9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and
we must by both these words understand not only the simple taking and bearing of them but also the taking them away and bearing them away for so he is said expresly to take away the sins of the world And the Hebrew words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie as much otherwise that which was spoken by the Prophet Esay would not be fulfilled in St. Matthew for here he is said to cast out the spirits with his word and to heal all that were sick If therefore the Lord Jesus should only take the Spirits and bear the Diseases He should not be said to cast out the Spirits and heal those that were diseased Thus St. Peter 1 Pet. 2.24 Who his own self bare our sins in his own body on Marg. the Cross The Reason is 1. From a great necessity none but he could do it would do it 2. Perituros adigunt ad Christum They drive those that are ready to perish to Christ Vide Notes in Mat. 8.18 Job 33.19 20 21. 3. Order of Nature requires it if the body be sick at the Head let blood at the Arm Christ is both the Head and Arm. If the Lord hath borne and taken away our Spiritual maladies and sicknesses how do they remain The Lord will not take them away from us while we love them but when we are weary of them Mat. 11.28 Obser 1. Note here a difference between the former Times under the Law and Prophets and under the Gospel The whole tract of Time Vide Notes on Hebr. 1.1 2. The former was a time of Prophecy the latter of fulfilling Prophecies The former a time of Types the latter of fulfilling Types Obser 2. Christ takes and takes away bears and bears away our sicknesses Vide Essay in Exod. 34.7 Obser 3. He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath taken Aliquid divinitatis est in illa particula There is something divine in that particle Heb. 1. Object If the Lord hath fulfilled all this then the business is done See Acts 26.17 18. Vide Essay Jesus Christ fulfilled the Prophecie by taking away our sins not the judgement punishment wrath of God only but the sin it self Mat. 1.23 But how by casting out the Spirits with his Word and healing those who were sick was that fulfilled which was spoken by the Prophet Esay 53. Obser 1. Here then are Two several works of Christ his great Grace and Mercy 1. Bearing and suffering our sins and punishments for our sins 2. The taking of them away from us And both these are represented unto us by way of Cure and Healing in one and the same place whereof these Cures were types and figures Yea it is remarkable that since taking away infirmities and healing sicknesses was an effect of taking away their sins Jesus had made spiritual expiation of their sins whom he now cured for as yet he had not suffered on the Cross There is therefore a spiritual expiation Obser 3. Hence it is clear that the drift and intention of the Holy Spirit is to signifie Spiritual inward and invisible things by visible outward and bodily for if the taking away of sins and infirmities by the Lord Jesus was fulfilled in his casting out of Evil Spirits and healing those who were sick what else can be meant by these bodily outward and visible Cures but his healing and curing of our Spiritual Diseases his healing of our back-slidings And what can be understood by his casting out of Spirits but his casting out of Spiritual wickednesses out of our Souls and Spirits His destroying or rather dissolving the works of the Devil so that they who blame men for opening the Scripture spiritually declare plainly that they understand not the Scripture nor the intention of the Holy Spirit in them Obser 4. The Lord Christ is and ever hath been the Physician of Souls and Bodies The words in Esay 53.4 whereby these works of Christ are said to be fulfilled they are in the Preter Tense and speak of things past yea all those Acts of Christ in that Chapter which are commonly understood as Future and to come they are recorded as things already done for so the Prophet Esay speaks of Christ's works already done He hath born our griefs and carried our sorrows He speaks of that part of the Church which then was and of that part of it which was then past and according to the Evangelist's Application he spake of that part of the Church in his Time and the same words reach our Time also He sent his Word and healed them This Healing hath ever been in the wings of the Son of Righteousness which hath arisen in all Ages upon those who fear the Name of God Mal. 4. which was represented by the Heathen in their Apollo who was their God of Wisdom and the great Physician which in their Mythologie signified the visible Sun the Fountain of Natural Life Accordingly the Wise Man makes a Commemoration of some works of Christ the Wisdom of God Wisd 10. She restored the first Man and brought him out of his Fall she preserved Noah Abraham Lot Jacob Joseph Moses and all the Israelites as appears in that Tenth Chapter of that excellent Book The want of this Universal Understanding of Christ hath exceedingly obscured the Knowledge of his Deity insomuch that some in former Ages have entertained poor carnal and unworthy conceits of the Lord Jesus as if he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man And the like carnal conceit of the Lord Jesus hath been received by some in these Licentious Times The Roman Conquerours in their Triumphs lest they should be transported with Worldly Glory had a Monitor that rode with them in their Triumphal Charriots and bad them remember that they were Mortal O Beloved in the Pride of our Worldly Glory we are apt to be transported and carried away Diseases and sicknesses are our Monitors such as these were who mind us that we are mortal and must dye that the Lease of our Earthly house is almost expired that the Term of it is not long hence that therefore we must look out for another even for our House that is from Heaven Now that upon good grounds we may hope for that House Tit. 2.11 We must look to the Grace of God that bringeth salvation It is a short Lesson but is that which comprehends in it The Whole Duty of Man O Beloved Let us think seriously and sadly of these things our Lusts are deceitful the Evil one is a deceiver our own hearts are deceitful and all lye in wait to deceive us and put us by the serious consideration of these things That the iniquity of our heels may overtake us It is no perfunctory no overly or sleight endeavour that God requires 2 Chron. 7.14 He requires the seeking of him with our whole heart Jer. 29.13 otherwise see and read Levit. 26.21 Essay Therefore it is required that with purpose of heart we should cleave unto the
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
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
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
detained under the Spirit of Bondage under the constraint of the Law is the very best condition that a sinful man can be in David thought so Manassah found it so As in outward and corporal imprisonment if vexation give not understanding if they who are in hold be not better'd by their imprisonment they are hindred from doing more hurt and no doubt many live in prison as the fittest place they can live in even so in regard of spiritual imprisonment when men are restrain'd and checkt from satisfying their corrupt affections when the Lord corrects them by his Law the spirit of God pronounceth such blessed whom the Lord so corrects because thereby their will towards the iniquity is broken But I am shut up under the Law Claustra But I have agreed with mine adversary I have consented unto the Law that it is good yet I find another law in my flesh and bringing me captive unto the law of sin c. Rom. 7.22 23. Hence we perceive a great difference between the voluntary and involuntary imprisonment under sin Thou mayest hence find thine own different estate Thou wert before well contented with Satan's bondship but since the adversary the Law hath broken thy Will to sin now sin grows irksome and thou hast agreed with the Law and consentest and lovest that which was before thine enemy Now thou perceivest the great necessity of a strong Redeemer which the Apostle was sensible of vers 24. and he hath answer to his complaint v. 25. in the V. L. Gratia Dei c. as Esay 19.20 Luk. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance to the Captives What mischiefs works a boundless liberty or license rather in a Common-wealth when men think they are never free enough till they cast off all bands of Government all Authority of the Magistrate our Lord is well aware of the like inconvenience in the Common-wealth of Heaven There is an exorbitant desâ—re of an â—â—â—imited and boundless Liberty men would do even what they list and therefore wâ—en the Lord Jesus hath delivered and redeemed men captive under Sin and Satan and under the Law and brought their Souls out of prison they are not then left at liberty to do what they will but are yet prisoners of Jesus Christ The Servant who was freed by his Master according to the Roman Laws he was not any longer servus Domini but libertus Patroni he was not any longer a Servant to his Master but one freed to his Patron And ingratus patrono redit in servitutem and although the Lord hath brought the captive souls out of prison yet they remain libertae that being delivered out of the hand of our enemies we should serve God in righteousness and holiness without fear all the dayes of our life Luke 1. Rom. 6.19 These dangers infer the Conclusion Exhort Since there is that eminent danger of not agreeing with the Law be exhorted to agree with thine Adversary it is in vain to stand out Art thou stronger than thy God 1 Cor. 10. wilt thou be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that fights against God Thou hast all power against thee He is Lord of Hosts thou kickest against the pricks thou hast in thy self a party against thee even thine own Conscience How much better is it to yield over thine own stubborn heart Saul thought himself in the right yet he was brought off and perswaded to yield I was not disobedient to the Heavenly vision saith he he had no compulsion no act of violence upon his heart to make him yield yet he said Lord what wilt thou have me to do and so say thou from the like humble spirit Lord what wilt thou have me to do so shalt thou be received to favour as Saul was sent to Ananias i. e. to the Grace of the Lord. Exhort 2. Be ambitious of the true spiritual freedom what the true freedom is See Notes on Gen. 9.13 NOTES AND OBSERVATIONS UPON MATTHEW V. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto thee thou shalt by no means come out thence till thou hast paid the utmost farthing HItherto we have heard the less mediate and gradual dangers In these words we have the utmost peril threatned to him who will not agree with his adversary 1. Thou shalt not depart thence until thou hast paid the utmost farthing 2. The testimony of truth the sentence of the Judge confirming this unto thee Verily I say unto thee thou shalt not come out c. First of the first wherein we have 1. the detention in prison thou shalt not depart thence 2. the limitation of that detention à pari to the payment of the utmost farthing which upon the matter is without limitation I shall put both together it 's plain enough in the Letter by what is shewed before what a prison is What is here called a farthing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadrans the fourth part of a peny in the parallel Scripture Luke 12.58 it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn a mite and that 's but half a farthing according to Mark 12.42 A poor widow cast into the Treasury two mites which make a farthing whereby we understand exact payment to be made even to a farthing even to a mite half a farthing Reason Why must the wilful debtor suffer perpetual imprisonment There must be some way found out to master the perverse and resty will of unjust and obstinate men to force them to do what otherwise they would not And this way the wise men of the best Common-wealths have found out yea the wisdom of God approves of this in the Text. And perpetual imprisonment is the last remedy that the Civil Laws will afford the Creditor for recovery of his Debts yea and our municipal Law also Howbeit there is a rule qui non habet in aere luat in corpore And I have read in the Laws of some Common-weals that wilful debtors have been brought forth into the market place and have had their shins broken and returned to prison And truly there is great need of such punishment malo nodo malus c. There are who have found means to defraud their Creditors by a voluntary perpetual imprisonment a device not known to former ages these have out-witted the former ages it 's the Devils device and he keeps them in his prison Mysticé The hell of the damned is compared unto a prison especially in respect unto perpetual imprisonment according unto that almost proverbial speech Ab inferno nulla redemptio From hell there is no Redemption which how far forth it is true I shall have occasion to shew anon But besides this there are other analogies A prison is locus horribilis saith the Lawyer an horrible place as it may appear by what is there absent and wanting and what is there present and abounding 1. What is absent Psal 88.8 a place without all accommodations for the body want of liberty which renders even the largest place too strait if
Word What Spirits these were is evident by the former words even those wherewithal those were possessed whom they brought unto him which are elsewhere called Devils Mat. 10.17 and evil spirits and unclean spirits Acts 5.16 and 8.7 We read of diverse evil spirits in the Old Testament 1. The Seducer of our first Parents the Old Serpent called the Devil and Satan 2. The evil spirit that troubled Saul 1 Sam. 3. That which deceived Ahab 1 Kings 22. 4. That which tempted David to number the people 5. That which stood at the right hand of Joshua the Son of Josedec to resist him Zach. 3. 6. That which exercised the Patience of Job 1.2 And so we read of one or other in an Age throughout the Old Testament But in those few years wherein our Lord executed his Prophetical Office ye read of one that had a dumb Devil another a deaf Devil another blind yea a Legion of Devils in one man As if those contrariae fortitudines as the Antients call them those contrary Powers had been reserved as objects whereon the power of God should exercise it self Therefore if there be in them subtilty Christ and we in him knows and discovers their subtilty so that we are not ignorant of their wiles Col. 2.15 He spoiled Principalities and Powers as in Simon Magus Elymas c. Thus Satan fell and falls like lightning from Heaven If there be in the Name and Nature of them a mischievous will in Christ is manifest the love and good will of God to us if strength Christ is the stronger one Luke 11.21 Esay 40.10 Behold the Lord God comes upon the strong so in the Marg. Obser 1. The word is Catholicon an Universal Medicine Obser 2. God reserves a Power beyond Satan Repreh The pride of foolish men who boast of Christ's victories over evil spirits Col. 2.15 that he hath spoiled Principalities and Powers while mean time poor men the Principalities and Powers the Evil Spirits triumph over them The Reason of this is apparent from consideration of Christ's authority and strength his strength is seen in his powerful Word and Spirit for his Word is with Power Luke 4.32 Vide Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it must be a more powerful spirit that casts out the evil spirits even the spirit of God by which the Son of God cast out Devils Mat. 12.28 For it must be a Spirit that can remove a Spirit as in Nature when applicantur activa passivis when things active are applied for the removal of what is Spiritual howsoever it be a body that is made use of that 's but a Vehicle it is a spirit only that does the work Obser 1. Note here the miseries whereunto our Humane Nature is obnoxious and liable by reason of sin to be possessed with evil spirits and to be the receptacle of all manner of diseases The name of Man as God made him is Adam Earth and Earthly but as man hath made himself Enosh i. e. weak sickly miserable and is become the common name of all men Obser 2. Here then is an object for the Merciful God He hath not left man-kind miserable and without remedy Obser 3. The most High God reserves a Power to master and subdue all contrary Powers 2. He healed all that were sick Had our Lord Jesus greater love to the Bodies of men and to their Natural Life than to their Souls and to their Spiritual Life Surely no but the Reason of this we shall find in the following point The Greek words are He healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male habentes those who were ill And whether is the greater disease that of the Body or of the Soul Obser 2. Col. 2. What ever he did it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent his word and healed them 3. All this he did That it might be fulfilled which was spoken by the Prophet wherein two things must be inquired into 1. How Christ himself took our infirmities and bare our sicknesses 2. How by casting out the Spirits with his Word and healing all that were sick that was fulfilled which was spoken by the Prophet Esay In the former we must enquire what is meant by Infirmities by Sicknesses and how Christ took our infirmities and bare our sicknesses 1. The Word in Esay 53.4 which we turn our infirmities is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other word also in the LXX 2 Chron. 9.29 was rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Peter referring to the same place of the Prophecy of Esay 53.4 1 Pet. 2.24 saith who himself bare our sins in his body on the Tree The former word signifieth the less sins and the latter the greater As there are also degrees of bodily diseases some more easie to be born and cured others less and therefore bodily diseases are not here excluded The Reason why by diseases and infirmities sins and iniquities must here be understood is 1. Because they are the punishments of sins and for the most part they proceed from the diseases of the mind And threfore our Lord being about to cure the man sick of the Palsie He first removes his sin and then heals his disease Mat. 9.2 And he warns him whom he had healed of a spirit of infirmity John 5.14 Sin no more 2. Also because they are preventitious of sin Job 33. These infirmities and sicknesses Christ took and bare But how could this be for neither was the Lord Jesus ever possessed with a Devil nor was he ever sick It is true the Jews spake to him most unworthily Say we not well that thou art a Samaritan and hast a Devil But he answered most mildly to that most bitter provocation I have not a Devil but I honour my Father and you do dishonour me John 8.48 49. He had not a Devil nor was he ever sick in all his life upon the Earth in the dayes of his flesh And therefore both the Righteous on the right hand and the Wicked on the left ask this question When saw we thee sick He was never sick Mat. 25. Nor indeed was it reasonable that He should be sick because he took the Nature of Man in general not the special diseases of every man it 's true it behooved him in all things to be like unto his Brethren and so he took upon him that which is the most incident unto Mankind as Hunger Thirst Weariness c. but as for diseases they are not incident unto all men and if they were what kind It 's evident therefore that the words here used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses must not be understood so as if Christ in his own person had taken or born one or other But when Christ is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses
who gave it And therefore these as in state and condition so in the Dialect they differ little from the damned Rev. 16.10 11. Obj. If the wicked will turn from all his sins that he hath committed all his transgressions that he hath committed they shall not be mentioned unto him This is to be understood of his timely return but such as these never return until it be too late until the master of the house be risen and shut the door Then indeed they shall strive and seek to enter in at the strait gate and shall not be able Luk. 13.24 They shall then seek the Lord Jesus yet die in in their sins for whither he goeth they cannot come Joh. 8.21 Let them well consider this who impute all sin and all iniquity unto one and the same spirit which they say acts in all men all things Jam. 3.11 1 Joh. 1.5 Obs 5. Though whosoever speaks a word against the Son of man it shall be forgiven him yet whosoever speaks against the holy Spirit it shall not be forgiven him Rupertus the Emperour being chosen King of the Romans in the year 1400 going to visit and repair the Cities to whom according to the custom many banished men resorted for his Patronage the Emperour coming to Spire great Sute was made to him that he would restore divers men who were banished thence Among the rest a Citizen of Spire when great Sute was made in behalf of him the Emperour inquiring the quality of every ones offence found this man a Blasphemer and therefore banished He restored all the rest but ratified the sentence of this mans banishment A pious Prince and follower of the Lord in the Text who though he pardon all sin and blasphemy yet him who speaks against the holy Spirit he forgives not Neither in this world nor in the world to come i. e. never as St. Mark hath it in the parallel to the Text Mark 3. But St. Mark who wrote more briefly ought rather to be explained by St. Matthew who wrote more copiously than St. Matthew by him Besides the doubt will remain whether sins be forgiven in the world to come yea or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually understood of the Age that was then to come which St. Paul calls the last dayes and the last time so the Apostle is to be understood Hebr. 2.5 the world to come the dayes of Christ in the Spirit Obser 1. Here then is no ground for Purgatory after this life as some and they of great Authority make use of it Obser 2. Sins may be forgiven in this world which was then to come It 's a part of the New Covenant when the Law of the Spirit of Life is written in our hearts and I will forgive their iniquities and will remember their sins no more Jer. 31.34 Obser 3. Sins may be retained and not forgiven in this world which have been connived at and not punished in the former world Mat. 18.34 This may be understood by Joab who slew Abner and Amasa and escaped but was put to death by Solomon 1 King 2. What is Joab but he who hath the Father and is under the Law of the Father 1. He slayes Abner the Fathers Light which is the Law for while we are under the Law we are against the Law He also slew Amasa that which exalts the people and what 's that but Righteousness which exalts a Nation Prov. 14.34 even the Righteousness of the Law Joab therefore is said to be too strong for David as Jephtha's Brethren Judg. 11. but Solomon he puts him to death Saul is a figure of the Law and first dispensation of the Father David of the second and Solomon of the third Thus Shimei escaped who blasphemed David but was put to death by Solomon Shimei is the Obedience who is Son of Gera Rumination and Meditation Such are they who have tasted of the heavenly gift Heb. 6.4 5. who fall away These may escape in the dayes of Christ's flesh David put him not to death but Solomon did Consolation Alas I find my sins as yet a burden unto me how then are they remitted unto me water out of its place is only heavy We are yet weak with him Christ according to the flesh hath his time of weakness with us but he shall appear in power and strength 2 Cor. 13.4 Acts 3. ult Rom. 11.26.27 But alas my heart condemns me In odiosis poenalibus litera sequenda est it is so in all the three Gospels Mat. 12.32 Mark 3. Luk. 5. not that sin against the holy Ghost but blaspheme against the holy Ghost Let them take notice of this who acknowledge God's Almighty Power in Creating and Governing the world yet shorten his hand and limit his power 2 King 7.2 He can and will destroy Antichrist with the Spirit of his mouth but they believe not that Christ can destroy their iniquities They believe that the Devil can make a perfect wicked man but they believe not that it 's possible the Lord whom they confess Omnipotent and Almighty that he can make a man perfect Do they not ascribe more Power to the Devil than to God himself Let them consider this who detract from the knowledge and wisdom of the only wise God Ezech. 8.12 Repreh The present Generation who in these dayes of the Spirit when the Lord hath promised to pour out his Spirit upon all flesh and when we ought to wait for the Consolation of Israel and the New Jerusalem to descend from above and the promise of that holy Spirit when now the Lord is endearing his Love unto us in the performances of all his precious Promises Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit but even they who have received the Spirit of the fear of the Lord not only withstand the motions and inspirations of the holy Spirit but even deny that any such measure of the Spirit is to be expected or hoped for hence it is that a great part of those who I believe have the fear of God in them yet proceed no farther than the very first Dispensation of the Father as if the height of Christianity consisted only in a velleity or half-will toward God and his Righteousness so that the good they would do they do not and the evil which they hate that they do which is no more than the Childhood wherein notwithstanding they set up their Rest O Beloved this cannot be done without damping the good motions of the holy Spirit in us We cannot here set up our Rest but we must needs withstand the good Spirit of God striving with us for were we plyable and obedient unto the holy Spirit did we yield unto the motions of it we should receive to our good will the Power of God for the subduing of all our iniquities for Act. 2. and 5.32 Joh. 14.17 should be fulfilled unto us But while now men content themselves in the lowest
him This inordinate desire and wrathful and envious disposition is from the Evil One who is called Abaddon and Apollyon and a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we find 1 Joh. 3.11 12. whence the Greek Tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to kill The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders is here in the plural number and implyes many kinds of murder whereof one outward the other inward for whereas the Law is Spiritual it extends not only to the hand and outward parts of the body but reacheth also unto the inward affections and acts of the Soul and Spirit for there is a murdering heart as well as a murdering hand as well affections of wrath and hatred carrying us forth to kill as feet swift to shed blood Murders proceed out of the heart Our Saviours main drift in this Scripture is to point at the source and fountain of murders not to speak much of the outward man slaying and killing of men which was the only murder which the Pharisees knew As for the outward murder of what extent it is and what punishment is due unto it humane Laws civil and municipal take cognisance of it but the Law is spiritual whereunto our Lord here directs us The spiritual murder is committed against ones own soul or against ones Neighbour or against God himself and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self murderer 2. Spiritual murder is committed also against ones Neighbour Matth. 5.21.22 1 Joh. 3.15 3. There is a spiritual murder of the Divine Nature and the Lord Christ three ways 1. In Adam when his innocent nature in any is murdered Rev. 