drink he must come himself and drink otherwise he cannot have his thirst quenched this is of greater moment than perhaps we are aware of for commonly the Minister speaking of the Word and Spirit such discourse becomes familiar to him and he perswades himself that what he speaks hath a growth in him and proceeds from a Living Form and Principle in him whereas indeed it is oftentimes no more than an habit as of some Art which a man may have yet be no whit the better man The like may be said of many people who hear much of Divine Arguments and are prone to think that what they hear they have living in themselves whereas oftentimes their Lamp is out O how much better were it to seek and examine our selves impartially whether Christ and his Spirit be in us or no 1 Cor. 13.5 we find Luk. 2. that a clear light shined about the Shepherds and the Angels told them that Christ was born in the City of David and they heard a Choire of Angels singing Glory to God c. yet this did not satisfie the Shepherds till they went and came to the City of David where the Messiah was born The Light of the Law which is a Lamp and a Light shines clearly in the obedient lives of Gods people and the Doctrine of John Baptist the Angel Mat. 11. points us unto Christ but we are not satisfied until we come unto the true Messias himself into Bethlehem the City of David the house of the Living Bread the City of his Beloved until we be with him and he be Immanuel God with us and we be partakers of the Unction from the Holy One. 2. The Bridegroom came Let it not seem tedious unto you to hear so oft of the Coming of the Bridegroom For me to speak the same things to you to me indeed it is not grievous but for you it 's safe Phil. 3.1 And because it is safe for us and should be so our Lord spends so much time upon this Argument and with so great varieties of expressions throughout this Chapter and a great part of the former Let me remind you therefore that the coming of our Lord is either Universal when every eye shall see him Rev. 1. or more particular both in regard of several Churches and Persons and there is no doubt but the particular Coming is here meant and not only the general For the Apodosis or Reddition to this Parable is in vers 13. directed to the then present Auditors of our Lords Doctrine as well as to succeeding Churches Watch ye therefore c. Hence we may observe the main object of our hopes and expectations The Coming of the Lord Jesus Christ Hence also may be reproved desperate men men without hope who look for no better thing Esay 33.2 O Lord be thou gracious unto us we have waited for thee be thou their Arm every morning our Salvation also in the time of trouble 3. While the foolish Virgins went to buy their Oyl the Bridegroom came These words contain the most doleful and miserable surprize of the foolish Virgins who then went to buy when the Bridegroom came Note hence how dangerously unseasonable even one of the best actions may be how good is it yea how necessary to get the Oyl of the Holy Spirit Buy Wisdom buy Vnderstanding Prov. 4.5 6 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and we turn it so Prov. 23.23 Buy the Truth and sell it not And these Virgins now traded for the goodly Pearl they now sought the treasure hid in the field they now went to buy the Holy Vnction and what was amiss now in this their good action but only their unseasonableness How much more unseasonable is it to spend our precious time in actions of indifferent nature lawful in themselves though not seasonable at all times Let us here take timely notice of others misery for the prevention of our own the foolish Virgins all their time pleased themselves with a false Unction an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contrary anointing a contrary teaching such our Lord tells us shall come even false Christs and shall deceive many They all their time pleased themselves in following false lights of their own knowledge falsly so called and the light that is in them is darkness Yet much more dangerously unseasonable are all sinful actions as St. Peter taxes those who count it pleasure to riot in the day time 2 Pet. 2.13 if otherwise lawful actions because unseasonable prove dangerous if pious and good works be fruitless and unprofitable to those who perform them because unseasonable how much more unseasonable and unlawful are actions in their own nature sinful Mat. 24. Note hence how precious our time is in this world so that not only upon the well or ill spending of it in good or evil actions but even upon our seasonable or unseasonable spending of our time in what is good depends our everlasting happiness or misery Let us be exhorted then to buy this best of all Commodities the unum necessarium the Spirit of God Psal 112. when we buy other necessaries we must part with a valuable price and that we part with is lost as to us but in this commodity of all things invaluable without price yet great gain be we further exhorted to buy this Oyl seasonably furnish and trim our Lamps betimes that our Lamps may be burning when the Bridegroom shall appear 2 Pet. 3. 4. They who were ready went in with him to the Marriage Here we must enquire what is meant 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 2. By going in 3. What it is to be ready The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the Marriage of the Bride with the Bridegroom but also the Marriage Feast Mat. 22.2 and Luk. 14.8 and also the place where the Feast is kept the word may be used largely here Mat. 22. the state of bliss and happiness the Kingdom of God is signified by this Marriage for wherein consists the Kingdom of God but in Righteousness Peace and Joy in the Holy Ghost according to which the great King hath his Three Royal Cities 1. Sedech which is Righteousness 2. Salem which is Peace of both which Melchisedech was King Heb. 7. 3. Shushan i. e. Joy of which the 45th Psal 13 14 15. The enjoyment of Eternal Life and the Kingdom of God is here expressed by entrance into these as may appear Psal 69.27 Add iniquity unto their iniquity and let them not come into thy Righteousness into Peace Isa 57.2 He shall enter into Peace they shall rest in their beds each one walking in his uprightness into Joy Mat. 25.21 His Lord said unto him well done thou good and faithful servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the joy of thy Lord. 3. They who were ready to enter in c. went in c. the word we here turn ready is 〈◊〉 〈◊〉 〈◊〉
and his God So that Man lives estranged and alienated from the Light and Life of his God and lives and walks according to the lusts and desires of his own uncircumcised heart and not according to the mind and will of Christ And every one of these a man is apt to call himself But further we may know that most men have in them these Three things 1. The first and third we see in Nabal the Self-lover 1 Sam. 25.11 Shall I saith he take of my bread and my water and my flesh all was his Matth. 8.29 2. Psal 36.4 He flattereth himself in his own sight till his iniquity be found out v. 4. He deviseth iniquity upon his bed and sets himself in a way that is not good he abhorreth not any thing that is evil These selves are to be denied 3. The second we read of Prov. 14.14 A good man shall be satisfied from himself Esay 65.16 He that blesseth himself in the earth shall bless himself in the God of truth So that when the Command is given Thou shat love thy neighbour as thy self we must not understand the natural◠self of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much less the sinful Self the Self of the Man of Sin the inward Antichrist who opposeth God in his own Temple which is his Church But according to the true humane and divine Self as the natural Man is made subject to the Man from Heaven or Christ Such is the whole man Eccles 12.13 Fear God and keep his commandments for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man therefore Eph. 5.1 2. Be ye followers of God and walk in love For were the corrupt natural Self or sinful Self here understood that a man should love his Neighbour as himself he must then needs love his Neighbour by a false Rule yea he must envy his Neighbour for he that loves iniquity hates his own soul so the Septuagint and Vulg. Lat. read that Text Psal 11.5 and so the Fathers understood it and He that is partner with a thief hates his own soul Prov. 29.24 2. That therefore we may know what it is to love our Neighbour as our selves we must first enquire what it is to love a mans self 1. He who may be said to love himself as he ought he without Hypocrisie wills good unto himself first the Kingdom of God and his Righteousness 2 He loves the best part of himself best his Soul and Spirit above his Body and outward Estate 3. He loves himself in order unto God And thus a man may be said to love his Neighbour as himself 1. When he wills good unto him and cordially wisheth his welfare as his own as a man will love himself truly and his love to himself is without dissimulation And such ought it to be And such ought it to be unto