the Spirit when there was nothing in him but the Deity And into such a Desart the good Spirit leads us when we renouncing all affection to worldly Honours Wealth and Pleasures or whatsoever delights Self for the entire love of our God and the Soul longs for nothing more nothing else Solus Deus cum sola anima God alone with the soul alone In this Wilderness was David Psal 73.25 It 's the treasure that 's hid in the desart of this world known to few by name O to how much fewer in the thing it self Into this Wilderness was our Lord led by the Spirit And why 2. He was led by the Spirit into the Wilderness to be tempted of the Devil To tempt is to prove assay make experiment of something which was unknown before The reason why Christ was led c. to be tempted c. may be considered in regard 1. of God 2. Christ and 3. Us. 3. This is needful for us for whereas to know much is accounted by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal objects of knowledge being God and our selves by temptation we come to know our selves and what of God is in us Non tentatus qualia scit Ecclus. 34.10 Who knows what he can do before he is tryed How good the Frankincense is ye perceive when it lies on the Coals and the Spices smell best when they are broken in the Mortar How precious the box of oyntment was appeared when it was poured out upon the head of Christ Then the whole house was filled with the savour of that oyntment The Mariners best skill is in a Tempest and the Souldiers valour in fight Militia est vita Christiana saith holy Job we know our selves in the fiery tryal that is to try us Nescit se homo nisi in tentatione se discat August Man knows not himself but in temptation 1. In regard of God it makes much for his honour that he hath men upon earth Satan as yet knew not Christ to be any more than a man who love him and serve him for himself quia bonus because he is good Psal He objected unto God that he gave Job good wages for his service protection and great increase of substance and doth Job serve God for nought Job 1.8 9. But here Satan hath met with one whom neither lusts of the flesh nor natural desires of necessary food nor lust of the eyes no not all the Kingdoms of the World nor pride of life ostentation and vain glory can separate from the love and service of God Obs Who can hope for exemption and freedom from temptation To be tempted is no sin Christ was tempted in all things like unto us yet without sin the Apostle tells us what the process of temptation is James 1.13 14 15. 2. There is reason also in respect of Christ 1. That his excellency might appear and be made known for therefore was Satan let loose upon him that he might know experimentally that there is one upon the earth to whom he hath no right on whom he hath no power at all the Prince of this World cometh and hath nothing in me Joh. The Devil tempted him and used all his arts to try him but he found nothing of his own Gen. 31.37 He found nothing else but God in the man 2. It was fit that he whom God had declared his High Priest Matth. 3. ult should be tempted in all things like unto us who might be touched with the feeling of our infirmities as Peter was tempted before he must feed the Sheep and the Lambs He who is merciless and cruel to those under his power he himself 't is likely never suffered hardship Therefore Exod. 23.9 And the Lord Jesus was made like unto us in all things that he might be a merciful and faithful High Priest in things pertaining to God Heb. 2.17 The Spirit leads not a man into a delightful Paradise if it did we might meet with the Tempter there and shew there is more danger of him than in a Wilderness 3. He learned obedience in that which he suffered Heb. 5.8 He who was to be the teacher of it unto us must learn it himself 3. This was also needful in regard of Us that Satans arrows of temptations might be broken that his fiery darts might be blunted and quenched Who otherwise could endure the fury and rage of Satans temptations let loose upon him Unless first their edge had been taken off having been darted against the rock Christ 1 Cor. 10. John 16.33 Deut. 33.27 2. Being tempted he is able to succour them that are tempted Heb. 2.28 That the great King of Babel who boasted that he could make the earth to tremble and shake the Kingdoms of the World might find himself foyled by a believing man who through the power of the Lord Jesus may triumph over Satan and all the power of the enemy and sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.38 Psal 4.13 Beloved it 's a pleasant and delightful thing to hear or read what Christ hath done or suffered for us and every one will say bonum est esse hîc yea at this day there are thousands who profess to go no further because Christ hath done all Yea I know not how it comes to pass but it 's certain that in our corrupt nature there is a correspondency and delight to see contention and strife though among the beasts or men like them I read in the Roman Story Tridnum stetit populus perdius pernox c. The people of Rome stood three dayes and three nights together beholding the sword-players such as made them that kind of sport ye read of when the young men played before Joab and Abner when they thrust their swords one into the others side 2 Sam. 2. But Beloved this Duel between the Lord Jesus and Satan nearly concerns us all See Notes on Matth. 4.4 3. Then Jesus was led by the Spirit into the Wilderness c. When When he was baptized and had the testimony of the Father and Spirit upon him presently upon this the Spirit drives him into the Wilderness See Mark 1.12 Why The Spirit received in greater measure so acted him with ardor and vehemency that now he must wholly permit and yield himself to it Obs 1. Note here the method or way wherein the Lord Jesus walked to be an example unto us that we might follow his steps being baptized into the name of Jesus we receive the Spirit of Adoption c. Rom. 8.15 16. and then presently we are called to suffer with him Thus Gal. 3.2 by the hearing of Faith we become the Children of God v. 26. are baptized into Christ v. 27. and receive the Spirit v. 2. and suffer with him v. 4. Hebr. 10.32 33. 1. We read of many Wildernesses whereinto the Spirit of the Lord leads us to be tempted of the Devil There is the Desart of Arabia wherein is Mount Sinai Gal. 4.25 Hagar which gendreth to bondage Hence
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
Lord challengeth man's reason to judge whether his wayes be equal or not Ezech. 1.8 Reason The greatest light hath appeared and hereunto the greatest darkness opposeth it self even contumacy and obstinacy the highest degree of disobedience and therefore there must follow a proportionable punishment But it may be here doubted if Christ the Judge bring with him a Spirit of lenity and clemency as hath been shewen How can he act according to their Spirit who are under the Law I answer as quilibet potest remittere de suo jure every man may remit a debt and offence against himself so he may likewise require his debt Accordingly the Lord Jesus remits blasphemy against himself Matth. 12. and prayeth for his enemies Luke and teacheth us to pray for them Matth. 5. Yet if men acted by the Spirit of the Law and Prophets shall require vengeance of their own injuries The Lord Jesus will create vengeance for them For why he is the Judge and it is his office to do justly 2 Sam. 23. When Jeremiah had prayed for vengeance against his adversaries Jer. 11.20 O Lord of Hosts thou judgest righteously let me see thy vengeance on them presently it follows Therefore thus saith he of the men of Anathoth that seek thy life saying prophesie not in the name of the Lord therefore saith the Lord behold I will punish them c. So for Zachary 2 Chron. 24.24 And when our Lord arraigns Cain and judgeth him for the murder of his Brother he tells him that his brother's blood cried to him from the earth Thus the Lord allows the complaint of the Widow to the unjust Judge and à minore he reasons Shall not God avenge his Elect who cry day and night unto him Luke 18.1 8. St. Paul clearly discovers this difference 1 Cor. 6. where first he blames them for going to law before the unjust and not comprimising matters among themselves v. 1. 6. but v. 7. he discovers the true Christian Spirit there is utterly a fault that ye go to law and not rather suffer wrong There is no doubt but the Law of God is just and men of a lower dispensation have and may require justice at the hand of the Judge Exod. 21.24 25. And although Matth. 5.38 he teach his own Disciples to remit injuries and not to exact requital yet if they require vengeance vengeance is his and he will repay So the Souls under the Altar Revel 6.9 10. According to this equanimity Trajan the Emperor being told by Pliny his President that the Christians were innocent men and their crime was not so great as that they should suffer death for it The Emperour writes him word that he should not seek for the Christians to punish them but if they were complained of then they should be punished And the Lord Jesus the Great Emperour of the World though so merciful that he prayeth for his enemies yet is he so just that if accused and complained of and delivered to him he delivers them to the Officer Obser Christ is not all mercy He is a Judge the Judge is to act according to the Law now that is strict and rigorous inflexible inexorable His coming is to take away the sins of the World and to work in us the righteousness of the Law Rom. 8. who agree with the Law and consent unto it that it is good but if men will not part with their sins but live ungodly he comes to do Judgment against all Jude v. 14 15. It is true fury is not in me saith the Lord Esay But if bryars and thorns be set before him then c. The Lamb is meek gentle patient and takes away the sins of the World i. e. from those who would part with them but if men continue in their sins and expect grace they extreamly deceive themselves We read of the fury of the Lamb Revel 6. The living word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a two edged Sword Heb. 4.12 And why hath it two edges One to cut off the sin the other to cut off the obstinate sinner As Christ is a Lamb and subject to be led to the slaughter and hath been slain in all wicked men from the beginning of the World So is he also a Lion Hosea 5.14 I will be to Ephraim as a Lion and as a young Lion to the house of Judah I even I will tear go away and none shall rescue him Esay 27.11 He that made them will not have mercy on them 4. See here by our own folly and wilful disobedience we make our best friends our greatest enemies The Law is holy just and good and the Father giveth it out of his love to us Deut. 33. And it is our sin that renders it an adversary unto us Christ is the goodness of God Hosea 3.5 Our Elder Brother Saviour Redeemer it is our sin that renders him a severe Judge against us Obser 5. The Officer hath no power until the guilty person be delivered unto him by the Judge for if the Devil must ask lieve to enter into the Herd of Swine how much more must he have power given him before he enter into a man Obser 6. How necessary is the first dispensation that of the Father or agreement with the Father his Law and Prophets Since the Law is our Schoolmaster unto Christ for since no man comes to the Son but whom the Father draweth Gen. 36. If this attraction of the Father be neglected and the drawings of vanity yielded unto a worse must take place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. and being drawn to the Judge all the other miseries will follow I know well how men are wont to excuse themselves that they believe in Christ Come say they to Christ It is well if we do so but how can we believe or come to Christ but by the Law of the Father Ye believe in God believe also in me This belief may precede belief in the Son And canst thou come unto Christ but by the Father and his Law He saith so himself No man can come to me except the Father who sent me draw him We must therefore of necessity be under the Law of the Father and agree with the Law before we can come to the Son 'T is true in the fulness of time God sent his Son made under the Law but wherefore Is it not that he might redeem those under the Law that we may receive the adoption of Sons We must therefore be under the Law before he can redeem us from under the Law And if we hope to be made of servants Sons we must first be servants under the Law before we can be made Sons Note hence into what inextricable and unavoidable miseries men voluntarily plung themselves by neglecting God's method Agree with thine adversary saith our Lord comply with the Law obey the Law the Law will bring thee to Christ who becomes the Author of eternal salvation unto them that believe him No they will neglect the Law
not able ex tempore to perform such eminent Duties as these are but he ought to begin with the beginning of the Divine Wisdom the Fear of God and sit down in the lowest room and when he is well exercised in humility and the fear of God the Lord will then say to him Amice ascende superiùs Friend sit up higher Obser 1. Hence we learn what it is to love another not only to have a complacency in him not only to speak well to him and of him but also to do him good what we can wherein he is capable and we are able Obser 2. The Disciples of Christ have their enemies what great matter is that you 'l say Who is there but he hath his enemies Who can hope to be beloved of all There is a kind of wild love and wild hatred in the world but the Disciples of Christ have their proper enemies as such Christ's Disciples and the world they and their love and hatred are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is in the world the lusts c. Marvel not that the world hates you it hated me first John 15.18 19. If the world hate you ye know it hated me before it hated you c. Obser 3. Hence a man may know whether he himself be a Disciple of Christ and a Christian yea or not If he be 1. The world will hate him 2. The world will hate him because he is a Disciple of Christ 1 John 15.18 19. This is not alwayes an adequate and proper sign One hath customers which another hath lost One is of this opinion another of that These are enmities of the world within it self Does the world and worldly men hate thee because thou testifiest that the works thereof are evil Ahab spake out when he said There is one Michajah but I hate him because he speaks no good of me 1 King 22.8 Because ye rush not with them into the same excess of riot speaking evil of you ye are covetous ye are proud 1 Pet. 4.4 The Lascivious world which follows the lusts of the flesh hates them because they testifie by their chast and holy life that the works thereof are evil Herod hated John Baptist because he said It is not lawful for thee to have thy Brothers wife Thus some are called Legal Preachers because they testifie against the fleshly sensual and voluptuous Generation that it is not lawful for them to follow their debaucht courses their surfeitings and drunkenness their chambering and wantonness c. Obser 1. The Gospel requires harder duty do good to them that hate you i. e. that shew it by evil deeds than those of the Law the Law love thy neighbour the Son of thy people but hate thine enemy the Gospel do good to them that hate thee The reason is because the Promises of God hold forth more Grace Help and Strength than Nature affords Rom. 12.19 20. Avenge not your selves and therefore the Gospel requires 1 Pet. 2.19 This is thank-worthy if a man for Conscience towards God endure grief suffering wrongfully for what glory is it if when ye be buffetted for your faults ye take it patiently but if ye do well and suffer for it or take it patiently this is thank-worthy and then our Calling and Christ's Example is added vers 21. Note hence with what boldness and confidence the Lord Jesus imposeth upon his Disciples the seeming most unreasonable absurd duties and most abhorring to Nature yet if well considered the most consonant unto Nature and Reason they suit best with the end of all pure Religion and undefiled they render us like unto God they are not contrary to the Divine Nature They render us like unto Christ they are consonant to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Divine Reason 3. The Lord would advance his people above the very best of those who were acted with a legal spirit Nehemiah I curst them Elisha did so So vain is their reasoning who alledge examples of those who were under the spirit of the Law ye know not of what spirit ye are or ought to be of if Christians Luke 9. How much more should we love our friends The Disciples were called friends and though they have other names in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the last we read of 3 Joh. 1. These are they who love one another as Christ hath loved them c. John 13.34 and 15.12 But do we not urge this Comparison beyond the drift of it Answer See Ephesians 5.1 2. Be ye therefore followers of God as dear Children 1 John 3.16 Whosoever abideth in him sinneth not Repreh 1. Those who will do no good lest they should merit how hardly shall we perswade those men to love and do good to their enemies when for fear of meriting they will do no good to their neighbour Repreh 2. The ungrateful world to whom much good is done by Christ's Disciples yet will not be won to God no not by God's last remedy and expedient Saul would not be won though he acknowledged all David's good deeds towards him c. 1 Sam. 24. If a man find his enemy will he let him go well away this is a Paradox Repreh 3. Those are so intractable that they will not suffer themselves to be kindly dealt withal Extrema linea odii nolle ab inimico adjuvari The highest degree of hatred is to refuse to be holpen of an enemy Sons of Belial Exhort 1. Not only bear love and good affection to them that hate us but also do all possible good we can for the worst and most mischievous of them So did David Psal 7.4 I have delivered him who without cause was mine enemy Exod. 23.45 Prov. 25.21 Rom. 12.21 22. Exhort 2. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Prov. 24.17 18. Means Pray unto the Lord Thou art good c. O teach me thy Statutes Psal 119.68 Axiom the fourth Pray for them that despightfully use you and persecute you Herein our Lord commands his Disciples to express their greatest love to their greatest enemies in what they can procure of God to be done for them Wherein Quaere Who these are who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which encreaseth the signification so it signifieth to vex one by War Psal 55.21 So Elisha advised Joram to set meat before the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persecute with all manner of venom inward and outward if wanting in the former word added in this 2. What Prayer for them Intercession Reason They have great need to be prayed for 1. They cannot pray for themselves God hears not sinners c. John 9. 2. What they do they do ignorantly 3. Their wickedness