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in any are suppressed Heb. 6.6 These and such as these the Scripture calls Murders for whereas every sin hath the name from the end whereat it aims and is to be esteemed according to the will and purpose whence it proceeds as wrath envy or hatred against our Neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malicious is a murderous will and purpose although really and in the event they murder not their Neighbour even so the wrath envy and malice against the Lord and his Christ may be called murders although they proceed no farther than the perverse will ye go about to kill me Joh. 8. So Traitors are esteemed and suffer death according to their will and purpose although they effect it not Obs 3. Hence we learn to judge our selves and others if angry malicious if hateful and hating one another yea hence learn the bloody mindedness of this present Generation What murdering and malicious hearts full of rancour and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this Doth he hate his Brother He is a murderer although he touch him not 1 Joh. 3.15 Repreh 1. Pharisaical men who please themselves in some outward civility not knowing or not acknowledging that they have crucified and slain the Lord Jesus in them 2. Wilful murderers Heb. 10. who slay the Lamb in cool blood as when David slew Vriah the light of the Lord the parable is of a lamb slain Consol This is mere Doctrine Alas if to be angry with my Brother be no less than murder if he who hates his Brother be a murderer what shall become of me I have been angry and hated my Brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envy and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be done in love and kindness 1 Cor. 16.14 Joh. 3.21 But alas thoughts of revenge assault me These are the Messengers of Sathan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel keep these revengeful thoughts fast at the door give no consent unto them they come to take away thy head The head of every Believer is Christ 1 Cor. 11. If thou consent unto them thou openest the door of thy heart and lettest them in while thou keepest them without door they cannot hurt thee No evil without thee no not the Deuil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more than any good can help thee if it be without thee Consol 2. Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus happily this thou hast done indeed who hath not done it Yet despair not There is a twofold murder as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other unawares And both these ways the Lord Jesus hath been murdered There are who have slain him wilfully Heb. 6.4 5. and 10.26 2. There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. There is one in the midst of you whom ye know not Such an ignorant murderer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly yea and he is a pattern to them that offend Acts 3.17 The greatest sin without hatred pardonable Deut. 19. The greatest good work without charity impious 1 Cor. 13 yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then flye to Kadesh i. e. to Holiness This counsel the Prophet Esay gives Esay 1.16.17.18 And Daniel to Nebuchadnezzar Dan. 4.27 This Kadesh is in Gâ—lilee i. e. Conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee i. e. to turn to the Lord Acts 3.13 This City of refuge is on a mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it Therefore it s said to be in the tribe of Nephtaly such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood Eph. 6 2. yea we must go about this work early therefore the second City of Refuge is Shechem which signifieth early This also is in a mountain hard and difficult in ascent in the Tribe of Ephraim in fruitfulness growing and encreasing Thus doing we shall come to the third City even Hebron the society of
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
very being that we by our sins have crucified See Notes on Gen. 26. ad finem Consolat To believers in the Lord Jesus As they who believe not that he is I AM they shall dye in their sins So by like reason they who believe that he is I AM they shall not dye but live O but I am guilty of many sins c. See Notes on Exod. 20.1 No marvel if while men have only a fantastical faith and believe only in a Christ of their own imagining No marvel though the flouds of Belial make them afraid Psal 18.4 Therefore Matth. 14.26 They thought they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fancy or imagination vers 27. But Jesus spake unto them saying Be confident I AM he is not a fantastick or imaginary Christ but an Essential a being Christ a Christ who is the very being it self the I AM When he comes into our vessel he rebukes the Sea of wickedness and the winds of temptation from evil spirits and then follows a great calm Observ 1. This discovers their poor narrow carnal understanding of Christ who think him then to begin to be the Son of God when he began to be the Son of Man This poor conceit the Ebionites had of him that he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of him Phil. 2. Verus homo but merus homo a meer man and therefore those old Hereticks had their name Ebionitae from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and miserable Observ 2. Christ is the beginning who hath spoken to us in all ages that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 which hath outwardly in the Letters and Words and inwardly by a mental voyce spoken to all generations of men Exhort Hear the voice of the eternal Word speaking outwardly They report of a God at Rome whom they called Locutius who was often speaking unto many and never left speaking until they had built him a Temple And then ever afterwards he held his peace This story might have been very unhappily applyed to some But to our present purpose I AM the beginning he speaks not only outwardly until he hath gotten a Temple until he dwell in us and walk in us and live in us But then he much more speaks in us and becomes the Oracle of his Temple So that what he spake before in Letters and Words to the outward ear He now speaks inwardly unto the heart of his Believers That City which was at first called Cyriath Sepher Joshuah called afterward Debir Josh 15.15 Cyriath Sepher is the City of Letters But when Joshuah obtains the Victory over it it becomes Debir that is an Oracle That word is in thee in thy mouth and in thy heart NOTES AND OBSERVATIONS UPON ACTS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance IF any Text of Scripture may justly challenge our best attention or kindle holy affections in us more than other I suppose this may where the holy and blessed Trinity God the Father Son and holy Ghost are busied and taken up in matters of our best advantage the giving of the holy Spirit to all the holy Apostles and Disciples enabling them inwardly for their most holy function giving them divers tongues fitting them with utterance outwardly for the propagation of the Gospel throughout the world That which the Eunuch complained Act. 8.31 How can I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray we therefore that the Lord who sent his Spirit in fiery tongues would enlighten the understandings and enflame the hearts of the hearers and that he who makes able ministers both of the letter and of the spirit and made man's mouth would vouchsafe a portion of his Spirit unto the speaker and give unto him the tongue of the learned that he may speak a word in season that he may impart some spiritual gift unto the Congregation That he may interpret that the Church may receive edifying Which that we may all the better do ye may be pleased to know that the great promise of God the Father Luk. 24.49 The great promise of God the Son Joh. 15.26 And the great promise of the holy Spirit vers 33. of this Chapter is in this Text recorded to have been performed When they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance The whole Chapter comprehends An Historical Narrative of Gods promise performed The divers censures and judgements past upon the performance of it 1. In the Historical Narrative ye have 1. The time place and persons on whom and in whom this promise was performed and by whom it was made manifest unto others 2. The miraculous performance it self expressed outwardly and inwardly 1. Outwardly by Types and Figures and that two ways proportionable unto the two disciplinary senses of hearing and seeing 1. Of hearing and that was a sound a sudden sound a sudden sound come from heaven adorned by a contract similitude and a sound as of a great rushing wind and by the effect it filled the whole house where they were sitting 2. The second Type was in proportion unto the Sense of seeing And thus there were represented unto them Cloven tongues in similitude resembling fire and in effect sitting upon each of them 2. God's performance of his promise is also described from the inward effect it wrought in and by the Apostles and Disciples which is the thing signified by those outward Types and Figures They were all filled with the holy Ghost spake with other tongues as the Spirit gave them utterance The Text as you may perceive contains a real and true performance of Gods promise unto the Apostles and Disciples They were all filled c. Wherein there is 1. An effect of the holy Spirit in the Apostles and Disciples They were all filled with the holy Ghost 2. An effect of the Apostles and Disciples by the holy Spirit They began to speak with other tongues as the Spirit gave them utterance The words may be resolved into these Divine Truths or Doctrines 1. All the Apostles and Disciples were filled with the holy Ghost 2. They began to speak with other tongues 3. They were all filled c. And then began c. 4. The Spirit gave them utterance 5. As the Spirit gave them utterance so they spake 1. All the Apostles and Disciples were filled with the holy Ghost That by all in Text are meant the Apostles and Disciples the 13.14 and 15. verses of the former chapter easily prove That these were now altogether and that in them and by them this effect of the holy Spirit was wrought appears by the first verse of this Chapter All these are said to be filled Filling is nothing else but an adequation or inward fitting of the thing contained unto the thing containing To fill and to be filled and their contraries to empty