his neighbour Let us love not in word and tongue only but indeed 1 Joh. 3.18 Rom. 12.9 Let love be without dissimulation 2. He that loves his neighbour as himself he wisheth well to his Soul first even as he wisheth good unto his own Soul first he wisheth spiritual good things then temporal 3. Lastly he who loves his neighbour as himself he loves him in order unto God even as he loves himself for God and in order unto God And this is holy Love when it is purely dedicated unto God the chief Good For whereas God is the chief Good in reason he is to be beloved above our Neighbour above our selves above all Created Good every one by a kind of natural inclination is carried to the love of him as the Rivers return to the Sea whence they were derived And because even by natural instinct the Common good is preferred before the Particular and every part is inclined to the good of the whole as a man will expose his Hand or his Arm for the preservation of his Head or his Heart because his life depends upon these Even so by instinct of his better Nature the godly man loves his God as the Fountain of bliss above his own particular good For he is thy life saith Moses Deut. 30.20 he is thy life and the length of thy days Briefly then what is the true neighbourly and brotherly love What else but that a man first love his God with all his heart and love himself truly wish the true good unto himself and in order unto God and then seek another unto himself or endeavour to make another like unto himself which who do may become of one mind and consent as the first Disciples of Christ were who therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 Joh. ult The Reason from Community of Nature both Humane and Divine Humane because God hath made both thee and thy Neighbour of one and the same blood But you will say that all the Jews indeed came of one and the same Stock and so to them a Neighbour and a Brother are all one they are consanguinei But it is not so with us No Are not we all of one blood in Adam nay nearer in Noah Acts 17. Yea God hath redeemed thee and thy Neighbour with his own blood Acts 20.28 So that in regard of the Divine Nature also we ought to love our Neighbour because made according to the same Image of God with us as also because capable with us of the same eternal Life and Glory that is the nearest consanguinity that may be One Lord one faith one baptism one God and father of all who is above all and through all and in you all Eph. 4.4 Observ 1. This seems a very hard saying what must I feed must I cloath my Neighbour must I take all his cares and business upon me Thus I love my self and if I love my Neighbour as my self thus also must I love my Neighbour who is able to fulfil this great Commandment Be not mistaken tua res agitur The Lord commits as well the care and charge of thee to all and every one of thy Neighbours as he lays the care of thy Neighbour upon thee wouldst thou have all men subject to this Law and thy self be free If thou hast offended any one thou wouldst gladly have him pardon thee therefore if any one have offended thee be as ready to pardon him if thou be poor thou wouldst willingly that thy neighbour should supply thy wants thy neighbour is poor supply his wants Sit aequa lanx This burden therefore if a burden is not laid upon thee only 't is laid upon every man in regard of every man This Law was imprinted in the Heart of Adam therefore according to this Law the Lord requires of Cain an account of Abel what was become of him The Wise man Eccles 11.12 English 14. lays the Law home to every man Mandavit illis unicuique de proximo suo Thus ye are taught of God to love one another 1 Thes 4.9 Yea the Laws of this Land suppose this neighbourly love among us that every
pretend while the wolfish nature acts in them He foresaw that it would be more dangerous for those who fear the Lord to meet and speak one to another to their edifying in their holy faith Mal. 3. than for Assemblies of wicked men to harden one another in their wickedness He foresaw that the worship of Chemosh or Bacchus even by name would be more countenanced even by professors of the Gospel than the worship of the true God in Spirit and Truth That it would be more safe to worship the will of the Gentiles walking in lasciviousnesses lusts excess of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfeitings worshipping Chemosh or Bacchus Revellings Banquetings and abominable Idolatries than to live soberly righteously and godly in this present world Repreh 1. Those who when our Lord commands them not to fear those who kill the body they less fear losing any good on this side life as wealth credit ease c. Repreh 2. Those who fear the notorious and great spiritual Enemies which are destructive to their bodies estates credit c. but as for the less spiritual evils they fear them not they fear swearing open debauch'd drinking notorious profaneness for these and such as these are disadvantageous to their trading Who will deal with such a man But as for close hypocrisie and gainful falshood demure carriage lying and dissembling varnished with pretence of Religion and Holiness of these they are not afraid of these the Prophet speaks Take ye heed every one of his neighbour c. Jer. 9.4 5. yea they fear exceedingly lest they should do any good and thereby hope to merit lest they should be proud of their doing good And therefore they say that God would have the relicks of sin remain to humble them There is no such Scripture but they believe it They fear not the spawn and relicks of sin whereas indeed these are most to be feared for the little leaven leavens the whole lump See Notes on Phil. 2.8 Therefore it is good counsel Cant. 2.15 whether Christ or the Spouse gave it Take the foxes the little foxes the subtle deceitful lusts while they are little and have their holes in the deceitful heart if they grow bigger they kill the grace of the Lord as Herod the old Fox as our Lord called him beheaded John the grace of the Lord in the prison In Spiritual things the least evils are most to be feared when they grow great they become one with us and there 's no resisting of them If we be wise we fear a little fire in the house though kindled but in a little straw and we study then to quench it if it grow bigger it will prove too strong to resist it And iniquity burns like a fire Isa 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much matter or wood doth a little fire kindle and consume The Mariner stayes not till the hull be full of water but stops a leak timely and if we be wise we will principiis obstare withstand the beginnings of evil before the floods of ungodliness prevail and come in into the Soul Psal 69.1 lest concerning faith we suffer shipwrack Observ If therefore we must not fear those who kill the body we must not fear those who persecute us revile us say all manner of evil sayings of us for Christ's sake But alas saith the poor Soul I am not able to endure the scoffs and jeers of Ishmael There have been ever in the world as genuine Disciples of the Father and Christ so likewise a generation of close hypocrites and of open prophane persons and both these oppose the Truth of God and those who practice it Thus in the dayes of our Lord in the flesh there were Scribes and Pharisees Hypocrites and there were prophane and loose Sadducees and Christ's Disciples opposed by both And the like three sorts there are among us at this day the Pharisees oppose thee with their outside holines and thy righteousness must exceed the righteousness of the Scribes and Pharisees these are afraid this day The sinners in Sion are afraid fearfulness hath surprized the hypocrites and let them fear who are guilty The righteous is as bold as a Lion he walketh righteously the Word is in righteousness in inward and outward righteousness Isa 33.14 15. The prophane sort of people oppose thee with their open prophane and wicked life these are rampant at this day when hell is broke loose a Generation of men who by their debaucht drunkenness scoffing and deriding the true people of God most dishonour God and the King when they would seem by their lewdness most to honour them nor is it for the reputation of some otherwise seeming grave persons to have been exemplary herein But let Ishmael scoff it hath been a time of great anguish distress and pressure and the hearts of men ready to sink into despair which yet might have been improved to the best but was abused unto gross hypocrisie by many it was then seasonable to erect and raise up the weak drooping spirits of good men with hope of some better thing But now blessed be the Lord for ever there is a door of hope opened in the valley of Achor i. e. in the depth of trouble so the valley of Achor signifieth when now men were even ready to be swallowed up of despair As the Poets say of Pandora her Box that when all manner of diseases were broken out of it there was lux spei in ima pixide hope in the bottom of the box The body of the Church and Common-wealth was full of bruises and putrified sores and now thought to be incurable then hope remained in a Sovereign Remedy which hath been made use of Now as the danger was great lest the Soul before in so great an agony should sink into despair so the danger is now no less that the Soul elevated by hope should rise to presumption Moses Deut. 24.6 forbids to take the upper or nether milstone to pawn See Notes on Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not high minded but fear Rom. 11.20 The words of the Preface have another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will demonstrate unto you it 's the most firm and certain kind of proof of all other demonstration and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the cause such as this is In the affirmative direction we have 1. A Preface unto the Precept 2. The Precept it self 1. The Preface to the Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shew unto you whom ye shall fear Which Preface may we considered either absolutely and in it self or with reference unto the preceding or following words Such Prefaces are for the raising our thoughts and expectations of something I will tell you what I will do to my vineyard He who speaks thus to us implyes that he hath somewhat to say which concerns us and because knowledge is that wherein every one would excell another every one desires to know and therefore we willingly listen