except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven We are such as deny our Lord and he will deny us at that Great Day our Lord gives us fair and timely warning of it Mat. 7.21 22 23. Luk. 13.26 27. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father Obser 3. Whosoever the Lord is impartial and without respect of persons Obser 4. If our Lord deny those who yet make some outward confession and profession of him because in works they deny him what shall become of those who deny him both in words and works prophane wicked and ungodly men Tit. 1.16 being abominable disobedient and unto every good work reprobate The Apostles prophesie of such to come 2 Pet. 2.1 2. Repreh 1. Do we thus requite the Lord foolish people and unwise that we are Is not he thy Father that hath bought thee c. Deut. 32.6 2 Pet. 2. 1. Jude 4.18 Obser 1. Observe how the Noble Nature of man is abased and degenerate it needs motives promises and threats of the highest nature to move it but to it 's own duty and threats to terrifie it from its own greatest misery needs consolation for a spur to Divine Glory Christ is the Glory of his people Israel Luk. 2. And shall we who are his people be ashamed of our Glory Shall we turn our Glory to shame Psal 4. Whose Glory is their shame Phil. 3. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2.7 Will a Bride forget her Ornaments Jer. 2.32 Dehort That we would not deny our Lord. Motive He is our Lord shall we deny our Lord He is our Lord that hath bought us He is our owner Even the Oxe knoweth his Owner and the Ass his Master's crib and shall not Israel know his Owner Shall his people deny him the Lord that bought them now God forbid 2. Motive The turpitude of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turpitudo Sign Thou deniest him not thou believest that he was born of the Virgin c. and what great matter is it that thou so believest The Devils believe saith St. James But thou confessest that Christ is come in the flesh and the Devils confess so much I know thee who thou art thou Holy One of God Such a belief as this such a confession may consist with a wicked with a diabolical life and he who confesseth Christ so denies him Both contraries work the same effect fulness and emptiness Prov. 30.8 9. Fulness of any thing but God and Christ inclines us to deny him Fulness of Wealth Prov. 30. Lest I be full and deny thee Bread and abundance of idleness holding the Truth in unrighteousness Honour pleasure when thou hast eaten and drunk to the full then take heed Emptiness and appetite of temporal things they confessed him not because they loved the praise of men more than of God Contraria contrariis curantur Contraries are cured by contraries but herein is required Athletica habitudo Our Lord fills the hungry with good things and the rich he sends empty away Lest your beasts be overcharged with surffetting Therefore Sodom was over-thrown and our destruction comes from the same cause Pray unto the Lord to heal our backslidings Hos 14.4 Obj. But this may discourage some weak and misgiving Soul when it shall consider that Christ is denied by a sinful by a disobedient life and that Christ will deny those who so deny him Alas I have denied the Lord. But so did Peter he denied his Lord yea he forswore his Lord yea he cursed himself if he knew his Lord But Peter went out and wept yea he went out and wept bitterly for it yea by a threefold confession through the Grace of him who looked back upon him and caused him to weep bitterly he expiated his threefold denial of his Lord And if thou have denied the Lord that bought thee either in words or works haply for fear as St. Peter did and now thy Lord looks backupon thee and remembers thee of what thou hast done Go out as Peter did go out of thy lewd company such as he was engaged in but above all go out of thy self deny thy self the worst company of all deny thy worldly wisdom thy vain thoughts thy perverse will and affections which have caused thee to deny thy Lord deny ungodliness and worldly lusts follow St. Peter's Counsel as well as his Example Acts 37. The Spirit was not yet come upon Peter Excidit intrà charitatem non a charitate Therefore our Lord looked on him and he upon Christ O but I have been a Persecutor and Blasphemer yea and as they Act. 3.13 14 15. Hear that other great Apostle St. Paul 1 Tim. 1.16 which happened to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Mat. 12. in the beginning Consol To those who confess Christ before men They must displease men there is no help for it If they have persecuted me they will persecute you saith our Saviour Joh. 15.20 the same life being professed by both Wherever men confess Christ the Life there follows the persecution of the world As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Wherefore did Cain hate Abel but because his own works were Evil and his Brothers Righteous Saul what evil hast thou done c. See Notes on 1 Thes 4.1 Mel exulcerata mordet Honey is sharp when it meets with ulcers but sweet to them that are in health and sound saith the Oratour Therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long read Philosophy among us was yet never troublesome to any Doubtless in a mixt Auditory as most are the honey meets with many an ulcer Men will wince when they are galled and therefore no marvel if the Devil cryed out he was tormented by the Lord Mar. 1. how thinkest thou to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 26.14 15. I am in your hands but know that if ye put me to death ye shall surely bring innocent blood upon your selves Notes on Exod. 20.7 to the same intent with the former MATTHEW 10.32 33. IT is some refreshing to the weary Traveller when he looks back upon the way he hath past I shall therefore in a few words shew you how far we are gone in the way of God's Commandments and where now we are I have hitherto endeavoured to open the Affirmative part of the Third Commandment the Sanctifying and Glorifying of God's Name in sundry special and principal Acts belonging thereunto The Precept is now Negatively to be considered as it lies in the Text. In the words are these severals 1. The Lord's will is That we take not his Name in vain 2. The Lord will
all the holy ones of God the adhesion cleaving and uniting our hearts unto the living God that 's Hebron This is also in a mountain Heb. 12. and in the Tribe of Judah praising and glorifying our God and confessing to his name and singing Hallelujahs for ever Yea the Lord Jesus prayeth for his persecutors and murderers Father forgive them c. This is proper to the Christian Spirit as appears Luke 9.56 they as yet were of a legal spirit Abels blood cryed from the earth Zachariah the son of Jehojada 2 Chron. 24.22 Jer. 11.20 and 20.12 But what saith our Lord of whom Esay 53.5 Father forgive them And Stephen Acts 7. Christs Blood of sprinkling speaks better things than that of Abel This is the strength of the spirit of Jesus which rejoiceth in tribulation so S. Paul prays for the Colossians Col. 1.11 that they may be strengthened with all might according to his glorious power unto all patience and long suffering with joyfulness Exhort If murders proceed out of the heart let us in our hearts suppress them let us mortifie our earthly members let us deal with them as they have dealt with the Lord Jesus and with our souls See notes on Hebrews 1. Let us use our enemies weapons for his destruction and turn his ordinance upon him slay Saul with his own sword wrath is murder be angry and sin not hatred is murder hate thine own sinful life crucify those evil affections and lusts which have crucified the Lord Jesus James 5. Ye have condemned and killed the just one and he doth not resist you be patient therefore unto the coming of the Lord. Our Lord neither by precept nor example commands any retaliation or revenge unto us Let all your doings be done in charity 1 Cor. 16.14 Moses intreated Hobab Love to go along with them all their way Numb 10.29 Out of the heart proceed Adulteries and Fornications The wise mans advice Eccles 11.10 Remove sorrow or anger in the Margin from thy heart and put away evil from thy flesh tends to the moderating of the irascible or wrathful passions as also that of the concupiscible Our Lord therefore having discovered the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wrath and anger he in the next place proceeds to the removal of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil concupisence I shall speak of both these together in one axiom or proposition as the Lord hath forbidden them both by one and the same Law for although the sins in nature differ one from the other Hos 4.14 and in degree one is more grosly sinful than the other and consequently they differ in their respective punishments for Adultery was punished by death not so Fornication unless in the daughter of the Priest Levit 21.9 Deut. 22.22 Yet because all uncleanness is forbidden in the seventh Commandment and concupiscence under the grossest kind I shall speak together of both but let us enquire a part 1. what is Adultery and 2. what is Fornication 1. What is Adultery 2. How doth Adultery proceed out of the heart 1. Adultery is the violating of the faith plighted in Matrimony which because it is broken by appoaching unto anothers bed our Latine Criticks will have it called Adulterium quasi ad alterius torum which because it is extremely unseemly and the cause of great and manifold inconveniences the Greek word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek Etymologist compounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseemly and inconvenient because the Adulterer doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things unseemly and inconvenient by which kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle expresseth other sins of the flesh Rom 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseemliness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are inconvenient Eph. 4.2 Or otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adulterer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who violates and breaks the bonds of unity the bond of the house whence the husband hath his name And therefore to commit Adultery in the German tongue is called Ee or Ehe-breaken the violation and breach of marriage or of unity as that word also signifieth implying thus much that Adultery breaks the bond of wedlock betwixt man and wife and between God and us whence that of the Poet Legitimi rumpere vincla tori Repreh Who sooth and flatter themselves with an opinion of their own chastity toward their spiritual husband because they have no outward idols entertain no rivals The Israelites were in this condition when Hosea reproved them Hos 9.1 and when Ezechiel chap. 6. And they came with great confidence to enquire of the Lord Ezech. 14. confer with Rom. 7.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fornications which the Greek Etymologists derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sell implying that the Fornicator or Fornicatrix prostitutes his and her body and sets them to sale and sell themselves to commit wickedness And happily Fornication may come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though some deduce it from fornix a dark and obscure place wherein they committed their Fornication whence the Satyrist Lenorum pueri quocunque in fornice nati Why come these out of the heart The progress of these out of the heart is more notable than any of the former for herein consists the difference between the apprehensive powers and faculties and the concupiscible and appetitive between those which enter into the man and those which proceed out of the man Obs 1. Note here what a Brothel house what an arrant stew the heart of the lascivious and unchast person is all Adulteries all Fornications all uncleannesses are acted in it Obs 2. A man may be an Adulterer and a Fornicator yet not know a woman and the like may be said of a woman Our Lord teacheth us so much Matth. 5.28 yea and at sometimes punisheth the Lust when it hath proceeded no farther than the heart Gen. 12.17 And the Poet tells us Quae quia non liceat non fuit illa facit Vt jam servans bene corpus Adultera mens est Omnibus exclusis intus Adulter erit Incesta est sine stupro quia cupit stuprum Obs 3. The Law belongs unto Christian men and women Obs 4. It s a spiritual Law See notes on Rom. 7. Obs 5. The great extent of the Law ibid. Obs 6. The excellency of the Christian Righteousness ibid. Repreh 1. Who confine the Law of God unto the letter only See as above Repreh 2. Who know that the Law of God is spiritual and reacheth even to the heart and spirit vide as above Obs 7. The Lord Jesus knows the secrets of our hearts He saith Adulteries and Fornications proceed out of the heart He sees the obscene and filthy lusts of the Letchers which lodge there To see and know these is in it self no sin our Lord Jesus saw them knew them judged them yet without sin yea Christianus salvis oculis foeminam videt animo adversus libidinem Caecus est
baptized with the Baptism of Repentance saying that they should believe on him which should come after him that is on Christ Jesus And again Acts 8.16 17. The Holy Ghost was faln upon none of them only they were baptized in the Name of the Lord Jesus Whereby it appears that the believing Samaritans had been baptized with the Baptism of the Lord Jesus but the Baptism of the Holy Spirit they had not yet received Accordingly Tertullian in his Book de Baptismo tells us that Baptismus in nomine Filii Baptism in the name of the Son before his time who himself lived very near the Apostles time was signified by Baptism in Festo Paschali at Easter Baptism in the name of the Holy Ghost was signified by Baptism at the Feast of Pentecost which we call Whitsuntide for at those two Feasts only Baptism was wont to be administred All which though most true yet because these three degrees aim at one and the same common end and have all one and the same common effect the purging and cleansing of the Soul from sin and uniting it unto God They are called by one and the same common name of Baptism which therefore is said to be one Ephes 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there are three persons yet but one God and accordingly three Beliefs as we profess in the Creed We believe in the Father Son and Holy Ghost so there are three degrees of Baptism yet but one Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord one Faith So that howsoever Baptism be conceived in three degrees as the persons in whose name it is administred are three yet is but one and once administred yet hath it the same three effects distinctly and successively in the Souls of Believers First Illumination Then Purgation Lastly Vnion Which three degrees were better known of old in the Church though of later times since Errors Schisms and unprofitable and endless disputations have perverted and turned the minds of men from the inward operations and workings of God unto outward things 2. Quaere What special Baptism is here meant And how the Saints may be said to be buried by Baptism The Baptism by which the Saints are said to be buried not excluding the rest is Baptism in the name of the Son And so we may understand that the Saints are buried with Christ by Baptism in three respects which analogically comprehend the reason of this point 1. By immersion drenching or dipping in the name of the Son which signifieth unto us and analogically requires of us the burial of all our sins conformable thereunto 2. By renunciation or abandoning of all Sin for such our Christian Profession in Baptism requires of us for the person to be baptized before he received his Baptism was wont to be asked by the Minister Dost thou forsake the Devil and all his works c. And then the person to be baptized answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan and to a further question of his Faith he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adjoyn my self as a Soldier unto Jesus Christ And this is that which St. Peter calls The answer of a good conscience towards God 1 Pet. 3.21 Eight Souls saith he were saved by water The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience toward God by the resurrection of Jesus Christ So that hence it appears that this very Rite and Form was in the Apostles time As Acts 8. Philip said to the Eunuch if thou believest which yet remains in our Baptism when the person to be baptized being asked the question professeth utter forsaking of the Devil and all his works the vain Pomps and Glory of the world with all covetous desires of the same and the carnal desires of the flesh Also he will not be ashamed of the Faith of Christ crucified but manfully fight under his banner against Sin the World and the Devil and to continue Christs Faithful Soldier and Servant unto his lives end 3. The Holy Spirit of God by the outward and visible sign of Baptism discovers and seals unto us the inward effects which it promiseth to work in us the mortifying and burying and consuming the whole body of sin in us Obser 1. The outward signs imply and signifie real effects wrought or to be wrought in us by the Spirit of Christ All the outward Sacrifices imported real effects in us the burning and consuming of sin in us The Lambs offered up for a dayly Sacrifice implyed the consuming of Gods enemies within us like the fat of Lambs The enemies of the Lord shall consume as the fat of Lambs Psal 37.20 The Circumcision signified the cutting away the superfluity of of naughtiness Jam. 1.21 which is the true and inward Circumcision of the heart Deut. 10.16 Examples of this kind are infinite Baptism imports the washing away the abolishing crucifying deading burying of all sin 1 Pet. 3. So often as ye eat this bread and drink this cup ye shew forth or shew ye forth the Lords death until he come Those outward signs in the partaking of those Sacraments declare such a real effect to be wrought or working in us except we be Hypocrites that we always bear about in our body the dying of the Lord Jesus until the life of Jesus appear in our mortal flesh Obser 2. The will of the Lord is the total and through abolishing and destroying of all sin in us mortifying burying it washing away c. And therefore whereas sin is propounded unto us Either 1. Under the notion of filthiness and uncleanness such as might be washed away Or else 2. Under the notion of dross such as must be consumed and burned According to which the Jews tell us of two kinds of Spirits Vide Notes in Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In proportion to these two kinds of sins the Lord propounds himself under the notion 1. Sometimes of Water 2. Sometimes of Blood For This is he who came not only by water but by water and blood 1 John 5.6 3. Sometimes by fire 1. In the Ark of Noah Eight Souls were saved by water The like figure whereunto even Baptism doth now save us c. Christ is the true Noah the Rest refreshing and consolation of our Souls and the true water whereby we are saved when all flesh perished in the water all carnal Lusts most rise in the old world 1 Pet. 3.20 All our Fathers were under the cloud and all passed thorough the Sea and were all baptized unto Moses 1 Cor. 10. Thus Moses the true Moses the great Prophet whom the Lord should raise up like unto Moses he leads his people through the Sea and therein drowns and buries the Spiritual Pharaoh the Devil and all the Egyptians figuring our sins for so he deals with us according to the days of Israels coming out of the Land of Egypt Mic. 7.15 How is that