Jews kept the Feast of Weeks in memory of the Law given at the same time in Mount Sinai And the Christians remember the giving of the Holy Spirit and the Law of the Spirit of Life to be written in our hearts How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in cloven tongues For hereby they extinguish the Law of God given in Mount Sinai as not belonging unto them or if belonging to them yet impossible by any power of God imparted unto them in this life to be fulfilled And hereby they frustrate the end of Christ's Ascension and damp the hope of obtaining the Spirit of Christ in this life contrary to what the Text holds forth unto us He who descended is the same also that ascended that he might fill and fulfill all things NOTES AND OBSERVATIONS UPON ACTS II. 37 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men and Brethren what shall we do Then Peter said unto them Repent THe Lord had now poured forth his Spirit to make a New Creation Act. 2.4 and that Spirit moved upon the waters as People are interpreted Revel 17.15 many people so that the waters were much moved and troubled They wondered vers 6 7 12. when St. Peter now became an expert fisher of men knowing it was best fishing in troubled waters casts forth his hooks and le ts down his net at the Lords Word in the Name of the Father Son and Holy Ghost and catches a multitude of men about three thousand souls vers 41. His Net wherein he took them was a Sermon consisting of two parts 1. A refutation of an Errour 2. A confirmation of the Truth 1. He begins with refutation of their Errour and that most fitly they had charged the Apostles that they were drunk vers 13. ye may observe it in all Ages the Prophet and Spiritual man is alwayes accounted mad or drunk for there being but a sober man among a company of drunkards they thought themselves sober and him drunk though the contrary in both is most true so it was here The Apostle takes occasion from that kind of drunkenness to tell them of another they supposed that they were drunk with wine wherein is excess Ephes 5.18 No they were drunk indeed but with the Spirit as Cant. 5.1 They were filled with the Spirit so ye may understand the words that the Apostle denies not that they were drunk but the kind of drunkenness they are not drunk as ye suppose in that kind of drunkenness but as the Prophet Joel had foretold vers 16 21. This effusion of the Spirit he refers to the Author of it vers 22. Jesus of Nazareth the righteous branch approved of God by miracles wonders and signs such as never man wrought such as God wrought by him yea and approved by you too sometime ye your selves knew him to have been such an one yet which is your greater condemnation if ye repent not even him ye have apprehended and with wicked hands have crucified and slain him 'T is true this was not without the determination counsel and foreknowledge of God yet that no way diminisheth your sin it was not your purpose to fulfill Gods counsel but your own malice and revenge nor was it without Christs own counsel passus est quia voluit Isai 53. which erects them that they sink not into the gulf of despair as Joseph comforted his brethren Gen. 45.8 Where he prevents an objection If he had been approved of God he would have delivered him let him deliver him if he will have him This was not out of impotency or want of love in the Father for he hath shewn greaâ—â—r power in raising him from the dead loosing the pains or as the Syriack the bands and cords of death because it was not possible that he the essential life the power of God should be held by them vers 25 26 27 28. Nor is this any new thing but prophesied of old Object But this David spake of himself Resp No that vers 27. Thou wilt not suffer thine Holy One to see corruption can belong to none but to the Holy of Holies Christ Jesus for vers 29 30 31. He reassumes the conclusion and proves it by another testimony Psal 110.1 which our Saviour also cites and puts his adversaries to silence Matth. 22. Thus having confirmed his Doctrine touching the Passion Resurrection Ascension and Session of Christ at the right hand of God with his effusion of the Holy Spirit he makes application of it unto his Auditory vers 36. by way of Reprehension See then what a great sin ye have committed ye have crucified the Lord of Glory an elegant Aposiopesis ye have crucified him to whom God the Father hath given all power in heaven and earth Matth. 28. Lest they should grow desperate by such a Reproof he tempers with it a tacite and secret Consolation in that he saith God hath made that same Jesus both Lord and Christ He is the Saviour Jesus and the anointed of God the Christ as he speaks Acts 5.31 A Prince and a Saviour to give repentance to Israel and forgiveness of sins and this is St. Peters Sermon Now behold a rare effect of this Sermon in the Auditors wrought both 1. Inwardly they were pricked in their hearts and 2. Outwardly they said unto Peter c. Men and brethren what shall we do 1. The inward effect is compunction and that twofold 1. Doloris of grief tantùm non desperationis almost of desperation they had crucified the Lord 2. Amoris of love they had crucified Christ their Saviour and Redeemer who deserved better of them O that consideration melts the Soul from these Two kinds of compunction proceeds a twofold sence of these words of the Text Men and brethren what shall we do 1. The effect of the first compunction Men and brethren what shall we do we have crucified Christ who came to seek and to save and to redeem us what shall we now do 2. We are willing and ready to do any thing there 's the effect of the second compunction O the wonderful power and mercy of our Lord Jesus Christ whether shall we admire rather 1. His power pricking and breaking their stony hearts and turning them into flesh making them relent and grieve begetting in them a godly sorrow that worketh repentance 2. His mercy and clemency suppling them and melting them into love making them willing and ready to obey They said unto Peter c. Men and brethren This phrase wants opening Men Brethren It 's an Hebraism or property of the Hebrew tongue to add man or men to some other word going before thus 1 Sam. 31.3 The Archers hit him in the Margin ye have according to the Original the shooters Men with bows hit him where the word Men may be left out as the same story being related 1 Chron. 10.3 it s said only The shooters with their bows hit him
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
and the Vulg. Latin Castellio and Erasmus have reâ—ixit and the ancientest English Manuscript that I believe is extant turns the Text thus When the Commandment was comen sin lived again which may be understood according to the mans knowledge of it Jerem. 31. according to the power and strength of sin 1 Cor. 15. Sin therefore is said to revive when having been dead as it were she now puts forth her strength and sheweth her self to be alive but how upon the coming of the Commandment doth sin revive Not as if the Commandment caused the life of sin and so positively quickened it and enlivened it as a cause of it for the Law is the greatest enemy of sin and most contrary to it and in all things opposeth it and tends to the destruction of it but as by Antiperistasis one contrary is by another intends and strengthens another as in the summer time while the weather is hot the heat of the fire doth not put forth it self but when the cold winter comes then the heat encreaseth so while we live without the check and correction of the Law sin puts not forth it self in its strength but when the Law comes which is contrary to the sin as cold to heat then the heat of concupiscence discovers it self The fire lies hid and raked up in the ashes and appears not but if you cast water on it then it discovers it contrary nature And as contrary is the Law to sin as water is to the fire and though it lie hid while the man lives without the Law yet when the Law comes then sin shews it self then iniquity burns like a fire as the Prophet speaks The Lion when he walks as also the Cat which resembles him he puts not forth his talents but when a prey appears The reason in regard of Satan all his goods are in peace Luk. 11.21 till the Law come to disturb his possession and then he perceives that his kingdom in the man is toward an end and that he hath but a short time Revel 12.12 which is not to be understood only of some certain time of the Church though so it be very true but in respect of every man it 's when he rules and the Law comes therefore he bestirs himself the more his free-hold the mans mind heart and will is called into question and therefore so he deals with us as we with him Mar. 9.17 20. He cast down him that was possessed and some said he was dead In regard of his Serpentine subtilty for whereas the Law consists most what of prohibitions forbidding such and such acts to be done Thou shalt not steal commit adultery covet c. The subtle spirit in the man suggests unto him a suspicion it is not for any evil in the act forbidden but rather surely it must be some notable good pleasure profit or credit in the doing that act which is prohibited otherwise it would not be forbidden him and that it is not love but envy in the Law-giver which made him forbid the act unto him As for example in positive Lawes if men of mean rank and quality being forbidden to play at Cards or Tables which others of greater rank might do should suspect that it is not for any evil in the Game but rather there might be some singular pleasure in them which therefore the