In respect of a greater measure of it and 2. In regard of more glorious effects and signs then of it than ever were before and therefore before the spirit was given Peter denied his Lord but afterward he preach'd him with notable magnanimity confidence and boldness As for the Fathers of the Old Testament they had the real pledges of the spirit in outward blessings and faithful promises of the spirit in signs and figures 1. They had the real pledges of the spirit in outward blessings houses full of all good things Deut. 6.11 fulness of strength children dayes and other like temporal blessings 2. We read also Promises in the Old Testament That God would fill his house or Temple with his glory Hag. 2.7 i. e. the souls of his Children for they are his House and Temple with his Spirit the like we find 1 King 8.10 2 Chron. 5.14 and 7.1 2. Isa 6.1.4 and Ezek. 10.4 which were types and figures of that which was here fulfilled and performed Joel 2. Yea we have an express promise of it Numb 14.21 As truly as I live all the earth shall be filled with the Glory of the Lord Indeed some small measure they had of the Holy Spirit it self whose fulness was reserved for the times of the New Testament but it was only as the little drops before a great showre of rain and therefore in the Old Testament the Prophets phrase to signifie the preaching of the Word and conveyance of the Spirit was to drop their word but under the Gospel it was poured out in showers Under the Law the measure of the Spirit was like the widows oyl in the cruze but under the Gospel like the same oyl filling all the vessels in the house Under the Law they had sufficiency of the Spiri◠according to Divine Oeconomy and dispensation of that time but under the Gospel they have redundancy of the Spirit Tit. 3.6 And the reason is the fulness of the Spirit was reserved for the honour of the Son of God upon whom the spirit of God was to rest Isa 11. which was the token whereby John the Baptist was taught of God to know Christ Joh. 1.32 for under the Law howsoever the Spirit of God was given to all the Prophets yet neither in any large measure nor for any long continuance for he that shall read of the most zealous Prophet Elijah reproving Ahab to his face causing four hundred and fifty Prophets of Baal to be put to death 1 King 18. shall read him at Chap. 19. flying for his life and desiring to dye at the threats of a woman This point is useful for Instruction Reprehension Consolation Exhortation 1. Observe then the truth of the Spirit inhabiting That Spirit of the Lord which fills the whole earth saith the Wise Man which fills heaven and earth saith the Prophet Jeremiah doth in a more special manner fill his own Temple i. e. our Souls and Bodies God is in you of a truth Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you If ens dependens cannot ne ad momentum quidem temporis be separate from ens independens If the dependent Being cannot for the least moment of time be separate from the only independent essence surely the Spirit of God and God himself being that only independent Spirit it is impossible that we should be separate from it since we wholly depend upon him live and move and have our being in him 2. Observe Man is a Vessel this vessel was intended to bear Gods Name in Act. 9. and therefore the Saints are exhorted to bear Gods Name in their bodies 1 Cor. 6. ult Portate Deum in corpore vestro This vessel is his body 1 Sam. 21.5 2 Cor. 4.7 O how much more is his Soul the precious Soul Prov. 6.26 how much more excellent is the Spirit an excellent Spirit his Soul is such Ecclus. 21.14 Cor fatui vas fictile the inward parts of a fool they are like a broken vessel 3. A vessel is full of something emptiness of all things is as absurd in Divinity as in Philosophy 4. The Apostolique and Disciple-like kind of filling is with the Holy Ghost the best liquor is put into the best vessels the Spirit of God in Scripture is compared to Wine and Oyl the new wine and the oyl of gladness The new wine must be put into new vessels and the oyl of gladness into the Virgins Lamps that are trimmed or made ready 5. Observe Gods faithfulness and truth in performance of his great Promise Repleti Apostoli impleta est Scriptura the Apostles were filled with the Holy Ghost and Gods promise was fulfilled 'T is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency The Promise I send the Promise of my Father Luk. 24.49 And the Apostles are commanded to stay at Jerusalem and wait for the promise of the father Act. 1.4 with Act. 2.33 St. Peter interprets it the Promise of the Holy Ghost and St. Paul the Holy Spirit of Promise Ephes 1.13 He who is faithful in performance of his great Promise will also be faithful in performance of less Godliness hath the promise both of this life and that which is to come therefore our Saviour exhorts to seek the performance of the great Promise and the less shall be cast in as the advantage Matth. 6.33 Observ 6. Every one of the Apostles and Disciples were filled with the Holy Ghost and therefore in that respect were all equal one with other yet this assertion brings not in absolute parity and equality into the Church of Christ as some would hence infer For although there be aequalitas ejusdem ordinis equality among men of the same order yet there may be and is inaequalitas diversorum ordinum although they of the same order as the Apostles among themselves were equal yet there being divers orders in the Church those orders are not equal among themselves for waving the controversie whether Bishops and Presbyters were all of one order as it cannot be denied but that sometimes the one is taken for the other yet without doubt the Apostles and Deacons were of divers orders as appears Act. 6. and the same is as clear in regard of other orders of the Church 1 Cor. 12. Ephes 4. Yet men of unequal and different orders were herein equal that they all had received the Holy Spirit the Text is clear for the Apostles and Act. 6. is as evident a proof of the Deacons Observ 7. They were all filled with the Holy Ghost The word All is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a conjunction and joyning all together as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such an union is required among them who may hope to receive the Holy Spirit as vers 1. When the day of Pentecost was fully come
evil as because a swine was an unclean beast The Jews told their Children it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anothing thing that is somewhat that they would not have them know 2. Notable for good and excellency in goodness Caleb had another spirit that is a new spirit Numb 14.24 They must now speak with new tongues they are new men new creatures and therefore they must have all things new Zeph. 3.9 See Esay in locum Axiom 3. They were first filled and then they spake This is a Prime a principal requisite of him who ever he is who speaks in the name of the Lord 1 Pet. 5.10 Observ 1. Here is then the very best eloquence that which is given and taught by the holy Spirit of God That 's the true Flexanima Suada That 's that Rethorick that winns upon the minds and hearts of men Of this the Apostle speaks 1 Cor. 2.1 When I came to you I came not with excellency of speech or of wisdom declaring unto you the testimony of God vers 4. My speech and my preaching was not with enticing words of mans wisdom but in demonstration of the Spirit and Power Observ 2. Note hence What ought to be the Measure and Rule of our speech and especially of theirs who are Gods Truch-men and Interpreters unto his People surely the dispensation of the Spirit For how can any man speak of God or the things of God without the direction and teaching of God The