us of endeavouring after an higher and more eminent degree of it 1 Thess 4.1 As ye have received of us how ye ought to walk and to please God See Notes in locum Observ 6. The life of a true Christian Man and Woman is an eminent an high life it must hold conformity with him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most high God Is it in vain think we that it 's said 1 King 5.1 that Hiram was ever a lover of David and that God gave Solomon wisdom c. and there was peace between Hiram and Solomon vers 12. What is David but LOVE and what is Solomon but Peace which is the effect of Love where ever there is the true love of God and our Neighbour there is Hiram a Lover of David Hiram is the eminent the high life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a league between Solomon and Hiram Whoever are true lovers of God and peaceable ones they alwayes affect and love the high the eminent life of God Nor is it for other reason that Jehoshaphats heart was lifted up in the wayes of the Lord 2 Chron. 17.6 This is the only high mind that 's good in the sight of the Lord and to this Joshuah exhorted the people in his Speech unto them Josh 23.6 Be ye very couragious to keep and to do all that is written in the Book of the Law of Moses Repreh 1. Who seek the things below under a pretence of high things even things above especially Two 1. a lofty soaring knowledge 2. a boundless and licentious freedom 1. A lofty soaring knowledge men will be like unto God while they are yet in their sins and will know Good and Evil that lying promise of the Serpent founds yet in our ears Ye shall be as Gods knowing Good and Evil. This was figured by the Babylonian Kings Gen. 14.1 Such was Amraphel loquens ruinam c. See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Kings of Babel confused Knowledge ruled over the Kings of Sodom c. which signifie the fleshly sins for every Carnal Man though never so wicked yet he will be Religious and in our present Babel every one hath his choice whom he will adhere unto therefore the Babylonian Kings reigned over the Sodomites and Gomorrheans c. who when they rebelled the Babylonians came and fought with them and carried them away captive Now see the power of Christ's Resurrection and Ascension Abraham with Mamre Aner and Eshcol arming all his trained Servants c. Gen. 14 13-16 Abram is the High Father the Father of the Faithful he rebells against all iniquity which he had formerly served as well as others before the Lord called him Josh 24.2 that 's his consederate Mamre and having received answer from the Divine Light in him that 's Aner and acted by the holy fire of the Spirit that 's Eshcol he arms all that is within him all his dedicated ones and pursues the Babylonian Kings the Rulers of the darkness of this world the spiritual wickedness in heavenly things Ephes 6.12 unto Dan i. e. to Judgement Babylon must be utterly cut off and have neither Name nor Remnant Isa 14.22 But yet his pursute was limited by Love he pursued them to Hoba i. e. LOVE and leads captivity captive and Lot the hidden Divine Truth long obscured by spiritual internal sins recovers it's lost liberty and lustre and the earthly man recovers his just freedom when the King of Sodom the earthly man meets Abram the High Father the heavenly man in the valley of Shaveh i. e. in equity and moderation Repreh 2. They who affect a lofty towring Knowledge they commonly aspire unto a boundless and licentious Freedom under pretence of the glorious liberty of the Sons of God Rom. 8.21 Ye read of two Cities called by one name Bethoron but they are distinguished by their scituation the upper Bethoron and the nether Bethoron Josh 16.3 5. Bethoron is domus libertatis the house of liberty or freedom Shurah the daughter of Ephraim is said to have built them both 1. Chron. 7.24 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Bethoron Gal. 5.13 Ye have been called to liberty use not your liberty as an occas on to the flesh They first build Bethoron the nether and pretend Christian Liberty and Liberty of Conscience to cover their wickedness withall even a licentiousness to do even what they list Repreh 3. Those who sleight and despise the Resurrection and the Life under the names of Morality c. See Notes on Coloss 2.12 Repreh 4. How much are they to blame who not only believe not this Resurrection and Life but propagate and teach their unbelief of it who say that it 's impossible that we should arise from the death of sin unto the life of Righteousness who will ever endeavour to arise from the dead who think it impossible so to do All men justly alledge the cause of Gods fiery indignation to be our continuance in sin and it is most true that Gods wrath burns like fire by reason of the evil of our doings but if we be taught that we cannot turn from our sins but that our iniquity must burn like a fire then Gods wrath must still burn also like a fire and what remedy For when men have exhorted us to turn from all our sins unto our God To cleanse our selves from all pollution of flesh and spirit c. And shall at length say I would not be mistaken lest they should seem to perswade men to be perfect these things cannot be done in this life who will go about that which he thinks cannot be done in this life Impossibility must be in regard of power denied to those of whom God expects the effect of that power now surely the Lord gives a power to his believers superiour to all power of Satan which is meerly a borrowed power superiour to all the lusts that are in the world 1 Joh. 5.4 Therefore all things are possible to him that believeth because his Faith is joyned to him who is omnipotent Ephes 1.19 Phil. 4.13 Isa 13. The people turn not to him that smiteth them c. what is the Reason vers 15. the blame is laid upon â—he Prophet And Lamen 4.13 For the sin of her Prophets and the iniquity of her Priests who have shed the blood of the Just in the midst of her Repreh 4. Those who ascend not with the Colossians as they ascended with Christ nor seek the things above but grovel on the earth as the Canaanites their belly cleaveth to the ground such as these are true Sons of Belial who ascend not such are intemperate persons drunkards 1 Sam. 1.16 a daughter of Belial lascivious Chap. 2.12 inhumane and covetous 1 Sim. 25.17 evil counsellers Deut. 13.13 despisers of Governours and Magistrates 1 Sam. 10.27 false witnesses 2 King 21.10 These are men of Belial and therefore are no Christians for what concord is there between Christ and Belial
pattern in their own imagination Observ If God have a Throne of Judgment then see what is the highest Court whither all appeals lye God is the Judge of all the world Psalm 103.19 The Lord hath prepared his throne in the Heaven and his Kingdom ruleth over all Eccles 5.8 If thou seest the oppression of the poor and violent perverting of Judgment and Justice in a Province marvel not at the matter for he that is higher than the highest regardeth and there are higher than they He it is who corrects all errors all iniquity of Judgment Good God what presumption it is which we read in the ancient Councils to come no nearer to our present times in deciding and judging controversie he who shall think or teach otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be accursed and damnanus we condemn this and that which they had no more understanding of than other men such is the presumption of many in these days who will not suffer men to think otherwise with how much more modesty did Moses Numb 15.34 and Gamaliel Acts 5.35 And the Apostles in their first Council Acts 15. Among us no man thinks he can err Moses and the Council were endued with the Holy Spirit Hear this who ever thou art that judgest and was there ever a more censorious age than this is wherein almost every man censures and condemns every man yea and every thing Jude Verse 10. Mean time this is quite forgotten on all sides judge not that ye be not judged Matth. 7.1 Men can send many miles to get something wherewithal to judge and condemn another yet forget to judge themselves and condemn themselves of their own pride and covetousness and men can judge and condemn the Pope yet nourish a proud Pope as Luther speaks in their own breasts Rom. 2.1 2 3. Beloved we condemn the Spanish Inquisition and our late High Commission but Be not many Masters James 3.1 Little do we consider what we put upon the file of our own sins So long as we see any evil without us we never judge the evil within us The Saints 't is true shall judge the world and sit upon Thrones but examine thy self well art thou such a Saint a covetous Saint a drunken Saint Consol What if man condemn thee Alas he sees but the outward surface of thy life See how the Apostle slights the Corinthians judgment of him 1 Cor. 4.3 4. See how the Prophet Jeremy comforts himself in this case Jer. 20.10 11. Psalm 26.1 Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Examine me O Lord and prove me try my reins and my heart Psalm 43.1 Judge me O Lord and plead my cause against an ungodly nation The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from an unmerciful and cruel people thus when Job's Friends accused him as an Hypocrite he comforts himself in the Judgment of his God Job 16.19 Behold saith he my witness is in Heaven and my record on high My friends scorn me but mine eyes pour out tears unto God Yea Christ himself had no other refuge than the Throne of God Who being reviled reviled not again when he suffered he threatened not but committed his cause to him that judgeth righteously 1 Pet. 2.23 and 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well doing as to a faithful Creator 2. Majesty Majesty is terrible and strikes an aw and dread in all those who consider it as the Prophet Esay 2.10 Enter into the rock and hide thee in the dust for fear of the Lord and for fear of his Majesty When therefore we read that God hath a Throne of Majesty then learn with what humility with what fear with what reverence we ought to make our address unto our God in his Ordinances our Father Abraham's example is notable Gen. 18.22 27. Stood Chald. Prayed as in our Prayer he did not sit when he prayed judge in your selves does such a posture as sitting befit a petitioner to the Throne of the Majesty in the highest I speak not here of bold faced prophane people who jeer the Prayers of the Church but of that our common want of reverence at our Prayers would you take it well of your servant Offer this to thy Governour Mal. 1.8 Will their common pretence of worshiping God in the Spirit excuse this their unreverent approach unto the Majesty of God Did not Stephen worship God in the Spirit Did not Paul worship God in Spirit Did not Christ himself worship the Majesty of God the Father in Spirit yet were not these so bold in their addresses unto the Majesty of the great God Stephen kneeled down Acts 7. And Paul bowed his knees unto the Father of our Lord Jesus Christ Eph. 3. And our Saviour himself kneeled down and prayed Luke 22.40 Did not the Levites of old worship God in the Spirit They stood up and praised the Lord 2 Chron. 20.19 And I read that the Seed of Israel stood and confessed their sins Neh. 9.2 Jerem. 15.1 But this they will say is a Ceremony of the Old Law What think men then of Gods worship under the Gospel I read of Stationes and Genuflexiones in the primitive times taken for Prayers but Sessiones never 'till I saw it in the irreverent practices of men yea youth who learn no better from the example of their elders when they stand praying Matth. 11.25 2. What impudence it is What over daring boldness to sin against the Majesty of God For if that were a good argument of David 1 Sam. 26.9 unto Abishai to hold his hand Who can stretch forth his hand against the Lords anointed and be innocent And that unto the Amalekite 2 Sam. 1.14 How wast thou not afraid to stretch forth thinehand to destroy the Lords anointed Then a better argument it must be to every one when we go about to commit any known sin how art thou not afraid to provoke the Majesty of God That fallacy which emboldens men is their hope of prevailing by greater power being full they say who is the Lord as Pharaoh said who is the Lord But he knew to his destruction who the Lord is and so shalt thou too who darest to incense the Majesty of God against thee Dare any of you having a matter against another go to law before the unjust and not before the Saints And 10.22 Do we provoke the Lord to jealousie Are we stronger than he How can I commit this great wickedness and sin against the Majesty of the Great God Let us entertain such meditations as these are when sin offers it self unto us Knowing the terrour of the Lord we perswade men 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Highest God hath a Throne of Majesty in the Highest Then learn to think no low thoughts of God but quae altissima sunt de Altissimo credere As when we hear
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
blinds them they have upon them a veil of ignorance and unbelief When Saul was converted there fell scales from his eyes 4. Their sin is so great in persecuting c. that the Lord knows they cannot conquer their enmity by any offices of love and well doing therefore they have need to pray for God's help that 's the last remedy it may do it sana anchora 5. There may be hope of their persecutors themselves Obser 1. The same Precept which the second Answer distinguisheth Blessing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedicere to speak good words to them praying Notes intercession for them against evil especially that the sin be not laid to their charge if done ignorantly Luke 23.34 Acts 7. Obser 2. There are degrees of Graces and increase of them in Christ's Disciples 3. There are degrees and increase of enmity in the Disciples enemies as 1. want of Love 2. Dislike 3. Emulation 4. Envy 5. and lesser Enmity and Disaffection 6. a full Hatred 7. an Hatred that can be no longer concealed breaks out into acts of deceit 4. As the Graces of the Disciples increase so doth the enmity of their enemies increase 5. As these degrees of enmity increase so must our Love increase in loving them blessing them doing them good praying for them 6. Pray for them that pray against you that curse you Our Lord did so Father forgive them Luk. 23.34 Stephen did so Lay not this sin to their charge Acts 7.60 And why should not we do so Thou art good and doest good That 's our method 1. to be Good 2. then to do Good Obser 2. Vertue Piety Goodness in the Disciples may be persecuted See Notes on Mat. 5.10 Obser 3. How far it 's possible men may swerve c. ibidem Obser 4. Our Lord neither by Precept nor Example commends unto us opposition or revenge c. Obser 5. The eminent estate of a true Disciple of Christ On an high hill men may see the clouds rack-below He who is on the hill of the Lord he sees all the jars and differences among men Obser 6. Here is some hope left even for those who persecute and despightfully use the Disciples of Christ yea Christ himself as he himself interprets their actions Acts 9. The Lord would have them prayed for and that by those whose prayers he will hear and grant even the Disciples of Christ The Prayer of a righteous man availes much Even they who have been the betrayers and murtherers of Christ himself they have been saved by Christ's Prayer for them Luke 23.34 Yea Paul who calls himself the chief of sinners 1 Tim. 1. and God shewed mercy to him and he shews the reason that in him Christ shewed all patience that he might be a pattern to those who should believe in him to life everlasting for so men may reason à pari nay à majori if so great a sinner yea a persecuter of Christ and Christians yet found mercy with God why may not I As a Physician in an house where many lie sick undertakes one who is the most desperately sick of all the rest and cures him all the rest will hope well every one of his own condition that he is curable This word is spoken to thee whoever thou art who hast persecuted the way of God and those who walk in it even to the death who hast mis-giving and despairing thoughts of thy self The Lord hath sent his Word the Great Physitian who hath cured him who was in a worse condition than thou art in This is no doctrine of security to lul men asleep in their sins The Lord requires his fear in such and turning unto him Ye have done all this wickedness saith Samuel yet turn not aside from following the Lord withal your heart 1 Sam. 12.20 Fear the Name of the Lord and depart from evil So will the Lord send the Son of Righteousness who shall arise upon those who fear his name Mal. 4.1 2. Pray for them that persecute you It is our Lord's Precept and no other than what he himself practised he loved and prayed for his enemies he is merciful and gracious yea the Love and Mercy of the Father it self Christ sheweth and requires more Mercy than the Righteousness of God strictly taken doth The Gospel both shews and requires more Mercy and Grace than the Law The Spirit of Christ wherewith the Saints are acted must needs be a merciful spirit a loving spirit towards all men towards the worst of men When our Lord and Master requires such hard duty of us so contrary to corrupt nature so much above man's reason and that with such confidence it 's evident that the obedience unto those hard precepts will be requited in the effect and issue of it which is to be like unto God himself who is the chief good whose aim it is to render us like unto himself O let that come to pass to every one of our souls God is our Father in Heaven 1. By Creation Adam was the Son of God Luke 3. 2. By Providence in two principal Acts 1. Conservation 2. Gubernation 3. By Regeneration In Heaven not only in this outward and visible body and so the Heaven of Heavens cannot contain him He is in all his Holy Angels and Saints all his heavenly minded ones in him we live and move and have our being God is in you of a truth God himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven so the Heavens rule What reason can be given either for his Habitation or Fatherhood but only the counsel of his own will according to which he begat us James 1. Obser 1. Therefore Heaven is the first object of Divine Faith it 's a known Rule in the Schools A tertio adjecto ad secundum valet consequentia if our God and Father be in Heaven therefore he is Heb. 11.6 He that comes unto God must believe that he is Love our Enemies This is the brief summ of all the Commandments Sometime we read them many as Affirmative 248 Negative 365. Essay These all abridged to ten c. Obser 2. We have all one Father one God who hath made us all Mal. 2.10 So he teacheth us to pray Our Father which art in heaven Obser 3. A reason for that short Prayer God is in heaven thou art on earth therefore let thy words be few the Chald. Paraph. explains it When thou prayest let thy words be few Eccles 5.1 2. Obser 4. This infers all dependance Faith Hope Love all Faith and Hope in him all Honour A Son honoureth his Father Mal. 1. Prayer ought to be made unto him which is interpretatio spei It 's a ground of brotherly love Means Do we believe this Then add unto your Faith Vertue Dehort Call no man Father upon earth Mat. 23.9 Are we exempted then from honour to our Natural Parents No nor from honour to our Spiritual Fathers who have begotten us unto God as Paul was the Father of the Corinthians 1 Cor.
