the commands of the blessed God Psal 103.20 21. they excell in strength and they use their strength and employ it in obedience And do not we pray that the will of our God may be done in earth even as it is done in heaven Exhort 2. Yea since we have a more Divine Principle in us let us if possible strive to go beyond the Angels in love and obedience And as the Lord proceeds in his degrees of Creating forming and making Isa 43.6 7. so let us ascend in our prayers and praisings and magnifyings of our God as Isa 26.9 With my soul have I sought thee in the night-season yea with my spirit within me will I seek thee early And the blessed Virgin My sould doth magnifie the Lord and my spirit hath rejoyced in God my Saviour for he hath regarded the low estate of his hand-maiden And what is his hand-maiden And what is man that thou remembrest him c. thou hast made him a little lower than the Angels Learn hence the great wisdom of God in that under one form of words are comprised senses so different one from other yet all true NOTES AND OBSERVATIONS UPON HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil OUr Lord and his Apostles and the Fathers of the Primitive Times were wont to take occasion from the Solemn Feasts and concourse of people in publick places to instruct them in Divine Truth This was our Saviours Custom as ye shall observe it Joh. 7.14 Our Saviour went up to the Temple about the midst of the feast which was the feast of Tabernacles vers 2. when probably there would be the greatest concourse on the feast of the Dedication though that were not for ought appears of Divine Institution yet he made that his opportunity of teaching the people Joh. 10.22 which feast yet was ordained by Judas and his Brethren without the advice of any Prophet from the Lord that we read of 1 Macch. 4.59 Paul and Silas went Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is where seemed to
also to be present ever with the seed of Abraham as their Emmanuel who hath promised to be with them to the end of the world who may pluck us out of the fire and keep us from falling into it Jude vers 23.24 who may draw us to himself What is it unto us Heathen that the Lord Jesus Christ takes hold of the seed of Abraham God made promise unto Abraham that in his seed all generations of the earth should be blessed Our Apostle therefore makes choice of this expression according to his Divine Wisdom that he might ingratiate himself with the Hebrews to whom he wrote of whom Christ came according to the flesh that by this means the Jews who gloried in Abraham their Father might entertain a more venerable opinion of Christ who descended from Abraham as they did But if we look into our Lords Genealogie we shall find that he descends from Rahab of Jericho the mother of Boaz And again by Ruth the Moabitess the mother of Obed the father of Jesse the father of David But that there might be no glorying in the flesh the Apostle abstracts from Abrahams person and his carnal seed and commends unto Abrahams Faith Gal. 3.6 7. to the following of Abraham in the steps of his Faith and Obedience yea to the righteousness which Abraham obtained by Faith And therefore Esay 41.2 He called the righteous man to his faith The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Such a seed of Abraham as the Lord lays hold upon Observ 1. If the Angels do Gods pleasure c. Psal 103. yet are not laid hold on by the Lord as the seed of Abraham is how much more obedient ought the seed Abraham to be whose nature the Lord Jesus hath taken upon him which also he perpetually lays hold upon If the Lord took not on him the Angels nature which is more sublime spiritual and heavenly but took the seed of Abraham more earthly how much doth this obliege the seed of Abraham Observ 2. Note here who are the true seed of Abraham whom the Lord lays hold upon not the carnal seed for so they were Abrahams seed who went about to kill our Lord who were spiritually of their father the Devil not the seed of Abraham by Ishmael for he was Abrahams seed also Gen. 21.19 But in Isaac shall thy seed be called ves 12. They then are Abrahams seed who believe in Christ Gal. 3.7 That this Faith is Faith in Christ appears vers 29. which Faith hath with it an obedient conversation such as Abraham had for they walk in the steps of Abrahams faith Rom. 4.11 12. This Faith obtains the righteousness of Faith Esay 41.2 Means Believe Gal. 3.7 What faith is this Even faith in Christ for what we read they who are of faith vers 7. ye have vers 29. they that are Christs No man comes unto Christ unless the father draw him Joh. 6. There must therefore precede faith in the Father Heb. 11.6 If Christ lay hold on us we must receive him lay hold on him by faith a living faith He is Abrahams seed that lays hold on his strength Gen. 12. Exhort Being drawn let us draw one another lay hold on one another as the Disciples did Reason Although the good will of the Father may be reason sufficient why he rather gave his Son unto the seed of Abraham for the reparation of it than to the Angels according to Matth. 11. yet because that Will of God is according to his Wisdom and Counsel no doubt good reason may be found why he waved and past by the one and took upon him and laid hold upon the other for whereas the judge of all the world will do what is right His equity and mercy rather inclined him to repair and reduce that nature which fell and falls out of infirmity and weakness than that which perisheth in its own strength and had no pretence of infirmity and weakness in it Now mans nature is weak and the Creator of it knows it well according to Psal 103. As a Father pitieth his own children 2. Another reason there is in regard of the impulsive cause of the fall The Angels are said to have sinned 2 Pet. 2.4 which St. Jude vers 6. intimates to be purely voluntary and from their own choice But the mans fall is described to be from the suggestion and deceit of the Tempter Gen. 3.2 Cor. 11. 3. Hereunto we may add the oath of God which St. Luke speaks of Luk. 1.73 The oath which he sware to our fore-father Abraham that he would give himself unto us so we read it in the V. L. Jusjurandum quod juravit ad Abraham patrem nostrum daturum se nobis So likewise I find it read in a very Ancient English Manuscript The great oath that he swore to Abraham our Father to give himself to us for so unto us a Child is born a Son is given Isa 9.6 Christ loved his Church and gave himself for it Ephes 5.25 4. Lastly there is something more Excellent and Divine in Man though it be not properly of Mans Nature as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo whereby he transcends and excells even the Angels themselves as when God is said to breath into his nostrils the breath of life this is that which Jacob called his Honour Gen. 49.6 and David his Glory Psal 160. Psal 16.9 of which speaks Elihu Job 32.8 and 33.4 so great Honour and Glory is not imparted unto the Angels but vouchsafed to the fallen man Other Reasons we might add out of the Schoolmen which proceed rather from subtilty of Wit than any solid ground in Scripture these Reasons might incline the merciful Creator and Judge of all the world to let the Apostate Angels fall without reparation but to lay hold upon and support the fallen man Observ Even the Seed of Abraham must perish unless the Lord lay hold on it so much David confesseth Psal 19.13 Keep back thy servant from presumptuous sins And Ezechiah found by experience 2 Chron. 32.31 God left him to try him and Peter on the waters Matth. 14.31 O thou of little faith wherefore diddest thou doubt By fear and unbelief he fell out of Christ's upholding hand and by the prayer of Faith he obtained favour of the Lord Jesus that he laid hold on him again Observ The faithful are in a sure hand Eccles 9.1 Joh. 10 27-30 The goodness of Christ laying hold upon us and keeping us that we fall not c. See Notes on Gen. 25. hand on heel figured by Jacob laying hold on Esaus heel omnia in figura ibid. Note here what priviledges the believing Jews have above all other people in the world in regard of the Lord Jesus Christ They are Abrahams Seed both according to the flesh and according to the Spirit and so have a double right in him but when the branches were broken off for disobedience how much greater Grace is vouchsafed to the
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
he erects their minds and raiseth them unto good hope We saith he who have believed do enter into his Rest So the Apostle wisely balanceth the soul between presumption and despair and settles them in an holy fear mixt with hope We read in Deut. 24.6 Moses forbids to take the upper or nether milstone to pawn for he who so doth taketh the life to pledge the upper Milstone signifieth fear the nether Milstone signifieth hope Gregory hope raiseth the soul and endangers it now lest it rise to presumption there 's need therefore of fear and fear if it exceed endangers it also lest it sink into despair there 's need of hope Medio tutissimus ibis inter spem timorem Neither of these can be taken to pledge without hazard of the Christian life lest fear the upper Milstone sink into despair it 's supported by hope lest hope the nether Milstone arise to presumption it 's kept under by fear according to the Apostle Be not high-minded but fear Rom. 11.20 1. Then he fenceth the soul against presumption vers 2. wherein we have these Divine Sentences 1. The Gospel was preached to us 2. The Gospel was preached to them 3. The Gospel was preached alike to us as to them 4. The word preached did not profit them who heard 5. It did not profit them being not mixed with faith in those who heard 1. The Gospel was preached to us saith S. Paul to the Hebrews word for word we are Gospellized or Gospelled Now 1. What is the Gospel 2. How was it preached to the Hebrews 1. The Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Glad Tidings of Grace and Truth and Mercy and Love of God through Jesus Christ unto mankind promising in Christ remission of sin and repentance unto all penitent ones who turn from all our sins and enabling us through Faith and the Obedience of Faith in Christ to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world looking for the blessed hope c. To this effect the Apostle writes to the Thessalonians 1 Thess 1.9 10. That they turned unto God from Idols c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who delivereth us from the wrath to come 2. The Hebrews had received the Gospel not only by the inward word as all men at one time or other receive it Rom. 10.18 Their sound is gone into all the world c. but by the outward word also as Matth. 