Divine Philosopher knew this when he said No man can speak any thing of God without an Oracle Observ 3. Hence we may know among the manifold pretences to the Spirit of God who hath that Spirit at least in good measure if not in the fulness of it viz. if they speak as the Spirit gives them to speak if they speak a pure language He that offends not in his tongue is a perfect man and is able to rule Every Nation hath its Character sermonis some certain character by which every one is known The Ephraimite hath his Shibboleth by which he is known to be an Ephraimite The Galilean hath his proper Dialect Thou art a Galilean and thy speech agreeth thereunto Howbeit this is to be understood so that the hands and the feet agree with the tongue that our actions and life our holy affections and obedient walking be suitable to our pure language otherwise if the voice be Jacobs and the hands be the hands of Esau If we look no farther than the History it is no better than deceit and supplanting but if a man be a Galilean and his speech agreeth thereunto as it was said to St. Peter then no doubt the speech is a character of the holy Spirit if a man be a Galilean that is a Convert one turned about from sin to righteousness from Satan unto God and his speech his holy communication agreeth thereunto no doubt there is the Spirit of God as it is said of these Apostles and Disciples in the Text that they were all Galileans all Converts all turn'd from Satan unto God The Disciples were commanded to go into Galilee and there they should see the Lord Jesus And our Lord wrought most of his great works in Galilee If we be converted and penitent and bring forth fruits worthy amendment of life if we bring forth the fruits of the Spirit in our life and actions Galat. 5.22 then we are true Ephraimites i. e. fruitful ones though but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spica Observ 4. This discovers unto us the fountain of all errours and heresies which either in former Ages or especially in this latter Age have risen in the Church of God Men have not waited and expected until they have been filled with the Spirit of God until the Spirit hath given them to speak but they have heeded their own Spirit This St. Peter implyes is the reason of false prophesying and teaching in the Church 2 Pet. 1. ult cum 2. And hence it comes to pass that the woman speaks in the Church and usurps authority over the man Exhort To this holy ambition to be filled with the holy Ghost to speak with tongues as the Spirit gives to speak Surely this were vain and foolish presumption had not all the people of God the promise of the same Spirit even we that are afar off in regard of place in time in disposition and qualification Act. 2.39 The Promise is made to you Luk. 11.13 Your heavenly father shall give his holy Spirit to them that ask it The Lord gives his Spirit to those who obey him Act. 5.32 Means to attain this let us hear what Christ speaketh in us Psal 45. The Jews understood not Christ's speech Joh. 8.42 43. and he gives the reason vers 44. Ye are of your Father the Devil Observ 5. The Spirit must first speak to the Minister before the Minister can speak to the people Do ye seek a proof of Christ speaking in me c. And is there so great a filling so great a fulfilling of all things and are we empty Is the Spirit of God poured forth and shall we have no share of it Alas if we be filled with any thing else with any thing contrary to Gods Spirit how can we be filled with it the Spirit of Envy excludes the Spirit of Love if we be envious we cannot receive the Spirit of Love Christ's Spirit is a spirit of meekness humility truth Can we receive this Spirit while we have the spirit of pride wrath errour A brief defence of the Observation of Festivals and in particular that of Pentecost or Whitsunday from Ephes 4.10 THe only Wise God in all Ages hath preserved the memory of his wonderful Works by setting apart certain dayes Festival dayes and yearly Solemnities whereby all the People of God have been stirred up to a grateful remembrance of them and to the performance of such duties as the respective Solemn dayes and times required of them But Variè Diabolus aemulatus est veritatem affectavit illam aliquando defendendo concutere The Devil hath divers wayes envied the truth of God Sometimes he hath endeavoured to shake it by seeming to defend it saith Tertullian As in the business of Christian Festivals so on the other side under a pretence of Zeal for the truth of God he raised up Aerius the Heretick of old to deny the Solemn Feasts as Judaical and there have been of Aerius his Disciples and are at this day who oppose the dayes set apart for the memory of Christ's actions under the name of superstition Hence it is that the history and memory of Christ's birth death resurrection ascension and giving the Holy Ghost hath been obscured and their mysteries unknown and our duties required out of them wholly neglected and not performed So that they who have thus opposed the Christian Festivals as superstitious under a shew of greater piety and holiness they have done the Devil notable service as in special in regard of the present Festival The
of the Woman and the Seed of the Serpent which is a lasting enmity Gen. 3. Revel 12. ult He himself hath commanded this contention 1 Tim. 6.12 Observ 1. Christian Religion is no easie no lazy profession wrestling requires all the mans strength fighting doth so Timotheus Observ 2. We learn from hence what is properly the Christian Faith not a belief that all things are already done to our hands so that we need do nothing Observ 3. We our selves must be active toward the conquest of the enemy and obtaining our own Salvation True it is that we have no strength of our own but the Lord lends us his Arm i. e. Christ See Notes in Isa 33.2 Doubt If then our power be of God and he help by his Arm and he work all our works what need we do any thing Deut. 33.27 The eternal God is thy refuge and he shall thrust out the enemy from before thee and shall say destroy them So needful that Salvation depends upon it 2 Cor. 1.6 Exhort Fight the good fight of Faith contend lawfully 2 Tim. 2.5 Confer 1 Cor. 9. Observ 1. It is not the Lords will that weak and impotent Mankind should maintain differences contend strive one with another he hath made all of one blood Truly such an Unity there ought to be in the Church that we ought to speak and think one and the same thing and Brother ought not to go to Law with brother But whereas graceless and ungodly men break the Peace of God and Peace among Men and Men become mighty hunters one of other God in justice often times dasheth unpeaceable Spirits one against another and raiseth up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defenders of the Peace and preservers of Mankind Observ 2. We are not to wrestle only with carnal sins See Notes in Zach. 7.5 6. Observ 3. We have no weak Adversary to deal withall 't is folly for us to think so Stultum est imbecillem fingere adversarium That 's the third sence of these words which I believe is the best though I reject not the other for so flesh and blood sounds weakness and the spirit and spiritual that which is strong Isa 31. 1 Cor. 3. Gal. 6.1 Ye that are spiritual restore c. Repreh Those who very undiscreetly afflict and crucifie their poor weak flesh especially on these dayes of Fasting and Humiliation and mean time neglect the roots of bitterness which lie hid in their hearts I beseech thee who ever thou art what hurt hath thy poor flesh done unto thee what hath it deserved at thy hand We blame the Papists yet many of us do the very same thing O how much better how much more wisely should we do if we would endeavour to extinguish kill and crucifie our vicious inclinations our sins rather than our weak flesh and blood that we would put to death the Ram rather than Isaac the Aegyptian rather than the Edomite the ill thief rather than the good we wrestle not only with the carnal lust More NOTES on EPHES. VI. 12 13. THese words contain a List or Catalogue of the Chief Commanders in our Enemies Army and an Alarm with the reason of it The Chief Commanders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities Powers Rulers of the darkness of this world The general under which they are all contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual wickednesses in heavenly things These several points offer themselves to our consideration 1. The world is in darkness 2. The Principalities and Powers are Governours of the world 3. We wrestle against Principalities against Powers against the Rulers of the darkness of this world 4. We wrestle against spiritual wickedness in high places or heavenly things 5. Because we have these Antagonists to wrestle withal therefore we ought to take unto us the whole armour of God that we may be able to resist them These names are understood by the Fathers and School-men to be meant of diverse degrees of Angels Ephes 1.21 Ye have Principality Power and Dominion The same ye have Col. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominions Prncipalities or Powers Of these I have spoken largely heretofore as understood of the good Angels here they are to be understood of the fallen and apostate Angels 1. Quaere what is meant 1. by the world 2. by darkness 3. that the world is in darkness 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to detain or hold the eyes from seeing so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dark and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold or detain as the fight from seeing they differ but in one point one from other We read of diverse kinds of darkness 1. Natural 2. Spiritual 1. The Natural darkness ariseth from interception of outward light 2. The Spiritual from the intervention of the heavenly and spiritual light the inward spiritual darkness is sin which because sometime the man is become one with it he is called darkness also ye were darkness Ephes 5.8 3. There is beside these darknesses another sort which we cannot call evil but such as are taken rather in a good sence Exod. 19.16 18. Psal 18.12 God made the darkness his hiding place He said he would dwell in the thick darkness What you have heard in the darkness that declare ye in the light Mat. 20. If a man shall consider the multitude of contemplations and knowledges of the Divine Nature which all the understanding of Man is not able to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allegories he will say that there is darkness in Divine things See Notes in Mat. 13.11 The darkness here understood is that of sin In darkness there is 1. the obscurity of the medium 2. the objects hid in it 3. the eyes held by it 4. the man blind Isai 29.18 and Chap. 42.16 2. The Devils are Rulers of the darkness of this world Job 14.30 and 16.11 This is therefore to be understood with limitation not so as if the Devil had by right an Authority and Power over this world O no 't is a term of restriction Tenebrarum harum Rulers of the darkness of this world And so it is an unquestionable tenent that the Evil Spirits have their Rule and Power in this dark world Communis omnium doctorum est opinio quod aer iste plenus sit contrariis fortitudinibus Hier. Darkness of this world is twofold 1. Outward Isai 14. Lappi Finnones 2. Inward in every mans worldly mind For as the Lord hath put the Divine World in the heart of his Saints so hath the Prince of this world put the evil world in the heart of ungodly men Rulers of this world i. e. the lovers of it wicked men they are Rulers of that world whereof our Lord speaks the world knew him not Joh. 1. These evil Spirits differ from the good Angels by their want of light for whereas the Principles of an Angel are Body Soul and Spirit 1. The Body is wind fecit Angelos
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
his own will Eph. 1.11 The only wise God knows how when and upon whom to bestow his gifts A wise Father will not give his child what good and in what measure soever he asks him But what and how much he knows meet for him He knows the disposition of his child that he will be proud and arrogant of what he gives him 1 Tim. 3.6 Not a novice lest he be puffed up and fall into the snare of the Devil Another he knows to be of a wastful and prodigal humour that whatsoever he gives him he will lavish it out that he will spend his substance with riotous living A third he knows to be idle and lazie and will make no good use of what he gives him hide his talent in the earth Perhaps thou discoverest no such matter in thy self Nor did Hazael 2 King 8.10 The heart is deceitful above all things and desperately wicked who can know it Jerem. 17.9 I the Lord search the heart Wherefore it presently follows to give every man according to his ways and according to the fruit of his doings whether good or evil Thy heavenly Father knows what thou hast need of How hast thou improved the Talent he hath already given thee Alas I am carnal and therefore the gifts of the Spirit belong not to me Carnal a man may be said to be either who minds the flesh lives after the flesh carnal and so it is true sensual having not the spirit or carnal that is weak 1 Cor. 3. And so they who are thus carnal have their gifts proportionable to their Age a childs portion 1 Sam. 30. They who stayed at the brooke Besor and were so faint that they could not follow David these had their portion by Davids appointment Observ The will of man then must not intermeddle with the gifts of the Spirit he bestows them according to his own will Joh. 1.12 13. Not of him that runneth or willeth but God that sheweth mercy Rom. 9. Object But we read that the Apostle promiseth to impart unto the Romans some spiritual gift Rom. 1.10 1 Tim. 4.14 Neglect not the gift that is in thee by the laying on of the hands of the Presbytery 2 Tim. 1.6 Stir up the gift c. by the putting on of my hands It seems then that the bestowing of gifts is according to the will of man I answer When the Presbytery or Paul give the gifts of the Spirit the bestowing of them is not according to the will of man but according to the Will of God For when men follow God fully and walk fully after the Spirit as Caleb did Numb 14.24 and as we ought to do Rom. 8.1 Then is there but one will in the Spirit and in the man so following the spirit And therefore the will of the Spirit and the will of Paul promising and actually bestowing the spirit they were all one And I make no doubt but if we did endeavour that Gods will might be done in us by us and upon us and did we follow the spirit fully we should be filled with the Spirit and be able to impart the same Spirit unto others for these are the true Presbytery the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which have the fulness of the Spirit and by laying on of hands give the Spirit unto men What is commonly said that the gifts of the Spirit and the conveyance of them and receiving of them was proper to the primitive times it is gratis dictum The true Reason why these gifts are neither given nor received is because men are wanting in their obedience Act. 5.32 and in their prayers for the Spirit they content themselves in a liveless Faith without the obedience of Faith They are sensual Jude vers 19. they are filled with envy malice c. Therefore neither are they here who can give the gifts of the Spirit nor they who can receive them Exhort 1. Since there are such diversities of gifts endeavour after them to get a share Exhort 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.31 We many of us desire this or that gift of God but most men above other desire knowledge now this is not the best gift we had rather be like the Devil than like to God himself the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knower God is love and that is the most excellent way and the first of all the fruits of the spirit Gal. 5. Exhort 3. Make a conscionable use of what gift we have received of Gods free Spirit Rom. 12.1 Pet. 4.10 If we be negligent in the use of them Our God will be more sparing in bestowing of them Levit. 26. Exhort 4. Make others partakers of our gifts we have them not for our selves but for the edifying of the Church Eph. 4. Oyl is put into the Vessels not that it should continue there but be drawn out The Spirit it self is the precious Oyl figured by that which was poured on the high Priests head Psal 133.1 which runneth down to the skirts c. Covet spiritual gifts that ye may prophesie 1 Cor. 14.1 This I understand that it be done in order and without hubbubs and tumults Confer Notes on Heb. 1. Oyl of gladness above thy fellows Means Pursue withall earnest endeavour though the Land was divided by Lot yet every man fought for it and carried his life in his hand Gods gifts do not exclude but include our best endeavours 2 Cor. 6. and 7.1 Deut. 8.1 Psal 32.89 Ezeck 36.27 36 37. and 43.7 8 9. Zach. 6. ult Suffer thy Fathers chastisement if thou wouldest be partaker of his holiness Hebr. 12. Pray largely we are straitned in our own bowels Open thy mouth wide only and I will fill it Psal 81.10 A Supplement to the Last Exhortation I Exhorted before to make others partakers of our Gifts and I instanced in prophecy 1 Cor. 14.12 which I so cautioned that it might be done in Order God is the God of Order without hubbub and tumult and without disturbance of the common peace for this and all the gifts of Gods Spirit tend to the edifying of the Church vers 3 4. and that 's done by peace Rom. 14.19 Things that make for peace and things wherewith one may edifie another and Love Ephes 4.16 So 1 Cor. 8.1 and 14.1 The Apostle exhorts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue eagerly after Charity and then to covet spiritual gifts Now if we have not first Charity wherein all things ought to be done 1 Cor. 16.14 and without which all what else we have or do is nothing no we neither can have this gift savingly nor exercise it nor judge of it Confer 1 Cor. 13. per totum Alas Beloved too too many even in these dayes boast of a false gift Prov. 25.14 Vain and arrogant who having a competent measure of boldness above other men who have nothing in them but large lungs as Pliny saith of the Camelion they vent their imaginations as if they were the very dictates