taught to pray for the bread of God that cometh down from Heaven and giveth life unto the World John 6.33 and because we consist as well of a Natural as of a Spiritual substance we are hereby taught to pray also for the natural food or bread of men and both these that the will of God may be done in Earth as it is done in Heaven and therefore we pray for the heavenly Bread or Christ who is the Power and Love of God who doth all the Fathers Will Acts 13. and is content to do it and enables us to do it Rom. 8. That the Righteousness of the Law may be fulfilled in us who walk not after the flesh but after the spirit Now because ab extremo ad extremum non pervenitur nisi per medium that the Heaven and the Earth may be knit together by the intervention of the Mediator Truth flourisheth out of the Earth and Righteousness looks down from Heaven and teacheth the fallen Humanity to pray for a Sacramental Vehicle a medium whereby the Bread of Life may be conveyed to strengthen mans heart And the heart of man may be lifted up sursum corda unto the Heavenly Bread the Bread of Life and thereby strengthned to do the Lords Will on Earth as it is done in Heaven Doubt 2. How can rich men who have wealth in abundance yet ask bread of God Sol. 1. It 's possible men may have wealth in abundance yet not bread witness the three grand Patriarchs Abraham Isaac and Jacob who were all rich in silver and gold yet for want of bread were forced to travel into other Countries 2. Men may have the Temporal food yet want the Spiritual they may be rich in this world yet not rich towards God Luke 12. 3. Yea they may have the Temporal food yet not the Blessing with it so the Lord threatens Hos 4.10 and there are wicked rich men Mich. 6.12 13 14. Obser 1. That we may Sanctifie and Glorifie the Name of our God the first Petition and the ultimate and last end of man that his Kingdom may come and we may do his Will it 's necessary that we live Shall the dead praise thee Psal 88.10 No the dead praise not the Lord nor they that go down to the silence Psal 115.17 Let my Soul live and it shall praise thee Esay 38.18 19. The Living the living He must first live the Life of Nature and then to the Life of Grace who can duly glorifie our Father which is in Heaven doing his Will on Earth as it is done in Heaven And thus David resolved I will bless thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vitis meis in my lives in my Natural and in my Spiritual Life Psal 63.4 Obser 2. That man may live food is requisite for him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life and Food have both the same name in the Greek victus and our word in English victuals is à vivendo Our bodies are weak and frail and have great need to be supported with the staff of bread as the Prophet calls it Esay 3. therefore Isaac saith that with Corn and Wine he had sustained Jacob it 's the prop and butteress of the Natural Life Bread under-props mans heart Psal 104. Comfort thy heart with a morsel of bread Judg. 19.4 Obser 3. How much more necessary to the support of our Spiritual Life is the Lord Jesus the Bread of Life which comes down from Heaven John 6. without which the heart faints and languisheth He who supports all things by the word of his power He who feeds the Angels in Heaven enabling them to do the will of God who feeds the Faithful Souls on Earth enabling them to do the Will of God on Earth as it is done in Heaven and therefore David Psal 73.25 26. Whom have I in Heaven but thee My flesh and my heart fainteth but God is the strength of my heart Obser 4. Note hence what that is which nourisheth the inward Man surely it is the inward and Spiritual Bread that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the substance of the body cannot be nourished otherwise than by a substantial nourishment so neither can the Soul be otherwise nourished than by a Real True and Spiritual nourishment the True and Living Bread which came down from Heaven that 's it which supports the languishing and fainting soul Obser 5. Both Natural and Spiritual Bread come from our Heavenly Father He gives Food to all flesh And Christ is called Bread expresly John 6. So likewise the gift of God Esay 9. Joh. 4. Eph. 4. Obser 6. Both kinds of Bread both Gifts are obtained by Prayer Obser 7. The daily Bread we ask for the day that is called bread and daily bread and for to day asked of God it implies a daily need of it a daily use of it See Notes on 1 Cor. 10. To day if ye will hear his voice Obser 8. When we come to the Sacrament yea as often as we pray to God we ought to be in Charity with our Neighbour Give us our daily bread Repreh 1. Who hinder the obtaining of our daily bread who cause the daily Sacrifice to cease 2. Who feed on that which is not bread but imagination the Natural Body of Christ 3. Who come unprepared who examine not themselves yet presume to eat Exhort 1. Let us pray for our daily bread 2. Hunger and thirst after it Psal 42.2 3. Feed on it Eccles 2.24 There is nothing better for a man then that he should eat and drink and that he should make his Soul enjoy good in his labour This also I saw that it was from the hand of God What this eating and drinking is see in vers 26. For God giveth to a man that is good in his sight Wisdom and Knowledge and Joy NOTES AND OBSERVATIONS UPON MATTHEW VIII 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the even was come they brought unto him many that were possessed with devils and he cast out the spirits with his word and healed all that were sick That it might be fulfilled which was spoken by Esaias the Prophet saying Himself took our infirmities and bare our sicknesses OUr Lord having finished his Divine Sermon on the Mount in the 5 6 and 7th Chapters of this Gospel He confirms his Doctrine in this 8th Chapter and others following by Miracles no less Divine whereof we have Two sorts in the Text. 1. Casting out Devils and 2. Healing Diseases 1. He cast out the Spirits with his Word 2. He healed all that were sick 3. All this he did That it might be fulfilled which was spoken by Esaias the Prophet saying Himself took our infirmities and bare our sicknesses 1. It is not my purpose to spend much time in the handling of the two former otherwise than as they are the accomplishment of the Prophet Esay's Prophesie Himself took our infirmities and bare our sicknesses 1. He cast out the Spirits with his
person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
that of Moses Let my doctrine drop as the rain my speech shall distill as the dew as the small rain upon the tender herbs as the showers upon the grass Deut. 32.2 So the Lord Jesus the great Teacher the true Moses He comes down like rain into a fleece of wool even as the drops that water the earth Psal 72.7 quietly and stilly without any noise as the rain fell into Gideons fleece Judg. 6.37 This kind of teaching is by injection or darting as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth for as Satan hath his fiery darts so hath our great friend and teacher his darts also and those inflamed with an holy fire of LOVE which he casts into the heart even holy inspirations and injaculations such as the Disciples travelling to Emaus felt when he taught them Luk. 24. Did not our hearts burn within us when he opened unto us the Scriptures This is the rather to be observed because some conceive that Christ's Doctrine must come with violence like a storm and the teachers of it ought to drive furiously like Jehu Alas they know not of what spirit they are 'T was Esaus counsel come let us go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports violence but Jacob according to the foot of the cattle c. 33.13 14. Christ's teaching is a secret whisper a submonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30.21 Thine ears shall hear a word behind thee Reproves Those who out of their own wit and sagacity do teach the fear of God Humane Reason of all other things will be tampering with Religion Job 13.12 Thus among the Jews their great learned men taught their own devices instead of Gods fear Their fear of me is taught by the precepts of men Isa 29.13 with Matth. 15.9 is In vain do they worship me teaching for Doctrines the Commandments of men a strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustration an horrid and dreadful disappointment in the end of all our labour after so much abstinence so much fasting so much afflicting of our selves such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much will-worship to be requited with quis requisivit ista who required these things at your hands In vain do they worship me their fear of me is taught by the precepts of men 2. These words are understood with reference unto the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they imply that we have two kinds of Teachers an Earthly and an Heavenly the Spirit of the World and the Spirit of Christ which are no other than some have called their evil and their good Genius or Angel the one teaching the fear of men the other teaching the fear of God The evil prevents the good and grounds us ill That false Doctrine must be unlearned before we can learn the true Hence it is that the Commandments are most of them Negatives Mysticé Why is the Lord said sometimes more immediately to kill as Er and Onan There is some reason for this Mystically concluded in the name of these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wickedness having the same Letters And Onan may well be his brother for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth iniquity And then there is good reason for the Context for Gen. 38. vers 7. Er was evil in the eyes of the Lord and vers 10. That Onan did was evil in the eyes of the Lord and therefore the Lord slew him also for the eyes of the Lord are upon the kingdom of sin and will destroy it from the face of the earth But there is another reason of more extent for as in the Common-wealth the supreme Judge will take particular and personal cognizance of such capital crimes as are most destructive to the Common-wealth So God the Judge of all the World Gen. 18. Heb. 12. He takes personal cognizance of such sins as are most destructive to the World Thus as there is any sin in the height so in special manner bloodshed injustice and uncleanness To these or some of them the judgements of God are to be referred These brought the flood upon the ungodly Gen. 6. 2 Pet. 2. These provoked the Lord to come down and judge Gen. 18. And for these things cometh the wrath of God upon the children of disobedience Eph. 5.6 And sins of this nature are said more especially to be committed against God How shall I do this great wickedness and sin against God uncleanness is committed against God Gen. 20.6 The Lord tells Abimelech I with held thee from sinning against me So Ely to his Sons if a man sin against the Lord who shall entreat for him against the Lord because Adultery 1 Sam. 2.25 So David confesseth his sin and saith against thee only have I sinned Psal 51.4 And the Judgement God himself executes Thus he is said to slay Er and Onan Whore-mongers and adulterers God will Judge Heb. 13. And therefore although in regard of many sins in their height this Nation be ripe for judgement yet more especially in regard of Uncleanness Adultery and Fornication which many at this day commit with boldness and declare their sin like Sodom and hide it not but commit it without remorse of conscience as holding it indifferent and that they are acted by one Spirit acting in all hereupon I cannot but expect the judgements of God near even at the door Eph. 5.6 Observ 1. The Lord kills Hence we learn whither to have respect in all our sufferings slanders reproaches oppositions death it self whither else but to God himself since all things are ordered by God A man would endure a storm of Hail or a tempest at Sea but you would think him a mad man or a fool that should go about to revenge himself of the Sea for a wrack as Xerxes was accounted little better for throwing fetters into the Sea And 't was an act of madness in Cyrus to cut the River Gyndes 'T is little better for thee or me to storm at Shimei when he curseth defames and reproacheth thee What said David in this case when Shimei rayled at him 2 Sam. 16. when hot spirited Abishai said Why should this dead dog curse my Lord the king Let him curse saith David because the Lord hath said unto him curse David If Shimei be a dog for barking at thee what art thou better if thou bite the stone as the dog doth Who ever rails reproaches defames oppresses yea kills and slays us it is not without Gods direction not a Sparrow not an Hair Whence wicked men are God's sword Psal 17.13 The wicked which is a sword of thine and vers 14. Mortal men are the sword of the Lord Assur is the rod of God's wrath Isai 10.5 Jerem. 47.6 7. O thou sword of the Lord how long will it be ere thou be quiet put up thy self into thy scabbard rest and be still Look not thou at the instrument whoever but at the Lord who useth it The instrument hath no power of it self but
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
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
negligunt Common things are neglected that which all take care of is neglected of all I speak now of his particular coming unto every Believer who according to that order which God hath put in things hath first in him an earthly nature and then an heavenly he beareth first the earthly image and then the heavenly he is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which the Apostle speaks 1 Cor. 15.45 49. And this may be one Reason of this Point Gods method in regard of the natural Adam 2. Another may be in regard of the sinful Adam For whereas the Lord had made our nature good and very good and had sown the seed of eternal life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the envious man the Devil sowed his tares he hath interposed his sinful and wicked nature and this hinders the heavenly man from his coming and makes him future and to come unto us Observ 1. Whence behold O man a threefold Adam and that in thy self according to the Scriptures Two of these ye have together 1 Cor. 15.47 The third ye have 2 Thes 2.3 called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin and this is proved by what I told ye before That sin is the child of the Devil Jam. 1.15 For so he is here called the son of perdition Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 Why but this you will say is Antichrist the very same But I speak not here of any outward Antichrist St. John tells us there are many and therefore no doubt but there is one yea and a great one at Rome yea and every where where Christ the second Adam is opposed in his Rule and Government This inward Antichrist is he that makes the Antichrist at Rome and all other Antichrists in the World This is he that opposeth himself against the Christ of God in us and exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all that is called God Now who is called God The Rulers of the people are called Gods Exod. 22 28. the Gods Act. 23.5 The Ruler of the people And I have said ye are Gods The Rulers then are called Gods And therefore that spirit within us that exalts it self and raiseth up its self above Rulers and Governours that is the spirit of Antichrist exalting its self under pretense of Religion above Rulers and Governours This was figured by the Prince of Tyrus Ezech. 28.2 What is the Seat of God here or the Temple of God 2 Thess 2.4 but your bodies your hearts your spirits 1 Cor. 3.17 which temple are ye And 1 Cor. 6.19 Know ye not that your bodies are the Temples of the holy Ghost Now how did the Prince of Tyrus or how doth Antichrist sit in the seat of God or the Temple of God but as the same proud spirit is ambitious even like Lucifer his father to rule in the hearts of men to domineer over the consciences of men to force men to think what he thinks to believe what he believes to bind that spirit in us Where the spirit of God is there is liberty 2 Cor. 3.17 This is not the spirit of the heavenly man acting in the Apostles of Christ O no They never were ambitious of any such Authority 2 Cor. 1.23 24. Where the Apostle seems most to take upon him yet even here Not that we have dominion of your faith O no that 's the property of the spirit of Antichrist to rule in the hearts of men and usurp the Throne of God Nor let any man think that this is peculiar and proper to the Church of Rome and the Roman Antichrist The spirit of Antichrist can disguise it self like Proteus or Vertumnus into manifold shapes Sathan can transform himself into an Angel of light and so his Ministers 2 Cor. 11.14 15. But however he cross himself yet where-ever in what Church soever there is an ambitious spirit desiring to rule in Gods Temple the hearts and consciences of men we may conclude for certain that is the spirit of Antichrist even like his father Lucifer Esay 14.13 who takes up the same resolution And therefore Esay 25.7 it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering covered and the veil veiled Marg. And the Apostle calls it the mysterie of iniquity working 2 Thess 2.7 This is the third Adam that man of sin interposing himself between the first Adam and the second that is to come Observ 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is to come after the earthly Adam The first man Adam a living soul the second Adam a quickning or enlivening spirit Hence it is that Christ is propounded to us as future Thus he is called the desire of all nations Hag. 2.7 The desire of all nations shall come The hope of all the ends of the earth Jesus Christ that is our hope 1 Tim. 1. Psal 65.5 The hope of Israel the Saviour Jerem. 