4.17 Act. 2.3 These at Jerusalem by Christ and his twelve Apostles others abroad had heard by those dispersed Disciples Act. 8.4 and 11.19 and 13.14 15. especially Paul and Barnabas What reason is there that either the Hebrews or we Gentiles have been Gospellized or had the Gospel preached unto us There is some difference between the Gospel being preached to them and us because the Hebrews were initiated and trained up and entred in the written Law of God which was not vouchsafed unto the Gentiles Psal 147. He hath not dealt so with every nation nor have the heathen knowledge of his law 2. God's design Matth. 10.6 Act. 3.26 and 13.46 Howbeit this is common to both that they who receive the Gospel be such as have been humbled by the terrours of the Law for their sins and so brought low and become abased and cast down whereby they are made fit to receive the Gospel according to that Matth. 11.5 unto the poor the Gospel is preached which comes to pass through the grace and mercy of God 1. Here then is the very best news that can be brought unto mankind the glad tidings of Christ come in the flesh and therefore the wisdom of God represented this unto us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh and glad tidings and the Gospel importing unto us that the most joyful message unto men was God manifest in the flesh which the Apostle calls the great mystery of godliness 1 Tim. 3.16 For howsoever there is a knowledge of Christ according to the Spirit yet there must first be a knowledge of him according to the flesh Isaac lived at the well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the passage of Rebecca lay by the Brook Besor and Psal 110. and 1 Sam. 30. But this seems otherwise for even the evil spirits confess that Christ is come in the flesh I know thee who thou art the holy One of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God 1 Joh. 4. which is not to be understood of Christs personal flesh but as there are many members of the body yet it is but one body So also is Christ Ghrist in his mystical body and in every member of it Christ in thee and me and so every spirit which confesseth that Christ is come in thy flesh and mine and every believers that Spirit is of God Gal. 4.19 Observ 2. This is an argument of Gods special Grace to receive the Gospel which only God himself can give us St. Paul labours to declare this Gal. 1.1 11 12. The Gospel preached of me was not of man nor was it man that taught it The word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found above forty times in an active signification but a passive form on purpose to shew that the news of mans Salvation was denyed to all mans wisdom as for like reason the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never read in the active whereby is implyed that our salvation yea all our fitness to receive it even to a thought is to be obtained of God alone 2 Cor. 3.5 Observ 3. Observe the word and promise of re-entry into Gods Rest and the recovery of his Kingdom is the true Gospel here implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this the Prophet Esay speaks chap. 52.9 and Nahum 1.15 how beautiful upon the mountains are those that bring glad tidings which the Apostle quotes Luk. 2.10 Behold I bring you glad tidings of great joy c. So Eph. 1.13 In whom also ye trusted after ye heard the word of truth the Gospel of your salvation And Col. 1.5 The hope which is laid up for you in heaven the word of truth of the Gospel Observ 4. Observe the love of God to that people of the Jews in special Observ 5. God's faithfulness in his promise unto their fathers Act. 13.32 33. We declare unto you glad tidings that the promise which God made unto the fathers God hath fulfilled the same unto us their children Observ 6. How happy had this people been had they known their own happiness had they known the time of their visitation Luke 19.44 How happy were they who knew their time and took the Gospel to heart Mal. 3.16 17. They that feared the Lord spake one to another c. and how happy might their posterity yet be were the Gospel preached unto them in truth and sincerity and power and they hardened not their hearts against it Hence then
seeks not her own Thus Abraham dealt with Lot Gen. 13. One general and excellent Rule Eradicandum Regnum Diaboli he is Apollyon and Abaddon the peace-breaker lyer and murderer God is the party wronged by breach of Covenant yet he is patient and remits the injury Christ is the party wronged yet forgives us Col. 3.10 so must we forgive others 2. Positive and direct means and helps to further us in the way of peace Are 1. An earnest endeavour and study to be quiet 1. Quiet inwardly by the allay of our affections for whence comes wars and fightings else Jam. 2. Quiet outwardly 1. Giving no offence taking no offence 2. Living amiably and lovingly toward all men So the Apostle Col. 3. having exhorted that the peace of God should rule in our hearts Adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn and be ye thankful The words are better turned be ye of a gracious and acceptable loving converse Our Rule is Vt Ameris amabilis esto That thou mayst win others to peace be thou thy self of a loving and winning disposition In such an one is the Son of peace And therefore on such an one will rest the peace of God and the peace of men for who will harm ye if ye be followers of that which is good 1 Pet. 3.13 Particulars of this winning conversation Are honourring of all men Some think superiours only are to be honoured but 1 Pet. 2.17 1. In yielding honour go one before another The Jews Rule is saluta prior we stand upon our points I am as good a man as he c. yielding pacifieth 2. Prevent occasions from those that seek occasions 3. Not to abet others in their quarrels 4. To overcome evil with good 5. To be an Umpire or Arbitrator 6. One general and excellent rule Prov. 16.7 When a man's ways please God his enemies shall be at peace with him 7. Pray for the peace of Jerusalem that the peace of God which passeth all understanding may keep our hearts and minds in Jesus Ghrist 8. Abstain from names and terms of divisions Mark those who cause division among you names of Sects The names of the idols shall be abolished out of the land Many are so rugged and untractable they cannot be handled without mittens as they say What must we now do Follow the counsel of the wisdom The wise woman tells Joab that they were wont to speak in old time they shall surely ask counsel at Abel and so they ended the matter We must go to Abel of Beth-maacha i. e. to mourning in the house of mourning that this obstruction of our peace may be taken away from us And the people of Abel the contrite and mourning people will put Sheba to death that malignant party within us is mortified killed and cast out by prayer fasting and mourning It is the Lord's counsel to us in an evil time Amos 5.14 15. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with ye Hate the evil and love the good and establish judgement in the gate it may be that the Lord will be gracious unto the remnant of Joseph Thus the Apostle exhorts 1 Thess 5.23 Abstain from all appearance or all kind of evil and then the God of peace sanctifie you throughout and 2 Cor. 13.11 Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you the like we have Phil. 4.8.9 Meekness and mildness and softness in all strifes especially in controversies and matters of difference about Religion Gen. 49.7 It is said that wrath is hard yet we see that iron or leaden bullets shot against stone either break or are broken but being shot against dust or what ever is soft and yielding they rest or are beaten back without harm done So the Jews when they were besieged in Jerusalem by the Romans and they drove the Ram with the greatest violence against the Walls the Jews met the Ram with packs of Wool and so saved their Walls Prov. 15.1 Judg. 8.1 2 3. What severe determinations were against Nabal But how they were qualified ye read 1 Sam. 25.18 32. E contra 2 Sam. 19.41 43 44. and 20.1 2. More NOTES on HEBREWS XII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which no man shall see the Lord. THis relative may be referred either to the last word holiness or else to the whole sentence In both respects we may consider these words Either 1. In themselves as one intire sentence Or 2. As a motive to the prosecution of holiness or the prosecution of peace and holiness 1. In themselves and so we must enquire 1. What is meant by seeing the Lord 2. How it is to be understood that without holiness no man shall see the Lord 1. What is meant by seeing the Lord By the Lord we may indifferently understand God the Father who is ordinarily called the Lord in the Old Testament 2. By seeing the Lord we are not here to understand the act or exercise of our outward sense for so other Scriptures would contradict this point blank where it is said No man hath seen God at any time Joh. 1. but that Scripture denies the act only other Scriptures there are which deny the possibility as Col. 1.15 he is expresly called the invisible God