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
been to Christ Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere Luc Brug c. He that could have done this miraculous effect yet did it not teacheth thee to do nothing to please the Devil saith St. Ambrose 3. Though hungry yet wary he is lest Satan should entrap him in his meat The Devil takes all occasions and opportunities of advancing his own Kingdom He takes advantage of our natural necessary and lawful concupiscence thereby to hurt us Take heed he make not thy Table a snare unto thee by intemperance by drunkenness by luxury and sensuality 4. Learn from hence how to he have thy self when thou art tempted not presently to flie to humane helps nor to destroy our nature as we read of some who have made themselves Eunuchs for the Kingdom of God an unlawful way and of others who have pulled out their eyes c. Not to despair of God's help not to put God upon a miracle much less obey the Tempter but to make that wherewith we are tempted an object of vertue a vertue of necessity And thus doing thy pittance of outward bread how little soever shall bring thee to the inward bread the bread of life which is the essential word of God And this heavenly food is obtained by the outward Word whether Law or Gospel and Prayer Of the outward Word our Saviour speaks John 9.39 Ye search the Scriptures and therein ye think to have eternal life and they are they which bear witness of me This word must be highly esteemed as Job speaks Job 23.12 I have not departed from his Law I have esteemed the words of his mouth more than my necessary food This we must ruminate upon as the Israelites called it Man-hu that is What is it And then it will become Man-hu i. e. a portion as the Word also signifieth as ye have it in the Margent Exod. 16.15 The essential bread was in the midst of the Disciples when they were discoursing of it Luke 24.36 This must be done by faith Psal 37.3 By which therefore the Righteous man is said to live Habak 2.4 If thus we do Wisdom shall feed us with the bread of understanding Ecclus. 15.3 and give us the water of Wisdom to drink as the Wise man tells us Wisdom 16.25 That the Grace of God nourisheth all things according to the desire of them that pray for it NOTES AND OBSERVATIONS UPON MATTHEW V. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he opened his mouth and taught them saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven WHen the Old Law was to be given by Moses he must go up into a Mountain And when the Prophet was raised up who like unto Moses was to give the New Law the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain the Mountain of his Holiness the Mountain of Essential Bliss and Happiness whence descends every good and perfect gift as from Mount Gerizim the blessings were given Hither resorted unto him the Multitudes of his Disciples Deut. 33.2 3. And hitherto let us resort unto him I invite you not to Mount Sinai the Mountain of horrible terrour and dread But unto Mount Zion whence the Spiritual Law goes forth with all love gentleness and sweetness Glory to God in the highest in earth peace to men of good will It is not of any ordinary Argument our Lord now treats but of bliss and happiness of the Kingdom of Heavens Nor is he any ordinary Teacher but the great Rabboni whom we all ought to have for our only Master even Christ O with what humility and condescent sate the King of Kings in the midst of the multitude of his Disciples and taught them his heavenly Lessons And as he imitated Moses on the Mount in giving of the Law so he follows David in the Preface to his Psalms propounding the description of the blessed man And thus our Lord propounds the chief good as the end of all our endeavours whereat all ought to aime Blessed are the poor in Spirit for theirs is the Kingdom of Heaven All the desires of men tend to bliss and happiness and end in it And therefore that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last end whereat all men aime to be blessed and happy Insomuch that no man is so barbarous but he naturally desires it so that the desire of it seems to be naturally implanted in us Yea Adam in Paradise enjoying much happiness desired yet to be more happy and much more may the Sons of Adam who have every day sufficient evil for the day desire some refreshing Now though it be agreed by all that bliss and happiness is desired by all yet herein most men are at a loss wherein that bliss and happiness consists Now herein is the great goodness and wisdom of our Lord Jesus seeing that he discovers wherein the true bliss consists 1. The poor in Spirit are blessed 2. The Kingdom of Heaven is theirs 3. The poor in Spirit are therefore blessed because theirs is the Kingdom of Heavens 1. Blessed are the poor in Spirit What a Composition is this Bliss and Poverty Poverty is believed to be the greatest misery and can the poor than be blessed Before we proceed farther let us examine this whether the poor can be said to be blessed A man may be said to be poor either 1. Who hath few of those outward things which the world calls goods or else 2. He may be said to be poor who is of a lowly mind Some there are who conceive those here to be called blessed who are poor in the former sense And there is some Reason for it 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor by it self and in it self considered doth not signifie such as are lowly without such addition made as here is So that our Lord may here call those poor blessed who abound not with outward wealth as v. 4. he pronounceth those blessed who mourn For there is no doubt but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue qui habet terras habet guerras yea it proves too often an incentive and nurse of vices And therefore the Apostle 1 Cor. 1.26 Not many mighty not many noble And St. James cap. 2.5 Hath not God chosen the poor of this world c. Yea St. Luke 6.20 relates our Lord's Words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor without addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer It cannot be denied but that the aboundance of outward things may overcharge the heart Take heed that your heart be not overcharged Luke 21.34 But so on the contrary may the want of outward things distract the heart which our Lord supposeth when he warns his Disciples take no thought for your life Luke 12.22 And therefore Agur prayed against both extreams
give me neither poverty nor riches c. And whereas it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor is never read to signifie humble and lowly it is not true for David so useth it Psal 40.17 I am poor and needy c. And 69.23 and 70.5 But therefore lest the word be mistaken some addition is made as in St. James Cap. 2.5 The poor of this world rich in faith c. And where the Apostle saith not many mighty not many noble are called he implies that some are called Although St. Luke 6.20 relate our Saviours Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor yet it 's observable to whom he spake Blessed are the poor He spake to his Disciples poor in spirit And although it may be objected that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye be not in the Text yet it is necessarily understood as the Primitive in the possessive immediately following for yours is c. What then is the true poverty in Spirit It is a work of the Spirit of God upon our Spirit shedding the love of God into it according to Rom. 5.5 Which love of God being a desire of our Union with God there ariseth a desire of devesting and laying aside what ever is contrary to the love of God in us as the love of the World and the things of the World 1 John 2. An abasement of our selves in his sight Prov. 29.23 Honour shall uphold the humble in spirit a fear of offending our God Vnto this man do I look who is poor and of a contrite spirit and who trembles at my word Esay 66.2 Who in his own judgment of himself is as it were without himself who hath emptied himself of himself and is as nothing in his own sight 2. What is Blessedness Vide Not. in Psal 94. pag. 1.2 Reason Why doth the Lord Jesus pronounce them blessed who are poor in spirit There is a principal reason in the following words which I shall consider in its due place mean time some reason may be given for this truth in it self considered The poor in Spirit have these humble thoughts of themselves that they have nothing of their own nothing proper to themselves but whatever they have received it is only of free gift from their blessed Father So that all Grace flows into such humble Souls and the God of all grace gives his grace and blessings unto the lowly Obs 1. Here hath been a great mistake touching poverty in Spirit as if it should consist in rejecting renouncing and casting away all a mans outward wealth and estate out of an opinion that a man cannot have outward wealth and be poor in Spirit This hath been the Religious Melancholy of many in former