14.8 and 17.13 Gen. 49.19 where we say the people shall be gathered V. L. hath Expectatio Gentium and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expectation of the Gentiles The promised seed And hence it is that the condition of those who live yet under the Law is described by waiting for and expecting of Christ Psal 25.5 On thee do I wait all the day Mich. 7.7 I will wait for the God of my salvation Esay 40.21 They that wait upon the Lord shall renew their strength i. e. by Christ So Psal 59.9 because of his strength I will wait on thee so they are called a Generation of seekers Psal 4. Luk. 2.25 Simeon was a just man and devout waiting for the consolation of Israel Joseph waited for the kingdom of God Luk. 23.5 Yea they to whom Christ is come and with whom they have fellowship according to the flesh they yet expect further communion with him in the Spirit 1 Cor. 1.7 ye are not behind in any gift waiting for the coming of our Lord Jesus Christ This he speaks to those who had already fellowship with him vers 9. So Gal. 5.5 We through the spirit wait for the hope of righteousness by faith What else means our Lord Luk. 12.35 36. Let your loyns be girded c. What else mean we when we say 1 Cor. 11.26 until he come That we bear about in our bodies the dying of the Lord Jesus c. 2 Cor. 4.10 11. Heb. 9.28 Unto them that look for him he shall appear the second time without sin unto salvation Doubtless neither was it the Apostles intention nor our Lord's to put those to whom he spake or they wrote or us in vain hope of that which should never come to pass but assure all that they who expected him should not hope in vain Observ 3. Since Christ is the Truth here typified by Adam he must in reason be more excellent than Adam Thus the same Christ is typified and signified by Joseph Moses Josuah David Solomon c. All which are Types of Christ who is
divided from them the Children of God our common Father it is impossible they should be divided from him yea to have any Being since the whole Creature and Man the abridgement of the Creatures more depends on God than of it self from whom every Creature receives his whole Being so that if he take away his hand the whole Creature falls into its own nothing and hath the perpetual effluence of him as the Sun-beams of the Sun according to that of the Apostle Acts 17.28 In whom we live and move and have our being But there must be Analogie and resemblance between the Father and the Son and if so how can Adam be the Son of God for a Spirit and a Body are opposite one to another Now God is a Spirit and the father of Spirits Adam is a bodily substance I answer that supereminency and excellency of Essence and Life which is in God the Father of all exempts him from that too particular kind of Generation which is below his manner of working Observ 1. Which withall discovers unto us that fulness and redundancy of all Essences Natures Lives Powers and Operations that are in God according to his eminent manner of working He is a Spirit and the father of Spirits yet is he the father of bodies also the father of flesh and blood the father of the rain Job 38.28 The father of the mountains Psal 90.2 yea the mother that brings them forth The Father of Adam who was the Son of God Observ 2. This discovers unto us our Great and Common Father the Great God and Father of all Ephes 4.6 who is the fountain of Being Life and Motion even he in whom we live move and have our being even he whom the Heathen worshipped though they knew him not but meant him under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. Oecumenius reports That when the Persians invaded Greece and the Athenians had sent Ambassadors to Sparta to desire their help the Ambassadors met with the God Pan who accused and upbraided the Athenians that they worshipped other Gods and neglected him and he promised them aid when therefore they had obtained the victory they erected an Altar unto him with the Inscription of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Others relate that when there was a great plague at Athens from which none of their Gods could deliver them they thinking that there might be some God yet whom they knew not erected an Altar unto him the whole Inscription was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Gods of Asia and Europe and Lybia to the unknown and strange God What they report of Pan that hereby they meant Christ is not improbable for Plutarch relates a story in his Treatise concerning the failing of Oracles that a voice came to one Thamus an Aegyptian Pilot sayling into Italy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Pan is dead which he was commanded to relate at Pelodes which he did accordingly and there was heard a great sighing mixt with admiration By this Pan 't is probable may be understood the great shepherd of our souls for not only because this was done in Tiberius his time but the Apostle himself applyes that Inscription unto God and Christ Observ 3. Behold O man thy highest descent whence thou art and of how noble Lineage Adam is the Son of God not that we are so remote from God as that we should count our Genealogy up to Adam the first man The first man was so the Son of God that every one of us also is as neer unto him 1 Cor. 15.48 as is the earthy such are they also that are earthly and Act. 17.28 in him we live c. as also certain of your own Poets have haid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are his off-spring whose even Gods where it is worth our noting that whereas Aratus spake this of Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle applyes the speech unto the true God who is the very same whom the Greeks understood by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen and Irenaeus An dubium est habitare Deum sub pectore nostro In Coelumque redire animas coeloque venire saith Manilius And Virgil concerning the Souls of men Aen. libr. 6. Igneus est omnis vigor Coelestis origo Observ 4. This declares the natural and genuine love of the great God unto mankind How dear is a Child unto his Father Even so God loved the world with a fatherly love Mark his fatherly advice to his Son Adam Of every Tree thou mayest eat but of the Tree of Knowledge It was a fair warning of what would follow not a threatning of punishment but a consequence in Nature Charior est superis homo quà m sibi Man is dearer to God than to himself He would not provoke his Child to wrath according to his own Precept to his Children Ephes 6.4 and though Cham and Canaan were graceless Children God the Father gave them his blessing Gen. 9.1 God blessed Noah and his Sons c. And though Ismael was a bad man yet I have blessed him and made him fruitful saith his Father Gen. 17.20 Yea though Esau were a profane person and the type of Reprobâ—â—â—s yet his Father Isaac is said to have loved him and blessed him from the Lord yea whereas the good man leaves an inheritance to his Childrens children the good God leaves an inheritance unto his Eâ—au and his Children Deut. 2.4 5. yea though Moab and Ammon were Children of an incestuous bed yet the tender-hearted Father leaves not them without their inheritance vers 9.17 and will not have them be disturbed How should this endear us unto our dearest Brother the Lord Jesus Christ He is not ashamed to call us brethren See how he claims kindred of the Jews Joh. 8. Observ 5. Here then is some hope left for profligate sinners and prodigal Sons if they return Luk. 15.17 He desired to be only a servant and that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister to his Father but a mercenary and hired servant and his Father restores him to favour and makes him his Son What were the Athenians to whom St. Paul spake Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Idolaters so good so patient so long-suffering is our good Father toward his prodigal degenerate rebellious Children But if any of our brethren Sons of the same Father differ from us though but in Opinion and alas who is master of his own mind who can command himself to think what he lists yet if any one differ from us in our own chosen Principles out upon him he is a wretch he is a cast-away he is any thing that 's naught But blessed be our God and Father of all we may be his Elect though such mens Reprobates Observ 6. Here is a ground of all honour to be given unto God He is our Father A Son honoureth his Father and if he be a Father where is his honour
them off c. if thine eye pluck it out which we understand not of the outward but the inward members The members of the outward man are well known to all But because Animus or anima cujusque est quisque every mans Soul is himself So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Soul is ordinarily turned a man's self by the Chaldy Paraphrast the Seventy and our English translation Hence it is because few men thus know themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a point of great wisdom the members of the inward man of the heart the soul and spirit are more used and abused than known They are our thoughts our intentions our appetites our passions our affections out of the heart proceed evil thoughts murders fornication these defile a man Matth. 15.8 9. which are as it were the members of our Souls The members of the inward man inform actuate and give life unto the outward the inward hand that stretcheth forth the outward the inward foot that sets forward the outward and the inward members being polluted derive their uncleanness unto the outward For a man may kill steal commit Adultery in his heart Matth. 5. For out of the heart proceed evil thoughts murders adulteries fornications these are the things which defile the man within and without also when we lend an hand a foot or eye or other member to an unclean cruel or covetous thought The word here used to signifie uncleanness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the LXX express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such words in the original as signifie not only ceremonial pollution not only such as come by touching of a carcase one that had an issue or an unclean woman Levit. 15.2 Nor only that moral uncleanness of the flesh contracted by Adultery which we turn lewdness Hos 2.10 by which is mystically meant Idolatry Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your idols will I cleanse you Ezech. 36.25 For so Idolatry is reckoned among the sins of the flesh Gal. 5.19 20. But all manner of sin was signified by uncleanness Ezr. 6 21. where sin in general is called the filthiness of the heathen As also in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially signifieth peccatum corporale corporal pollution Some sin or other of the body and so is ranked among them 2 Cor. 12.21 Gal. 5.19 Ephes 5.3 and therefore was typified by leprosie Levit. 11. yet is it of larger extent For as there is an uncleanness acted by the outward members of our bodies so likewise an uncleanness there is which is acted by the inward members of our souls And therefore the Apostle 2 Cor. 7.1 distinguisheth it into the filthiness of the flesh and of the spirit proportionable to the two sorts of members those of the inward and those of the outward man so that sin in general hath this name Either 1. From the want of and opposition unto that purity and cleanness of the Divine nature 1 Joh. 3.3 which was originally in us Or else 2. From want of the fear of God which is clean as the Psalmist speaks Psal 19. by which fear men depart from uncleanness and evil Prov. 16.6 Or 3. From that positive spot and stain which sin leaves upon the Soul Deut. 32.5 Or 4. And lastly from conformity to the Devil that unclean spirit This uncleanness because it 's irregular and swerves from the rule of righteousness and thwarts the law of God it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or lawlesness which also may signifie that wrong injury and injustice that 's done unto our neighbour This is of as large extent as the former for as the Law is the rule of righteousness testified by us Rom. 3.21 So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlesness the rule of iniquity and unrighteousness And therefore it contains in it the genius or common nature of sin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 3. Unto which uncleanness and lawlesness the members then are servants when they become subject and obedient unto the command of sin when the body is subject unto sin Wisd 1.4 when sin reigns in our mortal body and we obey it in the lusts thereof Rom. 6.12 And that our members have thus been servants to uncleanness and to iniquity I suppose our own consciences may bear us witness and prevent all further proof if not God and Christ himself which is greater than our conscience brings in this strong evidence and firm demonstration against us Verily verily I say unto you he that committeth sin is the servant of sin Joh. 8.34 But all have sinned and come short of the glory of God Rom. 3.23 And therefore all of us have been servants unto sin and yielded our members servants to uncleanness and to iniquity Which involves in it self the cause of this service Our own propense and voluntary yielding of our members servants thereunto the word is exhibere that is è penu rerum suarum quod habet depromere to bring forth either good or evil out of the good or evil nature of the heart So it fits the inward members and it fits the outward as well for it is presentiam corporis proehere to set the body in a readiness they are all the Lawyers expositions of the words As a servant submits himself wholly and with full consent and without reservation or reluctancy to his Masters will I say to my servant do this and he doth it or as a well managed horse stands ready for the Rider to get up upon for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propriety of language is used not only in prophane Authors but in the holy Scripture also As Act. 23. vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make ready beasts to set Paul on for even so doth sin ride the affections of the soul and the members of the body as a merciless ruffian worries and tyres the poor beast so saith the prophet Jeremy that the sinner turns to his course as the horse to the battle Jer. 8.6 quo iste velit said he who was mastered by his passion St. James refers sin to the same original Let no man saith he when he is tempted say I am tempted of God for God cannot be tempted with evil neither tempteth he any man But every man is tempted when he is drawn away of his own lusts and enticed then when lust hath conceived it bringeth forth sin Jam. 1.13 14 15. But because an irregularity in the will supposeth somewhat amiss in the understanding Let us enquire what the fail is there The defect of understanding is ignorance or errour Ignorance is either 1. Meerly privative as that of Abimelech Gen. 20. and that of Paul 1 Tim. 1.13 I did it ignorantly Or 2. Pravae dispositionis of evil disposition as that of the Gentiles Rom. 1.21 Ephes 4.18 19. They became vain in their imaginations and their
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