where it is thus said of Christ He is the image of the invisible God And 1 Tim. 1.17 Vnto the king eternal or the king of the worlds immortal invisible the only wise God be honour and glory for ever and ever Amen And the Reason is evident for to the act or exercise of the outward sight it 's required that the object or thing to be seen have bulk and quantity as also figure and colour and the like none of all which are in God who is neither a body nor in a body but a most simple and most pure Spirit and the Father of spirits and therefore hath none of all these bodily accidents wherefore it is evident he is invisible to bodily eyes and cannot be seen When therefore 't is said that without holiness no man shall see the Lord It is not to be understood of the outward sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore St. Paul prayes for the Ephesians that the eyes of their hearts might be opened Eph. 1.18 And the four living creatures Apoc. 4.8 are said to be full of eyes within and the pure in heart shall see God But howsoever the Deity cannot be apprehended immediately by the outward sense yet some proportion there must be between the exercise of the inward and the outward sense according to which we may understand what it is to see the Lord. 1. To the exercise of the outward sight there is light required 2. This light enlightens excites and stirs up the spirits for the receiving of it self and all things made visible by it 3. That the light and things made visible by it may
of the Life of God Ephes 4.18 which by reason of iniquity hath long disappeared and hath not been seen in the world how Godly soever we will seem to be The life of God which is Christ himself hath been slain in that spotless innocent harmless Lamb of God who hath been slain from the beginning of the world Revel 13.8 That Lamb that was dead and is alive for evermore Revel 1.18 and 2.8 That life shall now appear in the Saints when Christ which is our life shall appear then shall we appear with him in Glory Col. 3.4 Observ 6. See then O Christian Man to whom thou owest all preservation from evil whether sin or punishment All Salvation is from Jesus to whom thou owest all enabling to do good or to know whether good or evil the principle of all these is Christ He hath told me whatsoever I have done is not this the Christ Joh. 4. Ye have received an unction from the Holy One whereby ye know all things 1 Joh. 2. 1. Jesus Christ is the same for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This will appear to name no other evidences by the particular Offices as King Priest and Prophet these three were anointed ones according to which Jesus is called Christ 2. The true Melchizedech Hebr. 7.3 without end of life c. and because he is so he hath an unalterable Priesthood vers 24. This the Lord hath sworn Psal 110.4 Thou art a Priest for ever after the order of Melchizedech And this the Jews confess unto our Lord that they had heard out of the Law that Christ abideth for ever Joh. 12.34 This is that which the Scripture calls the day of eternity 2 Pet. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he is a King for ever Heb. 1.8 Unto the Son he saith Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom 2 Sam. 7.12 13. When thy dayes shall be fulfilled c. never made good in Solomon but in Jesus Christ the King God establisheth the Throne of his Kingdom for ever 1 Chron. 17.12 14. Psal 72.5 They shall fear as long as the Son and Moon endureth and 89.36 37 38. Dan. 2.44 and 7 14-27 Luk. 1.32 This is called an everlasting kingdom 2 Pet. 1.11 3. He is a Prophet for ever Deut. 18.15 16 17 18. Isai 30.20 21. and 55.3 4. I have given him ducem praeceptorem a guide and a master or teacher unto the people Hos 10.12 He shall rain Righteousness upon you Joel 2.23 Marg. A teacher of Righteousness Dan. 9.24 The end of all this teaching is to bring in everlasting Righteousness by the preaching of his everlasting Gospel Revel 14.6 And for this end Christ the Prophet according to the Spirit abides for ever Isai 59.21 One is your Master even Christ Matt. 23. Exhort Would we be then like unto Jesus Christ everlasting as he is for ever Let us then be holy as he is holy merciful as he is merciful pure as he is pure So St. John reasons 1 Joh. 3.2 We know that when he shall appear we shall be like him for we shall see him as he is And every man that hath this hope in him purifieth himself as he is pure Holiness is the only way to happiness Obedience to the everlasting Gospel is the way to the everlasting Kingdom of our Lord Jesus Christ St. Peter hath surveyed it and described unto us the several stages of it and exhorts us to walk in it 2 Pet. 1.5 Giving all diligence add unto your faith virtue c. vers 5.11 Repreh This justly reproves those who worship a false Christ and neglect the true worship the Servant and neglect the Lord who acknowledge such a Christ and such a Religion and service of him as shall not last for ever but must be cast out such are they who plead for an eternity of sin that must last for ever and such a Christ as came not to save us from our sins and to take away the sins of the world such an one as is not able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the utmost but such an one that likes sin well that it should be in us not reign but remain Little do we consider when we thus speak that we profess our selves servants unto sin and are enemies to our own freedom even the glorious liberty of the Sons of God wherewith Jesus Christ hath or shall make us free Little do we consider that while we covet we are servants to covetousness while we envy we are servants to envy c. doth not the Oratour himself acknowledge as much Si servitus sit obedientia fracti animi atque abjecti quis neget omnes leves omnes cupidos omnes denique improbos esse servos Doth not the Apostle speak so much expresly Rom. 6 6-16 Know ye not c. If ye obey then are ye servants 2 Pet. 2.19 and such a servant shall not abide in the house for ever Doth not our Lord say as much but the Son abideth ever Joh. 8.34 35. Consol This is a great Consolation to the people of God Jesus Christ is the same for ever This takes off our distracting and distrustful thoughts concerning our Children after us for even the light of Nature taught the Philosopher thus much That if Souls after death were troubled with any cares they are for their Children which they leave after them how long they know not What then though thou leave a numerous Issue to Posterity the Christian soul knows well that Jesus Christ is for ever and he will be an everlasting Father to his Children This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Adam which we turn the manner of men 2 Sam. 7.19 to take care for Posterity which care the Lord there takes of David's Issue and will take of the Children of every true and faithfull Parent Jesus Christ is yesterday the same and to day and for ever A short Text but comprehends much matter and the Argument of it extends from eternity to eternity and therefore as it hath afforded us much already so it will afford us yet more The Text may be considered with reference to the words precedent and consequent 1. Precedent and so they may be understood as an object of the Christian Faith by apposition follow their Faith what Faith This Jesus Christ yesterday c. as an argument à pari and reason of the former exhortation As Christ hath not been wanting to them having given such to rule over them the end of whose conversation was Jesus Christ 2. As referred to the words following they are a motive to stability and constancy in the Faith As Christ abides the same so might ye also so continue in the same Doctrine and Faith and Life The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same imports the eminency and excellency of Christ and his immutability and unchangeableness See Notes on Hebr. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
for God must first be known which is an act of wisdom and being known be worshipped which is a duty of Religion therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the first of these is defined by Mercurius Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to use the Apostles words the doctrine which is according to Godliness because it doth instruct us how to think of God aright and how to live according to his Law in holiness But being taken for the second this knowledge is reduced to practice for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the doing of the work which in the sight of God is acceptable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in sence though not in sound the same for pure and undefiled Religion before God and the Father doth consist in doing good and in eschewing evil 1 Pet. 3.11 in works of Charity and to use the School-mens phrase in works of innocency for to visit the fatherless and widows in their affliction is reduced to the one and to keep himself unspotted of the world is referred to the other 1. The first thing in which pure religion and undefiled before God and the Father doth consist is this to visit the fatherless and widows in their affliction for religion saith Alexander de Hales makes us conformable unto him to whom our religion tends now to visit the fatherless and widows in their affliction is in the Father and the Son to whom we do direct our service a work most eminent for God is pleased to stile himself a Father of the fatherless and a judge of the widow Psal 68.5 for as a Father he provideth for their relief and maintenance Psal 146.9 And as a Righteous Judge he doth protect the Widow and defend the Orphan Deut. 10.18 For ye shall not afflict any widow nor any fatherless Child saith the Lord for if ye afflict them in any wise and they cry unto me I will surely hear their cry and my wrath shall wax hot against you And ye shall perish with the sword and your wives shall be widows and your children fatherless Exod. 22.24 The Prophet Baruch proves that the Gentiles Gods are Idols because they can shew no mercy to the widow nor do good to the fatherless But there are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one Be as a father unto the fatherless and as an husband unto their mother so shalt thou be as the Son of the most high and he shall love thee more than thy mother doth Ecclus. 