Ages and there have not been wanting some Birds of Prey who have been awake to such a booty who have won them to enter with their Estates into some Monastery or other And at this day some there are who would perswade men of Honour and Estate to renounce all they have and to be one of them But will it come unto so much A good Purchase especially in regard of them who have no Conscience to labour That 's a new kind of Conscience contrary to the Apostles Rule that he who will not labour should not eat Let it appear throughout the whole word of God where any man is bound to give over any honest Calling in the World wherein God by his providence hath placed him The contrary appears clearly 1 Cor. 7.20 Let every man abide in that calling wherein he is called and v. 24. Wherein any man is called let him therein abide with God Obs 2. This discovers their perverse imitation of our Lord's words in the Text who lay them as the foundation and ground-work of devout holy beggery for hence the Order of Mendicant Fryars have their Original for their Authour St. Francis would that his Monks should possess no temporal thing in the World that thereby they might the more expeditely follow the example of our Lord Jesus Christ who said The Foxes have their holes and the Birds of the air their nests c. That speech was more divinely spoken than the Fryar understood it However let it appear where our Lord commanded his followers to devest themselves of all outward subsistence according to his example yea his example proves the contrary for he begged no man's Alms yea he and his society of Apostles had a Treasury out of which they gave unto the Poor Against this I oppose this assertion Poverty in spirit may consist with outward wealth and riches For when we so love God that no creature can separate us from the love of him yea that all the Creatures are helpful and further us in the love of him as Rom. 8. We know that all things work together for good to them that love God Such as these use the outward World and the riches of it as helpful instruments unto poverty in Spirit for no doubt such as in humility and the fear of God have and use for supply of their own necessities and others the outward goods their minds and spirits are far more expedite pure and free for the exercise of all Holy Duties Than they are or can be who want things necessary for support of life and are enforced to beg them from door to door Such as these are free and not brought under the power of any Creature or whatsoever is not God and abide in their poverty of Spirit and can say with the Apostle as having nothing yet possessing all things Benedict the Abbot saw this inconvenience and therefore he went contrary hereunto and ordained that his Monks should have plentiful Revenues and his reason was that they might more freely be vacant to their Speculations But we know well by experience that as the Franciscans might be distracted with Care and fear of want so might the Benedictines be overcharged with surfeiting and drunkenness and both frustrate of their end of their Religious Retirement and Contemplation Large provisions are dangerous incentives unto lust especially to such as live idly and spend their time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it happens Surely as to poverty of Spirit the Religious World hath been and yet is very much mistaken in it for that looks at the Spirit and Mind whether a man be lowly or high-minded whether poor in Spirit or rich and proud of Spirit But as for the nature of true inward blessedness and poverty of Spirit there is no notice to be taken of outward poverty or outward riches the having them or the want of them Obs 3. Bliss and Happiness may in some good measure be obtained in this life c. Vide Not. in Psal 94.12 Obs 4. Hence we learn wherein the true bliss and happiness consists c. Vide Not. ubi supra Obs 5. Hence it follows undeniably that the Rich in Spirit are not blessed Proud Adam will be his own guide c. Vide Not. in Luke 9.23
as angry with thy brother without a cause Obser 1. Note here with what Authority the Lord Jesus speaks to his Disciples Matth. 7.29 at the end of his Sermon as one having authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. What power Christ hath What a Law-giver the Lord Jesus is he gives Laws to the hearts of men his authority reacheth to the ruling of their affections and passions Hebr. 4.12 The word of God is quick and powerful c. Obser 3. There is then in all Believers a possibility a power not to be angry Surely the Wise-man would not say Remove anger from thine heart if we had not a power imparted unto us of doing what we are commanded to do much less would the wisdom of God here who is that one Law-giver say unto every one every one who is angry with his Brother undeservedly and unadvisedly shall be liable to the Judgment c. He is so wise and knoweth so well what we are able to do that unless he knew we have power to forbear wrath and reproachful Speeches He would not threaten us with the Judgment the Council yea with Hell fire He hath power to save and destroy James 4.12 Obser 4. Not only that this was testified by Christ in the dayes of his flesh But the same hath been and is now testified by his Spirit whose voice is that which whispers to the wrathful Soul 1. Cease from anger and forsake wrath 2. Psal 37.8 It was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was dictated unto David as the title hath it and the same is spoken to thee and me and every one in his wrath if he have an ear to hear it It was he that said to Cain why art thou wrath And why is thy countenance fallen Gen. 4.6 'T is he that speaketh to thee when thou art pettish and froward Reprehension If Christ say this to his Disciples if the Law-giver commands this to those who profess subjection unto him where is our obedience The Disciples of Pythagoras had no greater testimony than their Masters if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was enough If the Disciples said but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said so it was believed all was hush they then obeyed what he said Exhort If the Lord Jesus the truth testifie this be we exhorted to believe it it is a divine testimony and therefore to be believed above all other arguments Hebr. 12.25 from Heaven Our Lord having asked the Pharisees touching the Baptism of John whether from Heaven or of men They answered if we say from men c. If we say from heaven he will say why then do ye not believe him But our Lord speaks to us from heaven Hebr. 12. a greater witness than that of John the Baptist if he speaks to us from Heaven why do we not believe him Signe If we believe him we will obey him we will not be angry with our Brother The Historian reports of Augustus that while he was yet a Child he commanded the Frogs to leave their croaking and they presently obeyed him And shall not the true Augustus have so much authority with us in reverence to whom Caesar would not be called Lord because now the Lord of heaven and earth was born shall he not have that power with us to silence our rage and fury and the croaking of those Frogs who say it is impossible Rev. 16. Shall not he who saith to the Sea be still and there followeth a great calm Shall not he have so much power with thee as to quiet thy fury and passion so that there may follow a great calmness of Spirit Surely the Lord will make good what he saith Psalm 76.20 The fierceness of men shall turn to his praise and the remainder of wrath shall he restrain Axiom 8. It was said to them of old time c. But I say unto you that whosoever is angry with his brother c. This point ariseth from the diversity between the teaching of the Law to the Ancients and the teaching of it to the Disciples of Christ The Law was taught to the Ancients outwardly and an outward punishment annexed thereunto The Law is taught to Christ's Disciples inwardly and established and ratified not only by outward and temporal but also by inward punishments The reason therefore of this diversity will appear from the consideration of the different Teachers and Disciples of the Law for so the Father hath his Disciples Esay 8. Seal the Law among my Disciples And the Son his also who have heard and learned of the Father John 6. the Father imparts his mind and will unto men by a gradual communication and revelation Thus he spake unto the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a necessity for this i. e. in regard of God himself he is infinite c. See Notes on Hebr. 1.1 2. in regard of those of old time Disciples of the Father ibid. 2. Reason also there is in regard of the other Teacher the Son of God and his Disciples the Father sent the Son to finish the work which he gave him to do John 17.4 He imparts a greater measure of light and life wisdom and righteousness unto men He came that they might have life and have it in more abundance John For since the Father was pleased to reveale his mind and will his light life wisdom and righteousness unto men more fully and perfectly How could he impart it more