is false doctrine because it 's strange unto us The Ismaelites thought strange of Gods Commandments Do we obey do we live it do we observe the great things of the Law do we live justly do we love mercy do we walk humbly with our God If we do these things then we shall know of the doctrine whether it be of God or no and not till then otherwise for men to hear and then to go away and tell other things this or that is strange doctrine and not practise it So long as men are estranged from the life of God they must needs think strange of the will of God Sin estrangeth man from his God We may learn from hence a good Rule not to be too hasty in judging any tenent to be strange Doctrine or Heresie and condemning men as Hereticks until we our selves have made tryal of the Doctrine whether it be of God Most men speak evil of things and persons whom they know not The Jews for this reason rejected Christ Joh. 5. because they had not heard the voice of the Father his Law nor seen his shape and therefore how could they receive the Son and his Doctrine when they rejected the Father and his Doctrine of his Law that ought to precede While we are averse from our God his Law is an enemy unto us and therefore it was ordained after the Fall Gen. 3. Eph. 2. Coloss 2. Dehort Let not the Commandment seem strange unto us It is connatural it is conformable unto the Law of Nature that is born with us Rom. 2. Means Cease from thine own wisdom Those who would have the Law written in their hearts they must not kick against it Moses wrote Deuteronomy he tells us after Sehon King of the Amorites was overcome when rebellion and kicking against the Law when all scoffing and jeering at those who urge and lay the Law to us hath ceased That 's Ogg the King of Basan This Sehon dwelt at Heshbon i. e. in the mans own thoughts and these are they which make us think strange of the Law 't is the word in the Text and the Psalmist useth the very same argument Psal 94.11 The thoughts of men are vain Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Thou hast restrained prayer from the Almighty Job 15.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquaint now thy self with God and be at peace so good things shall come unto thee Receive I pray thee the Law from his mouth and lay up his words in thy heart Job 22.21 22. This is the way to be acquainted with thy God Isai 1.16 18. and 30.19.64.24 Jer. 33.3 Call upon me and I will answer thee and shew thee great and mighty things such as thou knowest not NOTES AND OBSERVATIONS UPON ROMANS VIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead will also quicken even your mortal bodies by or because of his spirit that dwelleth in you THe Wise Man moves an Objection concerning Festival Dayes When all the light of every day is from the Sun he answers it himself by the knowledge of the Lord they were distinguished and he altered seasons and appointed feasts some of them hath he made high dayes and hallowed them and some of them hath he made ordinary dayes as the like reason is of men and persons all men are from the ground saith he and Adam was Created of earth he answers the Objection In much knowledge the Lord hath divided them and made their wayes divers Ecclus. 33 7 8 9. As for Festival dayes howsoever the Apostles thought meet to wave and neglect many which the Jews observed according to the Law of Moses yet some they retained as being more mysterious such as are the Passover Pentecost and the Feast of Tabernacles whereof the first prefigured the Death and Resurrection of the Lord Jesus the second the giving of the Holy Ghost and the third the Feast of the Lords Nativity For the Prophet Zachary tells us that the Feast of Tabernacles shall be kept and thus Tertullian and divers of the Ancient Fathers understood the Apostle Coloss 2.16 Let no man judge you in meat and drink or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a feast as the word signifies in part of a feast for one part of it was Judaical and Ceremonial and to be abolish'd another part of it Spiritual and Câ—â—istian and to be retained Nor doth this any way thwart what the Apostle writes Rom. 14.5 One man esteems a day above a day but another man esteems every day 5.9 it 's evident that the Apostle speaks of the weak and strong Christian but come we to the words propounded The Apostle having in the seventh Chapter described the condition of a man as yet under the Law which some foully mistake and pittifully abuse as if it were a description of a perfect Regenerate Man when yet nor Christ nor his Spirit are once mentioned throughout all the dispute from the fifth verse to the 25th In the eighth Chapter he deciphers the state of those who are under the Grace of Christ wherein there is no condemnation as who walk not after the flesh but after the Spirit In these the Spirit of Grace works Life and Peace in the inward Man That they may know whether they have Christ and his Spirit in them or not that body in which sin lived reigned and ruled is dead because of sin now dead in it but the Spirit lives in it because of Righteousness received by the Grace of God and living in it Now the Spirit of God which raised up Christ from the dead not only raiseth up the inward Man but the outward also not the Soul only dead in trespasses and sins but the mortal Body also if that Spirit dwell in us which is the purport of the Text and hath accordingly two parts which are the two Divine Axioms which I shall consider in the Text. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Spirit of the Father raised up Christ from the dead 2. If the Spirit of Him the Father that raised up Christ from the dead dwell in you He who raised up Christ from the dead will quicken even your mortal Bodies by His Spirit that dwelleth in you 1. The Spirit of the Father raised up Christ from the dead We find the Resurrection of Christ attributed unto the Father and His Spirit often elsewhere in Scripture Acts 2.24 Whom God raised up having loosed the pains of death And again vers 32. This Jesus hath God raised up whereof we are all witnesses So Rom. 1.4 Declared to be the Son of God with power accordiâ—g to the Spirit of Holyness by the Resurrection from the dead And Chapt. 6.4 5. Therefore we are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory
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.
render thanks for all the Creatures and all their excellencies which God hath given them and for himself and all the excellencies in himself so that what worth there is in all the world and every Creature in it Man is a debtor unto God for it and what worth there is in himself and every part in him Man is a debtor unto God for it yea he hath one part in him better worth than all the world as our Saviour speaks As if a City had received great privileges from a Prince and there were in it but one wise Man who knew those privileges and their worth this man were bound to thankfulness more than all thus much the dumb Creatures witness 1. The Sun cryes unto thee that it shines not for it self but for thee that it gives thee light to watch and labour and retiring it self it gives thee darkness to rest and sleep It makes variety in the year for thy delight temperature of the Spring heat of Summer fulness of Autumn cold of Winter 2. The earth bears thee nourisheth thee strengthens thee with bread makes thy heart glad with wine 3. The water gives thee drink and purgeth away thy filth 4. The air gives thee free breathing 5. Earth air and water breed and bring thee up fish fowl and cattel for thy necessity thine use thy help thy delight thy comfort thy learning thine example Go to the pismire thou sluggard and learn her wayes and be wise Go to the Oxe and Ass and learn their wayes the Oxe knows his owner c. Go to the Stork and Turtle and Crane and Swallow and learn their wayes they know their time and teach thee thine Yea all the world the mute and brute Creatures though they know not their Creator yet shew him unto thee as an arrow shot at a mark sees not the mark 't is shot at yet directs and points unto it Now what doth the Lord thy God require of thee O man for all his outward worlds What else but that thou remember thy Creatour and be thankful for want of this and holding the knowledge of this truth in unrighteousness see what a deluge of sin and punishment for sin breaks in upon us Rom. 1.18 What doth the Lord require of thee for his inward worlds but that thou remember thy God the Son thy Creatour and that thou approve thy self his Workmanship his Creature created by Christ unto good works that thou mayest walk and live in them what else but that thou shew forth his virtues and praises who hath called thee out of darkness into his marvellous light NOTES AND OBSERVATIONS UPON HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who being the brightness of his glory THese words contain our Saviours Eternal Generation wherein Two things are to be explained 1. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn glory 2. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of glory 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of God is the excellency and eminency of all the attributes and works of God wrought either 1. Immediately by himself or 2. Mediately by his Creatures in regard of which God is said to be glorious Thus God is glorious in power Exod. 15.6 and vers 11. glorious in holiness and his Name i. e. his Nature is said to be glorious Deut. 28.58 The glory of God appears also in his works which he manifests both on the bodies of men as Matth. 15.30 31. Great multitudes came unto him having with them those who were lame blind dumb maimed and many others and cast them down at Jesus feet and he healed them insomuch that the multitude wondered when they saw the dumb to speak and they glorified the God of Israel And on the souls and spirits of men Thus the Disciples glorified God for his Grace vouchsafed to the Gentiles Act. 11.18 Thus they glorified God in Paul Gal. 1.24 This glory by reason of the lustre and manifestation of it is called light Thus Luk. 2. The glory of the Lord shined round about them And in the transfiguration when Christ manifested his glory his face shined as the Sun of which St. Peter speaking saith That they heard a voice from the excellent glory Thus 1 Cor. 15.41 There is one glory of the Sun another of the Moon and one Star differs from another in glory 2. Of this glory Christ is the brightness i. e. Such Christ is unto God the Father as light is unto the Sun light of his light brightness of his brightness clearness and lustre of his lustre and clearness For this lustre and brightness he himself prays unto his Father that it may be made manifest Joh. 17.5 for whereas especially are considerable in the Sun 1. The Planet which is as it were the body of the light 2. The brightness and clearness issuing from that body 3. An enlivening and quickning heat That body or fountain of light resembles God the Father the brightness and clearness thence issuing answers to God the Son who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resplendescentia or the shining from the Father the enlivening or quickning heat descends from both and answers to the holy Spirit the spirit of life The same word is used by the Wise Man speaking of wisdom which is Christ Wisd 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house was filled with a cloud and the Court which was the Gentiles was filled with the brightness of the Lords glory Ezeck 10.4 more fitly Mich. 5.2 Thou Bethlem Ephrata c. out of thee shall go forth HE who shall rule Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his shinings forth are from the beginning the word is proper to the shining of the Sun and applyed to Christs Eternal Generation Of this there can be given no Reason à priori as they speak God the Father and God the Son being the first and the beginning it self and therefore no Reason can be alledged to demonstrate as before either See Notes on Hebr. 1.5 wherein is seen the great difference between the filiation or sonship of Christ and Christians Christ being a Son by natural Generation and ab eterno Christians being Sons by Adoption and born in time Christ born by Nature as the light from the Sun Christians by Grace and the good will and pleasure of God Of his own will be begat us James This may be of use unto us divers ways which that ye may the better understand I shall first name such uses as flow from the absolute consideration of God and his Glory and Christ the brightness of his Glory Secondly Such as follow from the relative consideration of them 1. This acquaints us with the nature of God he is a Glorious God a God who dwells in light and there is no darkness in him a God whose eminency and excellency transcends all his creatures The God of Glory Acts 7. yea God and his Glory are taken one for the other The spirit of Glory and of God 1
of the King Christ that in the word of a King there is Power whom the winds and the sea obey Mat. 8.27 who saith to the sea hitherto shalt thou come and no further and here shall thy proud waves be stayed Job 38.11 Cyrus passing over Ganges when either some of his horses or some of his followers were drown'd he made War with the River and divided it into three hundred and sixty channels Xerxes chastised Hellespont with three hundred verbera stripes compedes injecit and cast fetters into it Thou art carried quò iste velit with thy loose and violent passions like wild horses Christs powerful word will guide thee but thou must not be like the Horse and Mule which have no understanding Psal 32. If Christ's Word be a powerful Word what power hath it with thee If thy Father or some rich friend should say to thee I will not forsake thee c. such a word thou wouldest not doubt of Now God saith I will not leave thee nor forsake thee c. Thou distrusts him in these dangerous times yet what can they give thee Whereas man lives not by bread only but by every word that comes out of the mouth of God Godliness hath the promise both of this life and of that which is to come If the Word of Christ be powerful to every man and not with thee what 's his powerful word to thee we are taught to magnifie Christ and his Power The word of Christ is so powerful that he casts out the spirits with it and healed all that were sick with it Is his Word so powerful with thee I must not look for Miracles No! yes greater than he himself wrought well then try thy self by these marks 1. Thou hast a spirit of pride if Christ's word be powerful with thee that will prevail with thee to be humble Mich. 6.8 He was humble Matth. 11. If not thou hast not received Christs powerful word where Christs word prevails the lofty looks of men are humbled Isai 2.11 12-17 His word brings down the high looks of the proud So mightily grew the Word of God and prevailed Acts 19.9 The woman Luk. 13.11 had a spirit of infirmity and was bowed down eighteen years Thou hast been a Leper bowed down toward the earth and earthly things Christs powerful word raised her if it be in thee it will raise thee Thou when thou committest any iniquity art a weakling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleight so weak to give way whence wickedness proceeds Ezek. 16.28 29 30. Gen. 49.4 But she had Faith to be healed and so mayest thou Means Mix it with Faith Hebr. 4.2 The word being heard profited not being not mixed with faith They believed not the word of the spies to be a word of power it was not one with them Numb 13. Object I do believe it Resp As a word of truth but not as a word of power for in the word are two things Truth or Faith Power and Virtue 2 Pet. 1. A believer and lose the soul A man may have a kind of saith implicite and weak which if it be Grace will put the believer upon duty commonly the faith wavers and then it profits not Example in Jacob Gen. 4.5.26 They told him Joseph was alive and that he ruled over all the Land of Aegypt it was too bigg to enter into his heart but seeing the waggons his heart revived vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength and vertue came to his faith Two of the Spies told the rest they would fight for the good Land which the Lord had given them but they doubted Num. 14. Mat. 14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see an Example of overcoming in Abraham's faith Rom. 4.18 Consider who is it that speaketh not you but the Holy Ghost he that heareth me Should the Preacher preach men dead as St. Peter did Ananias and Saphira there would be more trembling at their word so the people trembled at the approach of Samuel 1 Sam. 16.4 and the Corinthians received Titus with fear and trembling 2 Cor. 7.15 Consolation to the soul that receives this powerful word that 's willing and desirous to be reformed by it Fervet avaritia c. sunt verba voces c. hast thou high swelling thoughts the Word is an hammer to level them what ever malady the Word is a Catholicon an universal remedy 't is able to save the soul The Word is useful to the Minister and the People 1. To the Minister that since the Word of Christ is a word of power 1. That it be powerfull in him 2. That it proceed powerfully from him 1. That it be powerful in him by the operation of it upon himself the Word of the Law is compared to fire Deut. 33.2 the most powerfull and the most active Element such indeed it is received according to the operative power of it when the Spirit of the Lord kindles it and it becomes the law of the spirit of life it burns up corruption in the heart His Word was in me as fire Jer. did not our hearts burn within us Luk. 24.32 The heat of the heart is a sign of vehement motion Mine heart was hot within me while I was musing the fire kindled and at last I spake with my tongue Psal 39.3 Jer. 20.9 2. That it proceed powerfully from them like to fire it cannot be hid They so spake that a great multitude of the Jews and also of the Greeks believed they spake like the Lord as having Authority so they observed the boldness of Peter and John Act. 4.13 and took knowledge that they had been with Jesus So there were who were called Boanerges and one Simon the Canaanite Zelotes Mat. 10.4 Act. 1.13 Preach it as his command At thy word I will let down the net Thus St. Paul for himself and his fellow Apostles in all things approving our selves as the Ministers of Christ wherein especially in the word of truth by the power of God 2 Cor. 6.7 Reproves 1. Those who speak honourably and plausibly of the Word yet conform not to it 2. Those who are not obedient to the Word themselves yet preach a Word of Power to others touch them not with one of their fingers 3. That steal the Word one from another Jer. 21.28 32. The old true Prophets spake with Power and Authority Verbum Domini Mat. 7.29 The Scribes destitute of the Spirit of God and of Power only related their own Doctrines they had learned of their Rabbies Rabbi Simea Hillel c. Christ spake with that Majesty that the Prophets of old spake Haec Zeno haec Aristoteles c. quid meum tuum Senec. But St. Paul spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in demonstration of the Spirit and Power 1 Cor. 2.4 This was madness to the Jews who had heard no such authoritative words a long time before not from the time of Esdras when the Prophets ceased say the Jews There are who speak rodamontado high words to