4.10 The fatherless and widows are the fittest objects of compassion for such are most exposed to misery and in their tribulation to shew mercy and do good to such God doth both command and recompence And seeing Love unfeigned is pure and undefiled Religion before God and the Father St. James doth instance in this particular work of Mercy as in a singular act of Charity which doth include the other duties which brotherly Love requires for by visiting the fatherless and widows in their affliction the bodily and spiritual works of Mercy yea the doing of good to all that are in want yea our whole duty to our neighbour saith the Gloss is signified all which is fulfilled in this saying Thou shalt love thy neighbour as thy self Gal. 5.14 But some having swerved from this are turned aside unto vain jangling and think that faith can make them pure and undefiled though Charity which is the life thereof be wanting But though I have all Faith saith St. Paul so that I could remove mountains if I have not Charity I am nothing 1 Cor. 13.2 For as the body without the spirit is dead so faith is dead if Love which is the life of faith be absent For if a man have no works what doth it profit him to say he hath faith can faith save him Jam. 2. Our hearts I do confess by faith are purified according to the Apostles Doctrine Act. 15.9 but this is not a dead but a living faith this is not faith alone but faith which works by Charity Gal. 5. For ye have purified your souls saith St. Peter in obeying the truth through the spirit unto unfeigned love of the brethren 1 Pet. 1.22 Therefore if a brother or sister have need being naked or destitute of daily food and he which hath this worlds goods shutteth up his bowels of compassion from them how hath he the faith which maketh the conscience pure how dwelleth the love of God in him how can he conceive himself Religious who hath no Charity in which Religion stands therefore farre litet qui thure non potest let every one stretch forth his hand unto the needy and according to his power exercise himself in works of mercy Let every one when he hath opportunity do good to all but especially to the Saints which are upon earth even unto such as do excell in virtue For as there is a curse denounced to such as do devour widows houses and for a pretence make long prayers to such as exercise themselves in oppression wrong and violence under a pretence of Religion Zeal or Sanctity so unto such as are merciful as their heavenly father is merciful there is pronounced a blessing For unto such the Truth will say Come ye blessed children of my Father receive the Kingdom prepared for you from the beginning of the world for I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee sick or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Matt. 25. 2. Secondly the second thing wherein consists the upright service performed to the God of Truth is innocency The pure and undefiled Religion before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted of the world It is not that which is without but that which is within which doth defile the man Therefore not the outward world but the inward world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the world of which the Apostle in the Text doth speak For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2.16 That is luxury covetousness and pride for this world is wholly set in wickedness 1 Joh. 5.19 Now the end why Christ our
16-19 Brethren as also in this Chap. 1.5.14 Brethren 2. They are called also Friends 1 Joh. and Act. 11. 3. And 1 Pet. 1. Christians which is the more usual name This the rather I note here because it imports the qualification of those who have this Law which is of principal regard in this place Now what is a Law And what is that Law which Christians have 1. A Law is an Ordinance or Rule declaring what is to be done what to be left undone for some common good end See Notes in Psal 78.5 This Law the Lord gives unto the fall'n man ubi supra Reason Necessity required it for whereas sin had entred upon the soul of man and estranged him by the Law is the knowledge of sin Observ 1. Thou art inexcusable O Man who ever thou art c. See Notes in Psal 78.5 Observ 2. This testifieth and witnesseth against all and convinceth all ubi supra Observ 3. This Law is fall'n down rejected destroyed and lost as it were among the rubbish c. ibidem 2. Liberty is a power to think will speak and do what we ought without constraint and without hinderance 1. The Law of Liberty is that Law which makes the believers in Christ free from the bondage of sin and death 2. Which renders the believers in Christ free from the compulsory power of Moses's Law 3. This is no other than the Moral Law of God which is said by St. Paul to gender unto bondage Gal. 4. and here by St. James to be a law of liberty are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. This law of liberty is called a perfect Law Jam. 1. Not that the Law of Moses is in it self imperfect but because it commands only and gives no power whereas the Lord Jesus gives Grace to help in time of need Hebr. according to which I came not saith he to destroy the Law but to fulfil it Matt. 5.17 when we are all dead in trespasses and sins The Reason 1. why Christians have this law of liberty appears from the donour and giver of it the Lord Jesus Christ He alone is free among the dead Psal 88.5 who hath loosed the bands or pains of death Act. 22.4 Yea he hath abolished death and brought life and immortality to light through the Gospel 2 Tim. 1.10 2. There is Reason also in regard of those who are to be made free Under the Law we are all brought up as Children though heirs yet little differing from servants under the Pedagogie of the Fathers Law and therefore though Children of Abraham typically and so in a sort free according to our age yet we stand in need of another Redeemer and if the Son make ye free ye shall be free indeed who gives to all Believers his spirit of life without which spirit no man can be said to be Christs Rom. 8.9 or to be a Christian Joh. 2.27 Where the spirit of the Lord is there is liberty 2 Cor. 3. Observ 1. Christian liberty hath a Law The most free Christians have a Law to regulate their freedom for there is no freedom that 's true which freeth any man from obedience unto the Law of God Christians are not exempted or set free from the Law of God Christians are not free from any Righteousness which the Law of God requireth Here is a ground of all dehortations in Scripture all disswasions from doing evil Every man even Cain was supposed to have a power in him to have left his wrath and envy and hatred of his Brother the same is a ground of all exhortations and perswasions to do good the same Cain is supposed to have had a power to do well even while he was wrathful envious and hating his Brother If thou do well shalt thou not be accepted but if thou do evil sin lieth at thy door And the like Reason there is for all admonitions and comminations and threatnings in Scripture if they who are exhorted dehorted admonished threatned or any way perswaded or disswaded have in them no power to do or not to do answerably all these acts are utterly in vain How much more hath a Believer in Christ who hath the law of liberty a power in him to do according to the Law and Will of God so that when he is dehorted exhorted admonished reproved or threatned he hath in him a power to act according to the dehortation exhortation c. otherwise they should be all in vain Hence it appears that they who are truly Christians such as the Apostle calls Brethren they are set at liberty from the bonds of their self-chosen wisdom and knowledge free from their own self-will self-love they are released from the bondage of corruption from the dominion and power of sin Hence appears a great mistake among the people of God who in their weakness of understanding take that for free will which indeed is not as when we say we can do this or the contrary which they call libertas contrarietatis and that we can do this or leave it undone which they call libertas contradictionis and they who say this are held to be free-willers and to hold free will as they call it Now neither the one nor the other of these is truly and properly free will but a power and faculty which God Created in the soul of man and remains in the soul and continueth in it even in the state of sin This is evident in Cain who is called the first-born of the Devil He was now full of wrath and envy which is properly the Devils sin The Lord saith to him even then Gen. 4.6 Why art thou wroth and why is thy countenance fallen If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and the desire of it shall be subject unto thee and thou shalt rule over it as I have heretofore proved the words should be read vers 7. Here was Cain actually under two great sins yet the Lord even then supposeth him to have power either to do well or ill surely this is not the liberty wherewith Christ hath made us free See Notes on Gen. 9.13 Repreh The present untoward Generation who pretend that liberty wherewith Christ hath made his believers free as a cloak to cover their licentiousness as if the Lord Jesus had come to destroy the Law not to fulfil it Like Clodius the Letcher one of their Religion whom Tully justly blames that he Consecrated his house to the Goddess Liberty but set up for Liberty the Image of a notorious known Strumpet As God makes his people free with a true freedom so the Devil gives his Servants a false freedom See Notes on Gen. 26. post medium Rehoboth Observ 5. Consol To the weak Subjects under the Law of Liberty See Notes in Psal 78.51 3. We ought so to speak as they who shall be judged by the Law of Liberty So How The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉
Abraham however they may seem impossible unto us A glorious example to the people of the God of Abraham to be faithful and keep their promises and Covenants one to the other they who do otherwise are not the people of the God of Abraham but Rom. 1.31 Of these and such as these the Lord complains in the day of his Judgment that when he comes He shall not find faith on the earth Luk. 18. neither faith toward God nor toward men Observ 2. Natural impotency hinders not the Grace and Power of God Sarah Rebeckah Rachel and Elizabeth were all barren and Mary a pure Virgin who had not known a man shall Abraham c. Gen. 17.17 Their impotency and indisposition might hinder the work of nature but not the Grace of God Isaac was the Seed of Promise given by Grace not by nature Observ 3. Abraham had besides Isaac also Ishmael his Son and him by a bond-woman Gen. 16.15 which things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.22 34. Which things are an Allegory Abraham our father so the Apostle calls him As 1. To the Jews to whom he was a Great Grandfather according to the flesh As also 2. To the believing Jews according to the Faith and Spirit in which respect he is the Father of the believing Gentiles also Who walk in the steps of Abraham's faith who is the father of us all Rom. 4.12 16. Observ 4. Abraham is here to be considered as a Father as his name signifieth an high Father or as Ecclesiasticus calls him a great Father and the type of that great and universal Father who hath Sons both good and bad just and unjust on whom he makes his rain to fall and his Sun to shine and therefore not without a mystery was he called Abraham i. e. a Father of many nations Why these rather than many hundred more that might be named in that mystical Book of Genesis Herein the great wisdom and providence of the chaste Spirit of God is to be observed which to shew that all things are not to be imitated no not in our father Abraham but some to be excepted which were not written for our imitation as this but to hide for the time present the two Testaments as St. Paul speaks Therefore if we be the sons of Abraham we will do the works of Abraham follow him going out of Vr composing differences redeeming captives subduing spiritual enemies But that he had two sons the one by a bond-maid the other by a free-woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are exempted from our imitation of our father Abraham Mysticé Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rejoyce or express the joy by laughing or sporting or dancing it is verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken both in good and evil part 1. I conceive his name in good part to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not only to laugh but also to rejoyce for laughter most what proceeds from lightness of mind but as this joy comes unexpected as unto nature so laughter proceeds most what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from some thing not expected The name of Isaac is from joy so Gen. 21.6 where we have it God hath made me laugh Chald. Paraph. God hath made me joy and where the Text goes on all that hear shall laugh with me Chald. Paraph. All that hear shall rejoyce with me and the LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall joy with me and congratulate my joy We read of a four-fold joy and laughter that gave occasion to this name For 1. Abraham laugh'd when he heard the promise of Isaac Gen. 17.17 2. And God made Sarah to laugh and rejoyce at his birth 3. And they shall rejoyce and laugh with Sarah who hear of it Gen. 21.6 4. And the son of Agar the Egyptian he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laughed at and mocked Isaac vers 9. of that Chapter And therefore good reason there was why both the Lord named him Isaac Gen. 17.19 And also Abraham Gen. 21.3 Observ Here is an unquestionable type of the Lord Jesus the true Isaac 1. He is the joy of God and men 1. Of God Delitiae patris his fathers delight and complacency in whom I am well pleased Matth 3.17 and 17.5 2. Of Men most truly that which was by flattery applyed to the Roman Emperour that he was delitiae terrarum orbis so Christ is truly the delight of all good men For as Christ is the desire of all nations Hag. 2.7 So when that desire comes it is a tree of life Prov. 13.12 The joy of his mother which bringeth him forth Esay 54.1 Gal. 4.27 Luk. 1. My soul doth magnifie the Lord and my spirit rejoyceth in God my Saviour and his joy and delight is with the sons of men Prov. 8. And reasonable is it that the sons of men should delight in him Delight thou in the Lord and he shall give thee thy hearts desire even all thy heart can wish Consol When Isaac is born then Ishmael laughs and scoffs at him This is the reproach for Christ that which followeth the new birth This is the persecution of him that is born after the Spirit Gal. 4.29 1 Pet. 4.1 But let no Son of Abraham be troubled at it 1 Thess 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are appointed hereunto yet as there is a reproach set before us so is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joy over Isaac set before us also Heb. 12.2 Si longum leve si grave breve if the evil be of long continuance 't is easie if it be grievous it is short What then though the bond-man Ishmael mock Isaac the servant shall not abide in the house always his time is but short why Joh. 8.35 no for Gal. 4.30 but the son abideth always Exhort Isaac is the Child of Faith and if thou believe the true Isaac shall be born unto thee also Joh. 16 16-22 This heavenly birth must be brought forth with sorrow but that sorrow is soon turned into joy Let not the Eunuch say I am a dry tree Esay 56.1 2 3. Let not Abraham trust to principles of Astrologie which tell him he shall not have a child Let no man believe the stoical principles of fate and destiny The old Stoicks said the chain of fate was tyed to Jupiters chair he was above it How much more must the new Stoicks confess it Let not Sarah consider either her own barrenness or old age nor despair of Gods power shall he that causeth other to bring forth shall not he himself bring forth Esay 66. The true Isaac it is Gods birth his Son not thine though thou wax old the ancient of days he is the same Esay 40.28 29. Shall we bring this nearer home unto our selves there is joy in heaven The good frame and disposition of the heart is not without due fruit Righteousness is not imputed
OBSERVATIONS UPON 1 PETER I. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Searching what or what manner of time the spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow WE have heard of our Lords Passion what he suffered for us He was stricken smitten of God and afflicted 2. What he suffered of us He was wounded of our iniquities He was bruised of our transgressions 3. We have heard of our Lords actions in behalf of us He justifieth many 4. We have heard of his reaction he suffered indeed he bare our iniquities but he overcame in his suffering he bare away our iniquities Hath he suffered hath he done all this and must we do must we suffer nothing Surely we must for the Prophets searched not in vain into the time nor in vain did the Spirit testifie of the sufferings of Christ nor our sufferings unto Christ nor of the Glory that should follow Our labour is not in vain in the Lord. The Apostle having after his Salutation and Blessing twice made mention of salvation through Jesus Christ He commends it unto them as a thing neither mean nor new but such as the holy Prophets of Old esteemed so excellent that they made diligent enquiry and search after it how it should be accomplished by sufferings 1. Christ was to suffer or have his sufferings 2. The sufferings of Gods people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto Christ 3. Glory should follow these sufferings 4. The spirit of Christ in the Prophets witnessed beforehand the sufferings of Christ and the Glory that should follow 5. The Prophets searched what and what manner of time the spirit of Christ which was in them did signifie when it testified beforehand the suffering of Christ and those which lead unto Christ and the glories that should follow 1. Christ was to suffer or have his sufferings Of this I spake lately out of Isaiah 53.4 5. I shall not now trouble you much with that Argument nor indeed is that only here aimed at but according to the wisdom and divine artifice of Gods holy Spirit the words are so framed that they signifie both Christs sufferings and ours with him 1. Christs sufferings and so the word will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings that should come unto Christ 2. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which lead unto Christ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings that should come unto Christ And these are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his passion Either his poverty contempt contradiction of sinners c. Or his death of the Cross 2. The sufferings of Gods people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such sufferings as lead unto Christ Luk. 24. twice Act. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that we may know that the types and figures of the Law foreshewed these sufferings of Christ 1 Cor. 15.1 2. according to the Scriptures These sufferings are either outward or inward 1. Outward as the enduring of what ever evil is opposite unto the goods of the Body Fortune Name 1. Of Body as maladies and sicknesses weaknesses 2. Of Fortune as poverty loss of goods friends means of livelihood 3. Of Name as contempt reviling saying all manner of evil saying detraction back-biting the falsly called Christian world this Nation this City is full of false and groundless defamations and slanders which are the flood which the Serpent cast out of his mouth after the woman the Church Revel 12.15 2. The inward suffering is the enduring and not yielding unto the carnal reasonings wills and passions which are summarily reduced to two heads Eccles 12. ult That whereby we are enabled to bear and suffer out all these is the Cross and patience of Jesus Christ These sufferings are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lead unto Christ for so the throws and pangs precede the forming of Christ in us Gal. 4.19 and they who have crucified the flesh with the affections and lusts are Christs and Christ is theirs Galat. 5. Reason Why do these sufferings lead unto Christ and why must we suffer all these that we may win Christ There is a double necessity c. See Notes on Rom. 6.8 Observ 1. Suffering with Christ is no arbitrary business or left to our discretion they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sufferings lead unto Christ Observ 2. To suffer is a necessary duty so necessary that without it we cannot partake of Christ who is our life so necessary that without it we cannot attain unto salvation See Notes on Rom. 6.8 Repreh The ungrateful world who lay all their load of their sins upon Christ they consider not that as Christ suffered for them so are they to suffer with him 1 Pet. 4.1 3. Glory followeth these sufferings Glory seems in nature to be the lustre of Light See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As it refers unto God it is the excellency and eminency of all the attributes 2. As this Glory appears in the souls and spirits of men it is the last guerdon and reward of all our labours in the Lord for as the sufferings lead unto Christ so Christ in us is the hope of Glory Coloss 1.27 and 3.4 When Christ which is our life shall appear then shall we appear with him in glory this is wont to be joyned with a throne or a glorious kingdom as 1 Sam. 2.8 to make them inherit the throne of glory Dan. 4.36 the glory of my kingdom 1 Thess 2.12 God hath called you to his kingdom and glory Where yet we must beware of a common errour invented by the Schoolmen which goeth for current among most sorts of Christians who distinguish the kingdom of God into the kingdom of Grace and the kingdom of Glory but what ever the Schoolmen or others have conceived of two kingdoms the kingdom of God is one See Notes on Mar. 4.11 Glory followeth these sufferings The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number the glories after these sufferings and so the Vulg. Lat. hath these words posteriores glorias the after glories none of all our English Translations have these words in the plural as they ought to be except only one Manuscript which hath the latter glories But Pagnine turns them well quae post has fierent glorias so likewise the French Spanish and Italian Translations Nor do I see any reason why any out of affectation of purity in the Latin or English or other Tongue should therefore wave the word before him in the Greek or Hebrew since its proper to Translators to render the words as they find them but it belongs to interpreters to give the sence And therefore since the Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural though neither the English nor Latin nor Dutch Tongues so elegantly speak this word in the plural yet it 's no warrant for any Translators to render
every reproachful lying slandering c. and what ever else may be called evil speaking Thou hast matter enough all the world over parcere personis deinde vitiis The easiness of offending herein Quis non laesus est lingua sua ponitur in udo it 's loose at one end O how needful is it that the heart be fraught with the good Word of God that nothing but what is suitable unto that may proceed out of our mouth The Wise Man giveth us divine counsels and prescribes unto us an excellent method Prov. 4.20 21. My Son attend my words and incline thine ear unto my sayings when we have them in the heart vers 23. keep thy heart with all diligence c. Then the next Precept will not be difficult put away from thee a froward mouth and perverse lips put far from thee especially if we pray with David Set a watch O Lord before my mouth and keep the door of my lips Psal 141.3 More NOTES on 1 PETER II. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As new born babes desire the sincere milk of the word that ye may grow thereby THe Apostle began a general Exhortation in the former Chapter 2. He proceeds to exhort unto more special duties belonging to several orders of men As new born babes desire the sincere milk of the Word that ye may grow thereby The words contain an Exhortation enforced by a motive taken from the end of the duty whereunto the Exhortation is made The Exhortation hath in it these particulars 1. The object of it Milk amplified by the adjuncts of it 1. Inherent 2. Occupate which contains the duty 2. The subjects exhorted young Christians compared unto new born babes 3. The motive inducing to the duty is taken from the end that ye may grow thereby In the words we have these Axioms 1. Christ is the rational and sincere milk 2. Young Christians as new born babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. They ought to desire the rational and sincere milk 4. This rational and sincere milk they ought to desire that they may grow thereby 1. Christ is that rational and sincere milk But why 1. Do we understand this of Christ and 2. In what respect may he be compared to milk 3. why to rational 4. why to sincere milk 1. I am bold to interpret Christ here to be understood by that rational and sincere milk because the Apostle no doubt hath reference unto him both before and after the Text. 1. Before Chap. 1.23 He is called the Word of God that liveth and abideth for ever which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although Erasmus and after him Grotius understand of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is as true that Christ is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 4.12 the living Word and here so understood otherwise it would not answer to the incorruptible Seed mentioned in the words before which it is here brought to prove and so Tremelius turns the Syriack vivum nor would that testimony brought vers 25. out of the Prophet Isai 40. be fitly applyed which being understood of the Living Word is pat and proper 2. Immediately after the Text the Apostle expresly adds his meaning in the Exhortation if saith he ye have tasted that the Lord is gracious These words are in the Greek Text thus laid down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is milk and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere but what answers to the word it's no supplement that were too bold nor is it of the Text unless we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very harsh and uncouth which yet a late Translator hath rendered Lac illud sermonis sincerum But the old is better in these words rationabile sine dolo lac the milk that is reasonable and without deceit so our Translators turn the word Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk it hath not here reference to the word which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outward but unto somewhat inward which indeed is no other then that of which St. John speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was that Word Hereunto agree almost all Translations the Syriack Interpreter hath spiritual milk the Arabick the milk of understanding the French Bible the Spanish also call it the rational milk the Vulg. Lat. rationabile Vatablus according to Erasmus Lac non corporis sed animi so the Tygurine Bible Pagnine lac rationale so Castellio Martin Luther calls it spiritual milk Tindal milk not of the body but of the soul Coverdale reasonable milk yea and the Geneva Bible although it have in the Text the sincere milk of the word yet in the Margin it hath these words or the milk of understanding which words the French Geneva Bible hath in the Text. This milk is here commended to us by two Epithets and said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sine dolo so Vulg. Lat. without guile That negative may be explained by a positive that is true or truth Christ is called both the way the truth c. and he that is true 1 Joh. we are in him that is true 2. The milk is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rationabile and that may be two wayes understood either 1. as opposite unto material corporeal and outward and so rational is all one with spiritual as the Syriack turns it 2. Or Rational is such milk as is according to reason and both may be here understood for the Lord is a Spirit and spiritual and the Lord is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential inward word the summa Ratio the highest reason here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come we to the Analogies between Milk and the word of Wisdom 1. Milk is a white juice whereon living creatures feed which are not capable of more solid meat such is Christs word wisdom righteousness faith to his body Hebr. 5. 2. It is changed out of blood and the blood of Christ the Lamb is white that is innocent and maketh us such 3. It 's a sweet nourishment such is the influence of Divine Grace wherewithal the Saints are fed so Timothy is said to be nourished up with the words of truth But there is a dissimilitude also between them See Notes on 1 Cor. 11.26 Although Milk be the first nourishment and we are weaned from milk when we are capable of strong meat yet the spiritual nourishment signified by Milk is not to be rejected at any time Isa 66.11 12. the like 2 Pet. 1. add in your faith virtue c. There are docible words of mans wisdom and docible words of Gods wisdom And there is a reasoning proceeding from mans subtilty and a reasoning there is which proceeds from Gods wisdom and whereas there are certain intellectual habits as they