great men envied them and would keep proper to themselves Such a suspicion as this was conceived by the Mother of all Living and is inherited by her Apostate Children who live without the Law The Serpent deceives us also by his subtilty and makes us suspect that the Law-giver inhibits us the eating of the forbidden fruit meerly out of envy lest our eyes should be opened and we should be as Gods knowing good and evil and so we should be too wise and therefore maugre all prohibitions we will taste of the forbidden fruit though it cost us a Fall as it cost them 2. In regard of this false assumed freedom for the man that lives without the Law is impatient of any curb or check from a Law but conceits that the most equal and just laws of God infringe the liberty of the Subject and this is the condition of our first birth we are born as the wild Asses Colt saith Zophar Job 11.12 and we can by no means endure to be tyed by the bonds of the Law but when they are laid upon us then we will not be bound See Notes in Psal 94.12 3. In regard of the Law which howsoever weak and impotent and not able to expel sin yet an enemy it is unto the sin and though not able altogether to rout it yet it can discover it trouble it and tye it provoke it and stir it up like a weak purger c. As it is said that the children of Israel could not drive out the inhabitants of the Land which were too strong for them Josh 13. Observ 1. Observe here how the Scripture warily distinguisheth between a true cause properly so called and an occasion the Commandment coming is not a cause that sin revives but an occasion only for if we look at it as a cause being directly adverse and contrary to sin it would rather kill the sin then quicken it and give life unto it and therefore the Apostle saith not That the Commandment coming gives life or quickens the sin but upon the coming or appearing of the Commandment sin revived This distinction is of great consequence and for want of observing it we are subject to run into manifold and great errours for oftentimes it comes to pass that the Lord puts an occasion into our hands which for want of right distinction we take for a cause Thus the King of Babylon's Present was the occasion not the cause of Ezechiah's Fall 2 King 20.12 Deut. 13.1 2 3. The Prophet perswades to other Gods and this he doth by giving a sign and this sign comes to pass is not here then a fair occasion of following of other Gods No saith the Lord for the Lord your God tryeth you c. For this end the Lord left of the Canaanites to prove the children of Israel Judg. 2.22 whether they would continue in the ways of the Lord and walk therein as their fathers had yea or no and Judg. 3.1 5. Did this concern them only or us also Surely these things were written for our Examples which yet we understand not aright but mistake these as if they were a cause which indeed are only an occasion for what is more ordinary than to say that the reliques of sin which are the Nations remaining in our Land are left to humble us The Lord saith otherwise as that they were left as occcasions thereby to prove Israel whether they will keep the way of the Lord to walk therein as their Fathers did or not They were left there to prove Israel by them That the children of Israel might know and teach them war Judg. 3.1 2. For though the
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle saiâ—h to the Colossians 3.1 If ye be risen with Christ seek those things which are above It 's all one as if he had said because ye are risen with Christ seek those things above so Acts 26.23 for Col. 2.12 he had said expresly in whom ye are risen and the like supposition may be understood here The believing Romans were in Christ Jesus and walked not after the flesh but after or in the Spirit and that the Spirit of him who raised up Jesus from the dead dwelt in them That we may understand this we must know that all men and every man by Creation was designed for an House or Habitation of God and Christ alwayes provided that they believed in God and Christ for Christ dwells in the heart by Faith Thus saith he who is creating the Heavens even God himself who is forming the Earth and making it and stablishing it He hath not created it in vain he made it to be inhabited both the Earth as a race and the Heavens as a prize Esay 45.18 And Wisdom rejoyceth in the habitable part of the Earth and her delights are with the Sons of Men Prov. 8.31 And the Apostle tells the believing Hebrews His house are we if we hold fast the confidence and rejoycing of hope firm unto the end Hebr. 3.6 So that the true Believers are an House or Temple of God and Christ who dwells in them Such Believers were the Romans unto whom St. Paul here wrote yea such believers they were That their Faith was spoken of through the whole World Therefore we may resolve the words in this second Axiom into three particulars and say of them as of all Believers 1. They are the Mansions or House of God and Christ 2. And that God and Christ dwell in them and in every of them 3. That the Spirit of him that raised up Christ from the dead will quicken and enliven his dwelling place will quicken their mortal Bodies by his Spirit that dwelleth in them The first of these is necessarily supposed that Believers are an House of God and Christ an House is a dwelling or a place of abode 2. One Spirit or other dwells in acts and drives every Man whether it be his own innate and natural Spirit of which the Apostle speaks No man knows the things of a man but the Spirit of the man which dwells in him or whether it be the Spirit of this World the Spirit of Antichrist of Error or what other titles the Spirits of Devils have Rev. 16. Or whether it be the Spirit of God which may be distinguished according to divers preparations and operations this is that which is here supposed to dwell in his Believers Ephes 2.10 Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner-stone Whence we may note The Lord and his Spirit dwells in his Believers and consider the honour and dignity of true Believers how near the Lord is unto them This justly reproves those who deny that the Christ of God or his Spirit dwells in those who are Christs yet will they affirm it when they say that the Christ of God and his Spirit dwells in those who are Christs by his graces and the influence of his graces what a bold addition is this to the Word of God where in all the holy Scripture do they find any such explication of Christ or the Spirits inhabiting in his People the Lord and his Spirit dwelling in his Believers Exod. 25.8 and 29.45 46. is turned among them Men are not willing that God should be so near unto them therefore render it among them and therefore unless enforced so to render it they will not turn it in you as 2 Cor. 13.5 It was a principle taken for granted in the primitive times that all knew 1 Cor. 3.17 and 6.19 Men consider not how they thwart those testimonies of the Spirits indwelling recited before But what reason do they alledge for this bold presumption They think it dishonourable unto the Divine Nature and being to dwell essentially and beingly in his People It is true it is a great condescent of the great God and therefore Solomon admires it 1 Kings 8.27 But will the Lord indeed dwell on the Earth behold the Heaven and Heaven of Heavens cannot contain thee how much less this House that I have built The Apostle interprets this Temple to be the Church of God 1 Cor. 3. But while they pretend reverence and wonder at Gods great condescent they consider not that they rob him of his Omni-presency Hence are to be reproved those who disturb the Lord in his dwelling and such who boast of a false gift that they are the House of Gods Spirit yet Satans lusts rule in them But what shall we say to those who deride and mock such as have or endeavour to have the indwelling Spirit in them How dare they scoff at the promise of the great and faithful God hath not the Lord promised his Spirit unto those who pray for it Luke 11. and obey the motions of it Acts 5.32 Do they not know that sleighting is the cause of wrath and indignation that deriding and mocking is the very worst and basest degree of sleighting Impius cum venerit in profundum Peccatorum contemnit The wicked Man rests him in the Scorners chair And dare these men deride the great God and his People Nay do they not know that hereby they discover themselves that they are not of Gods People not meet for the Spirit of God to inhabite And he that hath not the Spirit of Christ is none of his Rom. 8. And if they be none of Christs to whom belong they to whom but Belial There is no medium Christs or Belials they are they are not Christs for they have not nor hope for but deride his Spirit therefore are they Belials i. e. the Devils as the Scripture turns it 2 Cor. 6 This speaks consolation to the Believers and obedient ones they are Gods House his Temple and he will be their dwelling place for evermore receive ye therefore the Lord Jesus into his own House 3. He that raised up Christ from the dead shall quicken even your mortal Body by his Spirit that dwelleth in you It 's strange that some both Ancient and Modern Interpreters understand these words of the last Resurrection when it is clear by the context that the Apostles main scope is the first Resurrection and renovation of the man which first he proves cannot be effected by the Law Rom. 7. then he proves the renewing of the life to be wrought by the Spirit of God in this eighth Chapter and this inference from the Text vers 12 13.