of the present calamities now lying upon us that we may know whence they come for if Christ rule all things then is there no place for chance or fortune for howsoever all things proceed not from a like fatal necessity yet all things come under a certain rule and even those which are most contingent and free yet are they ordered and governed by him who rules all things Affliction comes not out of the dust Job 5.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord sends the Pestilence Levit. 26.25 he calls for the Famine Psal 105. he calls for the Sword upon all the inhabitants of the earth Jer. 25.29 O thou sword of the Lord saith Jeremiah 47.6 7. how long will it be e're thou be quiet put up thy self into the scabbard rest and be still he answers for it how can it be quiet seeing the Lord hath given it a charge against Askelon whereunto he hath appointed it The Lord commands not only the sword but the sword-men The wicked is a sword of thine Psal 17.13 The Lord encamps against Ariel round about Isai 29.3 And he sends forth armies against Jerusalem Isai 29.7 Ashur is the Rod of Gods wrath Isai 9.10 By fire and by his sword will the Lord plead with all flesh Isai 66. So that beloved it 's utterly a great fault among us that we are imbittered one against another and rail one upon another under the name of Malignants not but that many are so but while we vent our spleen against other we neither consider the cause deserving those miseries our own lusts the true malignant party within us Jam. 4.1 whence come wars nor look unto him who rules and orders these and all other things by the word of his power but like the dogs bite at the stone and neglect him that throws it This doubtless is the cause why our Calamities are yet prolonged and continued Isai 9.8 The Lord Adonai who bears and bears and rules he sent a Word such a word of Power unto Jacob his Church and People O how much better were it to humble our selves 1 Pet. 5.6 Mich. 6.9 Hos 6.1 If he be a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is his fear Mal. 1.6 The same question may be moved yet both to the Priests as here it is and to the people See Notes on Phil. 2. This reproves the Potentates and Rulers of the world to whom the Lord hath committed Power and Soveraignty they temper not their Government with lenity patience and gentleness As a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Zeph. 3.3 Her Princes within her are roaring Lions her Judges are evening Wolves The great God and Governour of all the world he rules and bears all things these will bear nothing at all and therefore the Wise Man denounceth an heavy judgement against them Potentes potentèr tormina patientur Not but that they may concern even inferiours also who have but little power in their hand yet according to their power are great tyrants the wise man implyes as much Be not saith he a Lion in thy house and frantick among thy servants Ecclus. 4.30 Observe the great difference between Christs Government and the government of his young Disciples and others Christs Government is with humility patience lenity meekness and long-suffering he bears all things who governs all things his young Disciples and others are haughty proud and high-minded impatient cruel This will appear by divers instances Matth. 20. the Mother of Zebedees Children his young Disciples James and John affect Authority and high place in a supposed earthly kingdom vers 21. But our Lord tells them they knew not what they asked it was an Heathenish Petition not a Christian vers 22. They who rule over the Gentiles exercise Lordship over them and their great ones exercise authority upon them but so it shall not be among you What no Rule no Government among them Not so Christ's Kingdom is the most orderly Government in the world and therefore we do not render the words so fully as they are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to abase their government to abase their authority to dominere or govern tyrannically so the Rulers of the Nations governed them And truly thus the case stands with all the Sects in Christendom every one hath a portion of James and John's high spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would get above another and dominere and tyrannize over all other as at this day every Sect hopes to get up and suppress all the rest and do not some of us tread upon the pride of others as Diogenes did upon Plato's The meekness patience and humility of the Saints is seen when they are under as the Primitive Church for the first three hundred years or there about was humble patient meek gentle c. but when they had got Enlargement by Constantine they fell into Sects and Divisions among themselves one strove to get up above another till at length the Popedom advanced it self to that greatness and height wherein it yet continues Domineering and Lording over all as every Sect endeavours to do and would do could they but take away the Dominion from that Beast all and every one endeavouring to depose the true kingdom of God and Christ in righteousness peace and joy This was figured by the ambition of Adoniah 1 King 1. he exalts himself and will reign vers 5. and therefore vers 7. he gets Joab Captain of the Host to his Party the secular and worldly power and Abiathar the Priest a glorious pretence of holiness and with these he endeavours to depose David and Solomon and he rejects Zadoc Benajah Nathan Shemei and Rei and the mighty men which belonged to David these were not with Adoniah The ambitious Sectaries under colour of holiness endeavour to depose David and Solomon i. e. the lovely and peaceable kingdom of Christ and reject Sadoc i. e. the true Righteousness and Holiness and Benaiah the edifying of the Church in Love and Nathan the gift of God his Spirit and Shimei i. e. Obedience and Rei the Communion and Society of Gods Saints these are the mighty ones of Christs kingdom That is the reason that Dan. 7. the four great Kingdoms of the world commonly known by the Name of the four Monarchies they are compared to four Beasts v. 3. four great beasts came out of the sea which vers 17. are interpreted four Kings which should arise out of the earth But the Kingdom of Christ is resembled by a Man vers 13. one like the Son of Man came with the clouds of heaven and there was given unto him Dominion and Glory and a Kingdom Luk. 9.54 The young Disciples James and John would have fire from heaven to destroy the Samaritanes but our Lord tells them they knew not what spirit they were of i. e. what Spirit guided them
they thought they were acted by Eliah's Spirit and carried with his zeal but they were deceived a zeal indeed they had but not according to Knowledge nor according to Charity and therefore such as proceeded only from humane passion not from divine instinct and motion for the Son of Man came not to destroy mens lives but to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Solomon Wisdom is a loving patient and gentle meek and loving spirit such is the Spirit of Christ such is his Government patient and gentle and meek and loving they are but young Disciples at the best who are acted by any other spirit they which pretend Eliahs spirit let them shew it by Eliahs holy life Christ the Son of Man had sown good seed in his field i. e. the children of the kingdom in the world but the Devil he sowed his tares i. e. wicked men among them Matth. 13. Now the young harvesters of Christ these would go presently and pluck them up by the roots vers 28. the Lord of the field was more patient than his over-hasty servants he gives command that both grow together till the harvest vers 30. The Judge of all the world would not have sentence executed speedily on Malefactors and truly Beloved did we as we ought consider as the patience of our Lord so likewise our own forepassed lives we would not so rashly proceed against others whom we conceive less holy than our selves to this purpose let us hear the Apostles counsel Tit. 3.1.5 Joh. 8.3.11 This makes for the great Consolation of Christians that Christ ruleth and governeth all things Hallelujah be glad praise and land Apoc. 19.6 for the Lord God Omnipotent reigneth hee 'l have a special care and will provide well for his own Subjects Christ is so good a Prince that he hath not a rebel in his Kingdom but he feeds them Luk. 6.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more then will he be provident for his own obedient and loyal Subjects both guarding and protecting them from all evil and procuring unto them all good things necessary for them This though I well know Christs understanding Subjects easily yield unto as knowing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine providence and the hidden wayes of God which are reasons of State unknown to others yet some weak ones there are apt to misconstrue the acts and proceedings of the King such is the weakness of some that they conceive all passages of providence must stoop and agree with their particular conveniencies not considering that he who supports them and governs them governs also all things c. not considering that as there is a special providence over the Saints so there is a general providence over all the world Before the Babylonian Captivity things were in such a condition as they are now with us this was the weakness of Baruch to whom the Lord directs a special prophecy by Jeremiah Jer. 45.1 Before the destruction of Jerusalem the Lord warns his Disciples of this Mat. 24.6 Ye shall hear of wars see that ye be not troubled for all these things must come to pass And St. Paul sent Timothy to comfort the Thessalonians against this affliction Your selves know that we are appointed hereunto Bildad takes up Job roundly for this Job 18.4 Mind thine own business arm thy self with patience and let God rule the world yet this hinders not the particular providence but that the eyes of the Lord are over them that fear him yea the eyes of the Lord run to and fro to shew himself strong in the behalf of them that fear him 2 Chron. 16.9 But alas I live in the midst of the sinful world what notice can be taken of me As it is the great folly of wicked men that they think they shall escape though they commit iniquity for how can notice be taken of them so it is the great weakness of the Saints He hath promised to be a little Sanctuary Ezech. 11.16 In a general confusion he threatens Isai 3. for proof of this 2 Pet. 2. Such a gracious promise the Lord makes to Ebedmelech Jer. 39.16 17 18. and to Baruch Jer. 45. Psal 37.19 But what shall I eat what shall I drink Our Lord tells us that for these things the Gentiles seek they are heathenish cares He hath promised in the dayes of famine they shall have enough Psal 37.19 Will not he that feeds the Ravens feed his own Children cast all your care upon him Though the Lord can deliver from all these and can provide supply of all temporal good yet if he do not we ought not to be troubled Dan. 3.17 18. Though he kill me yet I will trust in him But alas I have a great burden of sin He who beareth all beareth thy sins also Act. 13. More NOTES upon HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had by himself purged our sins THe grounds of our Saviours Right and Title unto all things are 1. his Creation 2. Conservation and Gubernation of all things and 3. Restauration of Man Of the two former I have spoken I come now to the third Making or having made or wrought the purging of our sins by himself in which 1. the work it self done he maketh or hath made the purging of our sins 2. how he wrought it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself Purging of sin is not only remission pardon or forgiveness of it but also cleansing purifying and taking it away which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere This purging of sin was signified in the old Law by washing sometime in the water as in that Baptism figured by the Sea through which the Israelites passed as it were a Baptism in the name of the Father 1 Cor. 10. Sometime with blood Revel 1.5 Jesus Christ hath washed us from our sins in his own blood as it were a baptism in the name of the Son Sometime with fire he shall baptize you with the holy Ghost as with fire Matth. 3.11 A Baptism in the name of the holy Ghost This purging of our sins Christ works Esay 53. vers 4.10 by shedding of his blood which was figured by the high Priest Heb. 9.7 who every year went into the second Tabernacle or Sanctum Sanctorum not without blood of bulls and heifers But Christ being come an high Priest of good things to come entred into the holy by his own blood For almost all things by the law were purged by blood and without shedding of blood there is no remission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Aorist and therefore may be rendered indifferently in the perfect or present Tense 1. In the perfect so he hath wrought the purging of our sins The Lord herein observed a proportion Rom. 5.18 19. For as by the offence of one judgement came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life So that
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