and by our faithful imitation to draw them to the life in our selves according to that of the Apostle That we may be mindful of our Leaders who have communicated unto us the Word of God and follow their faith considering the end of their conversation Hebr. 13.7 But this occasion being particular will not warrant any large discourse on this Argument yet I could not be altogether silent because it is the first that hath met with me of this kind as also because the Church hath joyned two Saints together to be commemorated on this day Yet so it falls out That as the Romans erected one common Temple to the two Brothers Castor and Pollux yet Castor bare away the name which Julius Caesar transferred unto himself in comparison of Bibulus his Colleague in the Consulship Even so howsoever the Church hath appointed one day for St. Simon and St. Jude yet neither Epistle nor Gospel for this day recount any thing specially except only of St. Jude whose Epistle is appointed to be read this day The occasion of writing it saith Oecumenius and the Text is plain for it was the lewd and lascivious life and ungodly opinion of some who held that sin was an arbitrary thing and a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifferent thing whether committed or no and so they denied the Lord their Redeemer vers 4. An Opinion which would God it were not in effect maintained in our dayes wherein there is such sleighting of sin as if it were a matter of nothing yea such pleading for sin and a necessity of sinning yea such commending of it from the good effects it hath had and yet hath in the world Alas they consider not that this is to deny the Lord that bought them Lord open the eyes of these men that they may look upon him whom they have pierced who gave himself for us for this end that he might redeem us from our vain conversation that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2.14 1 Pet. 1.18 From such occasions as this was were most of the Apostles Epistles written as evil manners give men occasion of making good Laws The same occasion St. Jude took for the writing this Epistle which beside the Salutation in the two first verses The Greek Church divided into three Chapters We may divide it into a double exhortation unto believers 1. The first vers 3. To contend for the faith once delivered to the Saints which lascivious and ungodly men sought to abolish who are described at large by their sin and punishment vers 3. to 16. which coâ—tains the two first Chapters of this Epistle And the third is in 2. The second exhortation vers 17. To save themselves and others from that wicked generation and so concludes all with a doxologie and glorifying of God This Text is part of the Salutation wherein there are the persons saluting and saluted vers 1. the salutation it self vers 2. The person saluting is St. Jude described by a double relation both unto Jesus Christ whose servant he was and St. James whose brother he was I fear the handling of the first Relation will spend the remainder of mine hour Jude was a servant of Jesus Christ Jude we call him by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our own that we may not confound him with the Traytor Judas though both in other Tongues are called by one and the same name which therefore the Scripture labours otherwise warily to distinguish by calling that other Judas Iscariot Simons Son the Traytor the Son of perdition and naming our Apostle by his Sirnames Lebbeus and Thaddeus the son of Alpheus and brother of James and for want of other distinctive characters Judas not Iscariot And in the Text this Judas is said to be a servant of Jesus Christ But was not Judas Iscariot also a servant of Jesus Christ surely he was a Disciple and an Apostle and reckoned among the twelve and consequently a servant of Jesus Christ We must know therefore that howsoever throughout the Scripture the people of God are called by many names yet there 's scarce any one of them all but it's equivocal and two wayes taken and therefore we shall find the Pen-men of the Spirit accurately distinguishing the one kind from the other The children of Abraham from those who call themselves the children of Abraham yet do not the works of Abraham the children of God from those who say that they are not born of fornication but that they have one Father even God who yet do the lusts and works of their Father the Devil Joh. 8 41-44 The seed of Abraham according to the circumcision outward in the flesh and the seed of Abraham who walk in the steps of that faith of our Father Abraham Rom. 4.12 The true Israelites Joh. 4. and the Israel according to the flesh for all are not Israel that are of Israel The Jew and Circumcision outward in the flesh whose praise is of men and the Jew and Circumcision inward in the heart and in the Spirit whose praise is not of men but of God Rom. 2.29 True brethren and false 2 Cor. 11.26 Disciples indeed and Disciples who pretend to be followers of Christ yet are enemies of the Cross of Christ Phil. 3.18 Servants of Jesus Christ who call him their Lord and Master as Judas Iscariot did and servants of Jesus Christ who are truly such To be a servant of Jesus Christ truly so called is to be obedient unto the Will and Precept of Jesus Christ For the better understanding of this we must know that there is a great difference between doing that which is the Will of the Lord and being obedient unto the Will of the Lord For 1. We may do that which is the Will of the Lord as natural agents Thus the Aegyptians lent the Israelites Gold and Jewels at their coming out of Aegypt for willingly they would not have disfurnished themselves lend their goods to those they should never see again and armed their enemies against themselves 2. Or as voluntary agents yet not willingly doing the Will of the Lord but either executing their own evil will as Herod and Pontius Pilate and the Gentiles and the people of Israel did what the hand and counsel of God determined before to be done Act. 4.28 3. Or doing that which is the will of the Lord but out of fear Thus Laban hurt not Jacob Gen. 31.29 Pharaoh and the Aegyptians let the Israelites depart out of Aegypt Exod. 12. Balaam did not curse but blessed Israel Numb 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking Thus the false Prophets prophesied for hire the Sadducees lived orderly for hope of temporal blessings the Pharisees made long prayers and gave almes to be seen of men All these and many the like do the same thing which God wills to be done yet they cannot be
which follow upon this Translation I shall shew them in the particular handling of these words Wherein we have these Three Divine Axioms or Points of Doctrine contained 1. Faith was once given to the Saints 2. St. Jude exhorts them who are sanctified by the Father and preserved in Jesus Christ and called to contend with the Faith that was once delivered St. Jude had need to write unto them to exhort them to contend with the Faith that was once given 1. Faith was once delivered to the Saints Wherein we must enquire 1. What Saints these were 2. What Faith this is 3. How this Faith was given 4. How once given to the Saints 1. Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either 1. Largely understood and so St. Paul gives that name to whole Churches to whom he writes because they all made profession of sanctity and holiness although some in those Churches did not answer to that name Or 2. More strictly that word is to be understood as signifying those who really and truly were separated from the evil and wicked world and were Consecrated and Dedicated unto the great God according to that of Aquinas Sanctitas importat duo separationem ab aliquo dedicationem ad aliquid unto these Faith was given 2. By Faith many understand the Doctrine of Faith as 1 Tim. 4.1 The Spirit speaketh expresly that in the latter times many shall depart from the Faith i. e. from the Doctrine of Faith nor will I deny it but Faith may be so taken in both places yet nevertheless I believe that both here and in that other place also Faith may be understood as described by the Apostle Hebr. 11.1 Faith to be the ground or confidence of things hoped for the evidence of things not seen and more specially that operative and victorious Faith concrete with Hope and Patience and other Graces as shall be more demonstrated in the following point The Faith here understood is Faith in Christ 3. This Faith is given to the Saints namely by God the Father who both reveils the object to be believed and opens the understanding and heart of the believer as our Lord saith to Peter Flesh and blood hath not reveilded this unto thee but my Father c. Thus he opens the eyes of the understanding and He opens the heart and inclines it to receive the Truth reveiled as he opened the heart of Lydia Act. 16. 