prove as much 4. Besides the last Resurrection as most men understand is of the dead Bodies not of the mortal bodies which are here spoken off 5. The last Resurrection is in a moment in the twinkling of an eye saith St. Paul But this first is gradual and in time the last is the work of God only who raiseth the dead But in the first the works of Faith is required on our parts as I shall shew anon what then is here meant by the mortal Body The Body here is not that which our Apostle calls the Body of sin for that is not to be quickned but to be destroyed Rom. 6. nor is it the mortuum Corpus but mortale not dead but mortal liable to death The Bodies here meant are our natural Bodies even those which we bear about us liable to natural or violent death The Spirit is not said to quicken this Body with a vegetative or sensitive or rational life which it is supposed to have already But with such a life as is to be advanced unto and as it were spiritualized by the Spirit of God For although our natural Bodies live the inferior life vegetative and sensitive yet by a gracious redundance and overflowing of the Heavenly life in the inward man our Bodies are all to be purged and purified from all sinful pollution and sanctified and beautified with all those graces whereof they are capable which although they have their root and original in the Soul and Spirit yet have they their exercise in our mortal Bodies as sobriety temperance charity continency moderation c. for by the actions of our mortal Bodies is manifest what life we live Yea by what other means can we discover the life but by the exercise of it in our mortal Bodies for hereby is made known whether our Members be the Lords or an Harlots 1 Cor. 6.13 The Apostle having said The Body is not for fornication but for the Lord and the Lord for the Body He adds God hath raised up the Lord and will also raise up us by his own power know ye not that your Bodies are the Members of Christ So Eccles 19.20.32 A man may be known by his look and one that hath understanding by his countenance when thou meetest him A mans attire and excessive laughter and gate shews what he is The Apostle speaks home to this 2 Cor. 10.11 Alwayes bearing about in our Bodies the dying of the Lord Jesus Christ that the life of Jesus may appear in our mortal Body for we who live are alwayes delivered unto death for Jesus sake that the life of Jesus may be made manifest in our mortal body or flesh Reason of this may be 1. In regard of God the Father 2. Of Christ 3. And those who are Christs For God the Father he is not once named in this Text though he be mainly concerned in it and the reason is both in this and many other Scriptures lest by frequent use it might become less venerable and so be prophaned for the same reason God is not named in the whole Book of Esther although his Providence Preservation and Government of his Church in that History be wonderfully declared His great Name signifies Being and that was not often mentioned among the Jews The Lord would rather his Being and works should be known than his Name too frequently taken into our lips and may we not learn the like by the same omission not to call our selves too often by Titles and Names of Gods People but rather to let our lives and actions speak what we are But to return from this digression in this reason 2. What is held forth unto us In the Person of our Lord Jesus Christ is signified and required as in the exemplary cause and pattern to be pourtrayed and copied out in the Church and every Member of it If Jesus Christ be raised up from the dead then must the Church be raised up with him from the death of sin and therefore the Apostle reasons from the one to the other negatively and affirmatively If there be no Resurrection from the dead then is Christ not raised 1 Cor. 15.13 and Vers 15. If God raised not up Christ then the dead are not raised God hath raised up the Lord Jesus and will also raise us up by his own power 1 Cor. 6.14 They are one Body and one Spirit acts in both 3. In regard of his Office he is the Saviour of his Body and as the Body is for the Lord so is the Lord for the Body 1 Cor. 6. 2. Again in regard of the Spirit which raised up Christ from the dead it s an Eternal Spirit a mighty powerful Spirit for whereas a Spirit is that whereby every thing is powerful and active that Spirit which hath less matter hath more power how much more the Spirit of God who is a Spirit Besides the more lustful sluggish and idle the object is whereon the Spirit works the more power is required The mortal Body therefore requires a mighty Spirit to quicken and enliven it 3. They who are Christs must be like unto him as his Spouse holy in Body and Spirit 1 Cor. 7.34 Bear his Cross crucify the flesh with the affections and lusts be conformed unto his Image Rom. 8.29 Obs 1. This is a fruitful way of meditating and speaking of our Lords Resurrection Col. 3.1 Obs 2. As there is a renovation or renewing in the spirit of our mind whereby we are raised up by the Spirit of God to think and will to love and desire those things which are above so is there also a renewing or renovation in the mortal Bodies of those who are raised up with Christ and renewed in the spirit of their mind for as the Body partakes of the punishment for iniquity as the Prophet complains there is no soundness in my flesh by reason of my sin Psal 38.7 so both cry out for help unto God Psal 16.9 My heart is glad and my glory rejoyceth my flesh also shall rest in hope Obs 3. Note hence we are by corruption of Nature become dead in trespasses and sins Ephes 2. Examples whereof we have of the wanton Widow and the prodigal Son as well as our own experience Wherefore to be raised with Christ is to be changed from the Spiritual death in sin to the righteous and holy life wherein we have great reason to admire the unspeakable love and mercy of our God Col. 3. This takes away all excuses men are wont to use when in defence of themselves yet lying in their fall and living in their sins they say they have mortal bodies bodies of clay and how can these be quickened to the life of righteousness Did the Apostle think we suppose we had immortal Bodies when he exhorts Rom. 6.19 I speak saith he after the manner of Men because of the infirmity of your flesh as ye have yielded your Members Servants to uncleanness and to iniquity unto iniquity eveâ— so now
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâ—e not these those things after which the Gentiles seek Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâ—s too many at this day who presume upon their Faith and that their heart is right towards God anâ— that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
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
man That which is rare and precious is kept under locks and keys and great watch is kept over it Such an one is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rare and precious Jewel Such St. Peter saith the Saints are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself keeps such an one He that keeps Israel shall neither slumber nor sleep Psal 120. What shall I do unto thee O thou preserver of men Job 7. He keeps him within the Law of Nature within the Divine Law and the Laws of men as within a triple wall or as within a wall a trench or Bulwark And lest we leap over this wall he hath bound us to himself with the cords of his love with tyes of infinite both temporal and spiritual blessings And lest we should break these cords he hath given every man a charge of his Neighbour saith the Wise man Ecclus 17. That every man should have a care of all and every man of every man It was a speech befitting Cain a self-lover Am I my brothers keeper But lest one should despise and contemn or neglect or deceive his own or anothers trust and care or help one another to do mischief earnestly with both hands The Lord hath set about his Saints a strong guard of Angels who can neither be corrupted with bribes because they are good nor be deceived because they are wise nor be forced because they are strong nor be surprised by swiftness and speed because they are Spirits nor be opposed by number because innumerable What then though the dragon and his angels fight with Michael and his angels If Michael be our Prince and stand for us even that great Archangel in whom Gods name is if he with his angels be for us who can be against us What if Achitophel whose name sounds ruine and destruction being a figure of Abaddon and Apollyon What if that evil spirit who hates both God and Men suggest his wicked counsels That great Counsellor who is Consilii magni Angelus Esay 9. He can infatuate his Counsel and turn it into foolishness What if he come upon the true David and those with David with his twelve thousand yet knowest thou not saith the true David that if I ask my Father he will give me more than twelve legions of angels What if Esau match against Jacob with an Army of earthly spirits Jacob hath Mahanaim the hosts of God a guard of Angels Gen. 32. Angels inferiour to Christ as Messengers to those who send them Exhort That we would imitate the Angels in our swiftness and speed to do the Lords will We read them standing before the Lord as servants before their Master ready for a command and winged for execution Motive The shortness of our life the great business we have to do Ars longa vita brevis The words of this life Med. Obey the motions of the good Angel But here we meet with an objection which may retard our motion The race is not to the swift neither he that willeth nor he that runneth It is true that he that runs his own race according to his own will the race is not unto him Yet is not this ground to slack our motion for we have a rule so run that ye may obtain Observe then a pattern of notable obedience That power and speed which the Angels have in their operation is Gods workmanship in them Reproves Our slowness and slackness How readily good and evil Angels 1 King 22. comply with the will of God Lot lingred Gen. 19.16 David delayed not Psal 119 60. Gal. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Lord calls us we run to Ely when the Lord called the Wise men they went to Jerusalem and lost the Star Now we must know that this great Angel is the Fountain of motion and action to all created Angels from whom they proceed as the beams from the Sun by whom through whom and in whom he works all things So that it is not the Angel him self that acts but God or his Divine Spirit in the Angel by and through the Angel He saith not that the Cherub or the wind causeth rain c. But the Lord himself did or doth this Thus the Lord works in Meteors Elements Angels Psal 78.43 49. By sending evil angels among them Psal 148.8 fire and hail snow and vapours strong winds There are spirits created for vengeance Ecclus 28. Zach. 6.8 Act. 12.23 An evil spirit from the Lord afflicted Saul There is more depends upon this than perhaps we are at first aware off because men heed not this general truth that the highest God is the sole worker and agent qui operatur omnia in omnibus and the Angels good and ill are his instruments and act but by permission yea concurrence of the supreme cause Hence it comes to pass that many have ascribed actions originally to Angels Stars Elements mixt Bodies and Mâ—teors as they had a center of radical and original operation in themselves whereas indeed none of all these neither good nor evil Angels c. have any operation of themselves or by themselves but only God alone in and by the Angels which without the divine operation in and by it is but as a dead thing which duely considered discovers the gross and palpable Idolatry of the Heathens I am ashamed to say of Christans also in worshipping of Angels More NOTES upon HEBREWS I. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ministers a flame of fire 1. THe angels are Gods ministers 2. Those ministers are a flaming fire 3. God makes them such Those whom before the Psalmist and Apostle called Angels here he calls Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those whom before he made Spirits for their celerity those here he makes a flame of fire in regard of their execution Let us therefore enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First let us examine the word then enquire we into the truth of the thing 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sounds as much in our language as a minister or officer It is not all one with a servant there are two words in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answer to two words in our tongue a servant and a minister 1. A servant hath a common reference to his Master whom he serves in any employment 2. A Minister is of nearer reference to the Lord to whom he Ministers in some special affairs For proof and illustration of this See Gen. 39 1-4 First Joseph was Potiphars servant bought with his money but vers 4. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minister Numb 8.24 25 26. So that it appears that the name of Minister is an honourable title as being given sometimes to 1. Kings and all in authority Rom. 13.4 6. And sometimes to 2. Priests 2 Chron. 29.11 Hezekiah speaks unto the Priests The Lord hath chosen you
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
only with our voice but also with our deed we praise our God i. e. without obedience which of all other is the most acceptable service And here he dehorts from hardness and exhorts all to obey If we desire that he should hear our voice we must resolve to hear his The man can do no outward act aright unless the heart be suitably affected with it as hearing is in vain unless the heart be obedient Observ 2. To the effectual hearing of the Lords voice is required a soft and tender heart an humble meek and yielding spirit such was that of Josiah 2 King 22.18 19. Thine heart was tender saith Huldah the Prophetess such tenderness such a yielding disposition such fear and trembling are required in those who would hear the Lords voice See Notes on Psal 94.12 Observ 3. It is left to us to our power and choice in a sort whether we will hear the Lords voice or not So the holy Ghost saith here To day if ye will hear his voice But to whom speaks the holy Ghost this Even to those who are within hearing The words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si in voce ejus if ye will hear in his voice if ye be within the hearing of his voice if ye be his flock for his sheep hear his voice and to those he speaks we are the people of his pasture and the sheep of his hands To day if ye ye may and it is left to you whether ye will hear or not Esay 2.19 20. If ye be willing Ezech. 2. Thou shalt speak my words unto them whether they will hear or whether they will forbear for they are rebellion vers 7. Matth. 21.29.30 The one said I will not Joh. 7.17 If any man will do his will he shall know of the doctrine c. The Lord hath in his flock sturdy stout sheep of them he speaks Ezech. 2.5 7. and 3.11.27 The voice of God under the Law speaks to them that are under the Law and the voice of the Gospel speaketh to them who are under the Gospel and excites and stirs up sutably to either dispensation Thus Deut. 30 11-19 the word is nigh thee Joh. 6.66 67. will ye also go away Rom. 11.22 The goodness and severity of God unto the goodness if thou continue Observ 4. To day harden not your hearts Surely it profits little to hear the voice of the Lord unless that voice pierce the inwardness of the heart and incline and turn it unto faith and obedience And therefore he saith not if ye will hear stop not your ears but harden not your hearts The word of God and voice of Christ is living so it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.12 and is more sharp than a two edged sword and pierceth c. Therefore ye read that when the new Converts heard it they were pricked at their hearts O that we heard the word so O that we so took it to heart and not only give it the hearing with our outward ears truly unless we so hear it with soft and tender hearts and give it admission there it profits us little or nothing Observ 5. The reason of that notorious improficiency and want of progress in the ways of God notwithstanding the voice of the Lord daily put forth daily sounding in our ears what other reason so true as the opposing of the hard heart to the voice of God The Lord teacheth us yet we are not taught non tam necessario c. See Notes on Psal 94.12 May we not find men after twenty thirty forty years profession in iisdem vestigiis even where we left them Observ 6. It is a free and voluntary act to sin to harden our heart against the voice of God How often would I and ye would not The sin is of our selves and the destruction is of our selves See Notes on Rom. 6.19 Now as it is a free and voluntary act to sin So is it also a free and voluntary act of the faith to be obedient not to harden our heart but to hear the Lords voice This is the rather to be heeded by those who live in their sins and think they ought to do so expecting such a voice of the Lord and such an irresistible power as will force them to be obedient and that mean time they ought to rest and be quiet in their hardness and sin These if any blame for sinning against the light and for walking disorderly and dishonestly while it is called to day while the day light shines to them they say they will do so and so when the Lord wills or when it pleaseth the Lord or if the Lord shall give them grace What grace dost thou expect it pleaseth the Lord no to day if ye will hear Is it that grace that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That teacheth us to deny ungodliness This grace thou knowest thou hast this grace teacheth thee this lessen It is a gift and grace to know that he is the giver of it It is a grace to know the things that are freely given to us of God is this the grace thou waitest for this grace goes along with Gods voice in the wildered heart and turns it unto God There 's John the voice of the Cryer even as God himself that cryes unto thee Therefore John is the true Elias the Tishhite i. e. the turner who turneth the heart unless we harden it against him Act. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Vt convertatur se unusquisque à nequitia sua So Act. 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is this the grace thou waitest for This grace goeth along with the voice Act. 14.1 Paul and Barnabas so spake that the multitude of the Jews and Greeks believed they were obedient to what they knew as appears vers 2. O no this is not the grace thou lookest for Speak out man is it not an irresistible work a powerful driving on an enforcement which thou canst not withstand is not this that which thou callest grace How then is it said who hath resisted his will when men have sinned God hath a righteous power to make up vessels which have marred themselves some to honour others to dishonour but this is not spoken of Massa pura nor corrupta but of that which daily goes on corrupting it self Now this is not Grace but Nature as natural objects stir up natural affections as Love Desire Delight c. Nay this which thou callest Grace is not Nature but violence done to nature and that which thou expectest is a force to be done upon thy will now undoubtedly Grace is no such thing what then is it Surely it is Gods sweet loving winning attraction and drawing of the soul unto himself which is mentioned Hos 11.4 I drew them with the cords of a man with bands of love This is not an irresistible work but that which is indeed resistible But who hath resisted his will What saith St. Stephen to the