own impotency and weakness but consider his greatness and power what can an arm of flesh What can the Gates of Hell do against him or his Mark how the Lord encourageth his people Esay 41.10 Fear thou not for I am with thee Emanuel c. Verse 10.14 and 51.12 13. I say unto you my Friends fear not them that can kill the body This same I say unto you carries Majesty and terrour with it Esau the earthly man is afraid when God brings his Son out of Egypt Deut. 2.4 All people of the earth shall see and they shall be afraid of thee Deut. 28.10 Ainsw Motive He layeth not hold on the Angels but on the seed of Abraham Hebr. 22.16 The outward worship without the inward may strike a kind of reverence into the enemies of God but it is the inward worship daunts them the outward without it doth nothing The Philistines frighted with the presence of the Ark so were the Gauls frighted at the Roman Senate when they sate in the Senate House in their Robes but the Story saith of the Gauls that whom at first they feared as Gods they afterwards kill'd like Sheep what will all outside worship now profit us Worship him all ye men of God pay to him the homage of your being which ye owe equally with the Angels Did we consider the High Majesty of our God O how the Hills would melt at his presence How the Mountains would be moved How the high proud spirited world would come down How every reasoning would be brought under the obedience of Christ As when Joshua had passed over Jordan the Kings of the Amorites the great praters the Canaanites all covetous desires their heart melted away when the waters of pleasure ebb'd in mare mortuum what hath pride profited us You call me Lord would you take this at the hand of your servant The true worshippers worship him in Spirit that is his Temple and truth i. e. sincerely Men forget God and build Temples no men can say that Jesus is the Lord but from the Holy Spirit 3. When he brings his only begotten into the world then he saith let all the Angels worship him Intus usque ad corda hominum ducit eum in orbem terrae in reparatione humani generis ubique existentis Anselm O let us entertain him he comes and knocks at the door of our hearts Open to me c. He passeth by us and returns he goes up and down and seeking those who are worthy of him Wisdom 6.16 He seeks worshippers John 4. As Elisha passed by 2 Kings 4.8 And the woman constrained him to come in and mark how the woman detained him with her Let us make him a little chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cenaculum an upper chamber where the Disciples met Acts 1. where Peter walk'd Acts 10. our mind and spirit a bed to rest in an heart void of earthly cares such was Solomons bed Cant. 3. a Table the continual feast of a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stool or Throne Candelabrum the body subject to the Spirit Job 29.3 Worship serve love honour him c. This worship will remain upon his Favourites so that he will make his abode with us 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iterum hath a double sence for it is either referred unto the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it signifieth an iterated introduction of Christ into the world Or else 2. It may be referred unto the former sentence q. d. The Lord saith I will be to him a Father c. and again he saith Truly if we consider the structure of the words we shall incline rather to the former for it is not all one to say when again he brings in his Son and again when he brings in c. Our Translators followed the latter the Ancients as Chrysostom Ambrose Theodoret and others understand it in the former according to the structure of the words Iterum supponit semel Then the question will be which of these introductions is here meant 1. Whether when his Father brought him into the world at his incarnation 2. Or at his Resurrection Or 3. At the last Judgment Or 4. Which none of them once mention at the manifestation of his Glory in the thousand years Whether soever of these introductions be here meant a former must be understood for if he bring him into the world again it is supposed that he brought him in before For our better understanding of this we must know that of the manifold introductions of the first begotten into the world there are three more notable than the rest 1. At his Incarnation 2. At the thousand years 3. At the General Judgment And these three hold proportion with the threefold Kingdom of God 1. The Kingdom of Grace 2. The Kingdom of Glory and Lordliness 3. The eternal and everlasting Kingdom of God and Christ 1. At his incarnation the Father brought him into the world in the form of a servant not to be ministred unto but to minister made like unto us in all things sin only excepted yet made in the similitude of sinful flesh Rom. 8. This first bringing into the world hath proportion with the Kingdom of Grace wherein Grace reigns through righteousness unto eternal life through Jesus Christ our Lord Rom. 5.21 And this is performed in this visible world 2. At the thousand years the Father will bring in his Son into the world for the quickening restoring and recovering of all what was lost in Adam free the creature from the curse and vanity bind Satan and all Israel shall be saved freed from their sins turned unto God and the Kingdom of Israel again erected when the spirit shall be poured upon all flesh and Christ with his holy ones shall be King and Priest and shall reign over all people Nations and Tongues And the whole earth shall be full of the knowledge of the Lord when the Lord shall take off the veil from all nations and make his feast of fat things this is often called the day of the Lord And S. Peter tells us That one day with the Lord is as a thousand years and a thousand years as one day This bringing in of Christ the first begotten into the world hath proportion with the Kingdom of Glory specially so called whereof there is special mention made as in the old Prophets so in the Prophecy of these last times Revelations 20.1 7. And this is to be performed in Paradice or the Angels world 3. Thirdly and Lastly God the Father will bring in his first begotten into the world at the last day of general Judgement when all the dead shall arise and be judged according to what they have done in the flesh whether it be good or evil when time shall be no more but swallowed up in everlasting eternity This hath proportion with the everlasting kingdom of God and our Saviour Jesus Christ when all things
continued till our Saviours dayes in the flesh so we understand Luk. 1. for the course of Abiah as we find 1 Chron. 24.10 This Metaphor here may be taken from one or other of the former These distributions or gifts are either gratiae gratis datae extraordinary or ordinary extraordinary as 1 Cor. 12.8 9 10. and there is the same reason of these as of signs wonders and miracles as we shall see anon The ordinary gifts of the Spirit Esay 11.2 though the word being more largely understood may reach to the fruits of the spirit which yet the Schoolmen distinguish from the gifts Observ 1. See then how rich our God is how abounding in all gifts and Graces He hath exceeding greatness of power Eph. 1.19 He hath manifold wisdom Eph. 3.10 Diversities of gifts but the same spirit 1 Cor. 12.4 5 6. It is a point of wisdom to know that God is the giver of it Wisd 8.21 God is rich in mercy Eph. 2.4 Every good and perfect gift is from above c. James 1.17 Hast thou but one Blessing O my Father Yes our Heavenly Father hath all Blessings Eph. 1.3 If evil Fathers have yet good gifts c. how much more your Heavenly Father will give the Holy Spirit to them that ask him Luke 11.13 The manifold Grace of God 1 Pet. 4.10 He is God of all Grace 1 Pet. 5.10 As he is rich in all Grace so he is rich unto all Reason 1. The spirit of God is the fulness of God John 1.16 Of his fulness Eph. 3.19 That ye may be filled with all the fulness of God of his Esay 55 1 2. John 7.37 Thus when the spirit is given Acts 2.17.33 it is said to be poured out or shed forth That fulness of the Spirit is as a Fountain which in it self is entire perfect and full of water but if it communicate it self it is by small streams and rivulets 2. In regard of those to whom these distributions and gifts are to be imparted we know in part and we prophesie in part the reason is because of the differences in the receivers quicquid recipitur recipitur ad modum recipientis Doubt Why are there not the like gifts still The reason why divers of these gifts were first given as also why signs and miracles are wrought was to produce Faith 1 Cor. 14.22 Tongues are for a sign c. If therefore Christ were preached as he ought and by such as he ought to whom he hath not been yet known it 's probable such gifts would be given and great good would follow 2. There are greater gifts now as there are greater miracles wrought now according as our Lord promised John 16.12 I doubt not but there are in the Christian world who have the gift of healing but sunt verba voces quibus hunc lenire dolorem possis Christ's Doctrine much more is an healing Doctrine 1 Tim. 1.9 There is a gift of new Tongues what is it to speak but to express the mind and thoughts and desires what to speak with a new tongue but to use new expressions of a new mind and a new heart When we have a new expression according to the rule of Gods word and the Dictate of the Spirit and the mind of Christ in us 1 Cor. 2. ult The Christian man is a new creature and therefore as the old man hath all things old and so an old tongue Rom. 3.10 speaketh of the earth so the new man hath all things new 2 Cor. 5.17 Zeph. 3.9.13 This is the tongue of all the truly religious men 1 Pet. 3.10 Jam. 1.26 Obs 2. Learn from hence another language than what we have been taught in the School of nature yea in the Schools of Arts we are wont to call those habits habits of knowledge faith wisdom which here the Scripture teacheth us to call gifts or distributions of the holy Spirit this is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some perhaps may say for whereas unto habits there is required a natural disposition and promptness in every one who attains unto the habit as is evident in every trade we cannot so speak of the distributions and gifts of Gods Spirit unto which we are not at all disposed by our corrupt nature but indeed rather averse from them and therefore we find all these distributions not to be ascribed unto nature no nor to any humane industry but unto the Lord our God and his Spirit 1 Cor. 12.4 There are diversities of gifts but the same spirit there are diversities of administrations but the same Lord and there are diversities of operations but it is the same God which worketh in all yet I deny not but the word habit may be well used in such sence as the Scripture allows Hebr. 5.14 Observ 3. Every Believer hath some one or other gift of God Eph. 4.7 Vnto us a child is born unto us a Son is given 1 Cor. 7.7 Rom. 12.3 Chastity in a married life and chastity in a single life they are both called gifts of God so our Saviour speaking of Continency Matth. 19.11 All saith he cannot receive this but they to whom it is given The same Lord over all is rich unto all that call upon him Rom. 10.12 Observ 4. Every Believer hath not all the gifts of God Vnto us a child is born a Son it given Esay 9. yet is he not given equally unto all but according as God hath dealt to every man the measure of faith Rom. 12.3 6. The Reason of this different dispensation is the difference of spiritual ages Wisd 7.27 Wisdom enters into the holy Souls according to the ages Spiritual wisdom and understanding is not equally imparted unto all some have more some less Agur hath not learned wisdom nor hath the knowledge of the holy Prov. 30.3 This wisdom was imparted in great measure unto Paul 2 Pet. 3.15 according to the wisdom given unto him Repreh 1. Those who look only upon their own things their own gifts Phil. 2.4 Rom. 12.3 and despise others as empty and void of all Grace Matth. 5.22 There may be some good thing in Jeroboam's Son in him whom thou despisest which God may esteem of 1 Kings 14.13 Cast it not away there may be a Blessing in it Esay 65.8 Repreh 2. To us all that whereas the Spirit of God hath so many distributions and gifts we endeavour not after them Josh 18.3 How long are ye slack to go and possess the land The land is Holiness Josh 5.15 Hebr. it is life and godliness it is the Divine nature it self 2 Pet. 1.3 4. This is that land which the true Joshua divides and distributes unto the the true Israel yet who regards this kind of portion Were it a temporal inheritance Joshua should not upbraid us with our slackness Travelling hath been more dangerous in this Kingdom than now it is God be praised yet there have been who have adventured thorough both Armies to take possession of their inheritance yea
the danger of travelling in regard of wars is now great yet gain makes men wade through all but here there is no danger in adeundo haereditatem but in not going the greatest danger yea we are not called out but called into our selves The Kingdom of God is within you Gen. 12. Hebr. 11.8 Yet who thinks it worth their labour Exhort See Notes on Hebr. 1. above thy fellows Observ 1. The Holy Ghost is a free a voluntary Agent a free Donor of his own gifts Agents or workers are of two sorts 1. Either natural which work necessarily and one only way Or 2. Voluntary which work freely and diversly which is called potestas ad utrumlibet The great God being Causa causarum and the Author of this difference of Agents or workers he is both these in a different respect 1. He acts necessarily ad modum naturae even as a natural Agent as toward himself and as thus he cannot but love himself the chief good he cannot deny himself he cannot lie 2. He acts freely and as a voluntary agent in regard of the creatures 1 Cor. 12.11 The same Spirit divides to every one severally as he will Howbeit sometimes God may act necessarily even in regard of the creature ex hypothesi upon supposition of a former free act toward the creature Heb. 6.10 God is not unrighteous to forget your work and labour of love c. He had freely promised a reward unto every one that works good Rom. 2. And therefore the necessity and immutability of his nature obligeth him to render unto them according to his promise Observ 2. The Holy Ghost bestows these gifts according to his own will that word which is here wanting in the Greek is supplied out of the Syriac Interpreter who hath the word Bestowed The only word here to be explained is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as in God so in man may be understood either 1. As a power or faculty whereby the Spirit willeth or nilleth any thing Dan. 4.35 He doth according to his will 2. Or as the act proceeding from that power 1 John 5.14 If we ask any thing according to his will he heareth us 3. Or as the object which it willeth Matth. 7.21 The will of my Father this is the will of God even your sanctification The Reason is considerable from the nature of a gift which according to the distinction is donatio est liberalis datio What so free as gift The nature of the Holy Spirit The Subjects Objects Donatarii the persons on whom these gifts are bestowed they are of different Spiritual ages and growths which no man can discern so well as the Spirit it self which therefore enters into the Holy Souls according to the ages Wisd and communicates it self and its gifts according to the capacities wrought in them and indeed what reason a priori can be given for that diversity of gifts which are in the Saints but the will of him who primarily and originally makes the difference Observ 3. A ground of bearing one with another in his weakness thou hast a great measure of Gods gifts and thy Brother hath a less neither is he nor art thou thine own carver but as God hath dealt to every man if therefore thou hast more thou oughtest to bear with him who hath received less Gal. 6.1 2. O how far is this present age from the observation of this precept When every man casts his burden upon another and no man will bear anothers burden Observ 4. Gods gifts do not befal us by chance no not any natural good He gives rain from Heaven c. how much less doth any spiritual good the dew of his Grace Neither one nor other by chance no but the division of the holy land was by lot and so by chance Acts 13.19 Joshua divided unto them their inheritance by lot yea the Heavenly inheritance is by lot t is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.4 Truly as to us what is more casual or hath more chance in it than lot Yet the less of man the more of God Prov. 16.33 yea where we are said to obtain our Heavenly inheritance by lot that very lot is disposed by the will of our God Eph. 1.11 Observ 5. The gifts of the Spirit are bestowed according to his will not according to fate and destiny Chrys See Notes on Mark 4.11 Observ 6. The gifts of the Spirit are not our due they are gifts they are not debts He bestows them according to his own will It is not said he pays them to whom they are owing to those who have deserved them Confer Notes as above Observ 7. No ground of priding our selves See as above Observ 8. A true ground of thankfulness unto God for all his gifts bestowed upon us according to his own will were it otherwise so that they did befal us by chance or by destiny or by desert we could not be so truly thankful for them but since they come freely we are to acknowledge them thankfully Observ 9. The Spirit then may bestow his gifts what in what measure and upon whom he will he gave gifts of Prophecie not to one Tribe but here and there as he was pleased Thus he gives gifts unto men Eph. 4. Repreh Those who limit the holy one of Israel unto their Opinions and Sects Christ shall be no longer Christ than he will observe what they observe John 9.16 Not of God because he keeps not the Sabbath Job 12.2 Ye are the people and wisdom shall die with you John forbad him that cast out Devils and commends his zeal to our Lord because he followed not with them Mark 9.38 39. If he be not one of us if he have never so great gifts and parts though he were St. Paul yet he shall be at the best but a civil man a moral man But if he be one of us whatever else he is he shall be as good as St. Paul and St. Peter too But does our Lord judge so O no vers 39. Forbid him not for there is no man that shall do a miracle in my name that can lightly speak evil of me Does a man cast out Devils Does he reprove back-biters the Devil and they have the same name Eph. 4.27 give not place to the back-biter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does he cast out the unclean Devil that casts men into the fire and into the water The spirit of pride covetousness c. Forbid him not though he be not one of us Consol Many there are who complain that they want gifts the gift of Wisdom the gift of Prophecie to be able to instruct Are not all these the Lords May he not do what he will with his own Doth not the Spirit bestow these gifts according to his own will yet is not this will to be understood like that which is to be found too frequently among men a wilfulness or indeliberata voluntas O no the will of the spirit is deliberata the counsel of