4. This is said to be once given to the Saints which they commonly understand irrevocably and immutably so that the Doctrine of Faith delivered cannot be changed but since by Faith here may be understood that Divine habit as I have shewed before happily the Apostle may hereby understand that solemn offering of Faith unto all by the resurrection of Christ from the dead Acts 17.31 He hath offered Faith unto all men in that he hath raised him from the dead so Rom. 14.9 For for this end Christ both died and rose and revived that he might be Lord both of dead and living therefore let us see what Reason may be given of this Doctrine The first Reason may be this since no salvation can be without Faith and that Faith is the gift of God whence can we have a full and satisfactory Reason why Faith is given but from the giver of it 2. Yet some Reason also may be added in regard of those Saints to whom Faith in Christ was given they were already such as were believers in the Father for since in the Gospel the Righteousness of God is reveiled from Faith to Faith they to whom the Apostle wrote being such as believed in the Father by that Faith they were disposed and fitted to belief in the Son and so to proceed from Faith to Faith to them who have more is given Which may answer a doubt that may here arise if Faith were given to the Saints were they Saints before that gift or after it I Answer they were Saints before being sanctified by God the Father vers the 2d for being begotten by him to a good will by that will they are sanctified Hebr. 10.10 and by the Holy Spirit they obtain a further measure of Faith even Faith in Christ which further sanctifies them and makes them Saints Act. 15.9 purifying their hearts by Faith so God he purifies their hearts Hence it appears that Faith is the gift of God Ephes 2.8 Thus Act. 10.43 Whosoever believeth in him must believe through his Name i. e. through his power 5. Faith was once given If we take Faith for the Doctrine of Faith it was so once given that no new Articles of Faith have been or ought to be superadded unto what the Apostles have written and therefore Saint Jude so agreed with Saint Peter in the second Chapter of his second Epistle that he may seem to have written most of his Epistle out of that 6. Note hence unsanctified men are no believers Faith was given to the Saints and therefore the Apostle requested the Thessalonians to pray for him That he might be delivered from unreasonable and wicked men for all men saith he have not faith whereby he forcibly implyes that had they Faith they would not be unreasonable and wicked as they are 1 Thessal 3.2 2. Saint Jude exhorts to contend with or by that faith which was once given to the Saints Contend with or by the Faith may seem to be an uncouth expression unless we know with whom we should contend Understand we therefore that the contention by or with the Faith is either 1. inward or 2. outward 1. inward when in with or by Faith we strive against the enemies of our souls and thus the Apostle exhorts 1 Tim. 6.12 To fight the good fight of Faith the object is not expressed there nor in that speech neither so often iterated He that overcometh shall have this or that reward 2. The contention is also outward and that either common to all as by the life and profession of the Faith may appear for so Prov. 28.4 They that keep the Law contend by that keeping of it with those who forsake the same Law of God as ye may read Wisd 2.12 13. Let us lie wait for the Righteous because he is not for our turn he is clean contrary to our doings he upbraids us with our offending the Law and objecteth to our infamy the transgressings of our education c. 2. The contention for the Doctrine of Faith is more specially belonging to the spiritual Governours of the Church as in that first controversie of the point touching Circumcision Acts 15.6 the business was debated by the Apostles and Elders No doubt the contention with the Faith is here to be understood in the former sence as Faith is that victorious and living Principle in Believers whereby they resist oppose and finally subdue all the enemies of the life in themselves whereby they live the life of God Gal. 2.20 The Reason of this may appear 1. In regard of the Christian Faith it self
of the end of all these for spiritual and heavenly things are imparted by God unto men and by men unto men for their edifying 1 Cor. 14. which cannot be without some outward Form of words or other expressions There is one Form of Godliness seems not at all to be used as singing of Psalms in the Congregation Why Because some there are very unfit to sing them Respon This cannot be denyed yet for this inconvenience it followeth not that the custom of singing Psalms in the Church should be laid aside For 1. Psalmodia hath been a Form of Godliness both in the Church of the Jews and all Christian Congregations wherein it 's probable there have been some as unfit as in our days 2. Though some unfit yet out of the judgement of Charity yea of certainty some are fit and the unfitness of some cannot debar others from the comfortable use of that Duty 3. It is a Duty 4. Our Lord himself fore-told Psal 22.25 and 35.18 That he would praise the Father in the great Congregation as the Apostle applys it Heb. 2.12 5. For the same Reason they who are unfit to sing should be unfit to read them 6. And 't is possible they may by the grace of God be made fit Many hear outwardly who are not fit to hear but thereby many become fit Observ 1. Note hence the great goodness of God and his love unto Mankind that having made Man for himself he could not satisfie his love with making him Lord of all the Creatures no not with any thing less than the Image of himself imparting the shape of himself unto him Joh. 5. And because similitudo est causa Amoris similitude and likeness is the cause of Love That he might love him more he makes man like unto himself Godlike or as in our language Godly that we should be imitators and followers of God as his dear children Eph. 5.1 Observ 2. Yea since the only Wise God hath so made us and embodied us and cast us into a fleshly mould that we cannot understand any thing from without otherwise than by outward Images and sensible representations of inward things He is graciously pleased to convey the inward by the outward and therefore he is said to have made the two disciplinary Senses Prov. Thus Circumcision the Passover all the Sacrifices and Oblations yea the whole Ceremonial Law are Forms of Godliness whereby the only Wise God condescended unto his people thereby to convey the true spiritual and inward Godliness unto them by those outward and visible signs representing unto them spiritual things Ezech. 37.18 These and such as these outward and visible Forms are called by sutable names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus also the Lord imparts his Godliness by something audible proportionable to the other disciplinary sense of Hearing Rom. 6.17 2 Tim. 1.13 Observ 3. Hence appears their errour who out of a pretence of a pure spirituality condemn all Forms of Godliness without any difference at all and condemn all those who use Forms of Godliness Thus the Sacrament of Baptism is with them such a Form of Godliness as is not to be used Thus also the Lords Supper Instituted of Christ himself is by such sleighted as a Form of Godliness Thus thanksgiving for Meats and Drinks is thought to be superfluous a Form of Godliness Why For all these are spiritual and inward duties and better performed within than acted outwardly I do not deny but these are all as well inward as outward duties and there best performance is inward But our Lord Jesus performed them outwardly and commanded also that they should be outwardly performed It 's true by the inward performance of these acts we are more strengthened But since every man ought to seek not only his own good but the good of others also These and all such like acts ought to be done in Love 1 Cor. 16.14 And all things ought to be done to the edifying of others 1 Cor. 14.26 And how can that be done without some outward form or other to the edifying of its self in love And although praying to God and blessing God may be done inwardly and with the spirit yet if we perform these Duties inwardly only no man else hath the benefit of these Duties but our selves And therefore the Apostle 1 Cor. 14.15 16 17. Else when thou shalt bless with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest Lastly whereas the Pharisees used all the outward forms of Godliness without the inward Duties Our Lord forbids not his Disciples the use of these Forms but implicitly commands the use of them where he saith Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the kingdom of heaven Now that which must exceed another doth not abolish but suppose that which it must exceed Nor did our Lord blame their Use of Forms wherein they placed their Righteousness but the want of this inward Righteousness as the foundation of it as its evident Matth. 23. and by that Pharisaical young man Matth. 19. Repreh Those who pretend to rest in the Godliness without the Form as also those who rest in the Form without the Godliness 1. Those who pretend to rest in the Godliness without the Form Let such know that the only wise God hath fitted the one of these unto the other so that although the outward Form be not perpetual as I shall shew more anon yet it is not to be despised as it is by many at this day who exalt themselves above all Ordinances above all Forms of Godliness above all mans teaching c. Surely the outward Ordinances and Forms of Godliness are not to be despised No say they Doth not the Prophet call them vain oblations See Notes on Gen. 27. 2. They are justly reproved who rest in the Form without the Godliness Thus did many of Gods ancient people the Jews And thus do too many at this day of the false Christians How much pain and sorrow did the Jews undergo c. See Notes on 2 Cor. 5.17 Exhort Let us endeavour after the inward Form of Godliness 2. Axiom Godliness hath a power There are three Principles of actions 1. Understanding 2. Will 3. Power The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Strength Vertue and Power by which great acts are atchieved So the Septuagint turns that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text above one hundred times Whence also it signifieth an army strong and powerful whence the Church is described to be an Army with banners Cant. 6.4 This power is sometime exercised by the body which in comparison to that strength of the Spirit is but impotency and weakness according to Esay 31.3 The