conveniently than by his Son who is the very light life wisdom and righteousness Now as the Father was pleased to communicate his mind and will more fully and clearly so he prepared Disciples such as should be capable of farther illumination and revelation For whereas the condition of the Father's Disciples was but a Spiritual Childhood which differs little from Servantship Gal. 4.1 For the Heir while he is a Child differs nothing from a servant though he be Lord of all The Father was pleased to advance the servile condition of his Children and Disciples to Sonship and freedom Gal. 4.1 2 3. Rom. 8.14 15. And therefore whereas the Teachers under the Law had said unto the Father's Disciples Thou shalt not kill Christ the Son saith to his Disciples whosoever is angry c. Objection If hell fire be the greatest punishment of the damned and he who shall say to his brother thou fool be liable to hell fire what punishment then shall he be liable unto who kills his Brother Which no doubt is a greater sin than to be angry with him than to say unto him Racha than to say unto him Thou fool It is a doubt that troubled one of the ancient Fathers of greatest reputation who starts the Objection and the only satisfaction he gives to it is this doubt saith he forceth us to understand esse differentias Gehennarum that there are differences of Hells And so he leaves the Objection But we read of no more Hells than one though it cannot be denied but that there are
yea the discourse is proper Our business is about Prisons and casting into prisons those extrema those ultima mala those extreme those uttermost evils in both Common-wealths That which happily may seem the most strange is the first kind of prison that rude and unmannerly persons should be put thereinto without any other demerit or cause but that they are such We all know the mischiefs which befall the Common-weal by such persons Robberies wasting Estates leaving their Families a burden unto others of these there hath been and yet is I fear a great number in this Common-wealth These if so informed and prevented the other two prisons might be spared I am not so well seen in the Lawes of this Nation as to affirm that there is no provision made to curb and give check to the exorbitant courses of such persons not so ill nurtured as to dispute with Laws already made but thus much I may boldly say that if there be no such Law as to restrain unnurtured men from prodigal and loose courses it 's Casus omissus and a business worthy the serious consideration of the Great Council of this Nation Assembled according to the end of their Meeting to deliberate upon the ardua negotia Regni And I pray God that they may do so Mysticé Answerable unto these three sorts of prisons and prisoners in God's Common-wealth on Earth are those other three in God's Common-wealth in Heaven 1. One for the restraint and nurture of rude persons that 's the prison of the Law Gal. 3.21 2. Is the prison of Christ wherein the Debtors are put 3. The third is Satans prison even the Hell it self This is no consolation unto those who are imprisoned for their crimes no though they bear their punishment 1 Pet. 2. 2. Reprehension of those who as if there were not prisons enough both outward and inward go about to imprison the Consciences of men which the Great Judge of all the world leaves free When he saith even unto Cain Gen. 4. If thou do well shalt thou not be accepted yea he leaves his own people Free after a long exhortation to obedience Deut. 28. I have set before you life and death Deut. 29. and Ecclus. Deus reliquit hominem in manu Consilii sui He sets fire and water before thee put thy hand to which thou wilt And the Apostle 2 Cor. 1. vers 12 17. And therefore much are they to blame who go about to imprison the Consciences of men within their own private tenets They forget that prisons are Publici Juris insomuch that he who detains another in his own private house or elsewhere he doth him a great injury how much more when under pretence of the Great Judge his words Compel them to come in whereby he invites men by strong and forcible perswasions to a feast these men not heeding the decorum use the words and pretend Christs Authority to force men to the prison of their own private opinions Repreh 3. Who will not be cast into prison but cast themselves into it a voluntary imprisonment who commit or yield themselves to prison to defraud their creditors Observ The free estate of those who have agreed with their adversaries and are of one mind with God the Father and his Law and Prophets What though they be cast into prison Paul reports of himself That he was in prisons often but he carried no guilt with him it is guilt that makes a prison Paul and Silas sung in the stocks Acts 16. The word of God is not bound Christ appeared to his Disciples twice when they were shut up and said peace unto them Observ 2. Here is a pattern for Christian Judges though they ought to be as a most just and even ballance whence they say that Just Judges are born under Libra so that they ought not to favour no not a poor man in his Cause yet in which scale the right lies that must incline and sway the Judge He therefore who suffers injury may justly expect favour from a Righteous Judge Observ 3. The Lord hath his Polity his Common-wealth on Earth in this outward world conformable unto his Common-wealth in Heaven where Christ is the Judge the Officers are the Angels the Prison is Hell The Great Judge executes this judgement upon obstinate men either 1. by himself as Gen. 19. The Lord from the Lord rained judgement is committed by the Father to the Son or 2. by his Officers the Angels 1. Good as Psal 103.20 22. 2. Evil Zach. 6.8 3. By Men also he delivers c. Observ 4. A prison is no restraint at all where the spirit of the Lord is there is liberty 2 Cor. 3. What to do what we list No to do what is just and lawful and right I shall walk at liberty when I keep thy Commandments Observ 5. Note hence the free estate of all those who agree with their Adversary who consent unto the Law who are obedient unto the Law I shall walk at liberty when I keep thy Commandments Howbeit this estate we come not unto upon a suddain it is no extempore business to be a Christian we meet with temptations from the flesh under these were the Galathians Gal. 3.17 and temptations from the evil spirit under these were the Ephesians Eph. 6.1 we come to Esech then Sitnah after that to Rehoboth then we walk at liberty indeed when we have neither adversary nor evil occurrent as Solomon saith of himself 1 Kings 5.4 His Kingdom figured the Kingdom of the Spirit whose fruits are Love Joy Peace c. Gal. 5. against these there is no Law The Father hath his prison the Law the Son his self-denial the Spirit hath no adversary Repreh Those who refuse to walk in that good and right way of Gods Commandments and turn aside into the way of sinners and though they be followed by the Law that therefore becomes their adversary they yield not nor agree with him but contumaciously run on until the adversary deliver them to the Judge and the Judge deliver them to the Officer yet although all this be their own perverse doing yet they murmur and repine against God Why doth the living man complain the man for the punishment of his sin Lam. 3.39 Dost thou consider against whom thou liftest up thy self even against the Lord of Heaven and Earth even the Judge of the world That God in whose hand thy breath is even he to whom the Father hath committed all judgement John 5. Cons This must needs be great comfort unto the Disciples of Jesus Christ who walk at liberty and enjoy their freedom which Satans Captive's want But alas I am so fast in prison that I cannot get forth It was the Psalmist's complaint and it may be thine and such may thy case be that it 's happy for thee that thou art so imprisoned There is nothing that men in their corrupt natural estate desire more than their own Will I doubt not therefore but to be
detained under the Spirit of Bondage under the constraint of the Law is the very best condition that a sinful man can be in David thought so Manassah found it so As in outward and corporal imprisonment if vexation give not understanding if they who are in hold be not better'd by their imprisonment they are hindred from doing more hurt and no doubt many live in prison as the fittest place they can live in even so in regard of spiritual imprisonment when men are restrain'd and checkt from satisfying their corrupt affections when the Lord corrects them by his Law the spirit of God pronounceth such blessed whom the Lord so corrects because thereby their will towards the iniquity is broken But I am shut up under the Law Claustra But I have agreed with mine adversary I have consented unto the Law that it is good yet I find another law in my flesh and bringing me captive unto the law of sin c. Rom. 7.22 23. Hence we perceive a great difference between the voluntary and involuntary imprisonment under sin Thou mayest hence find thine own different estate Thou wert before well contented with Satan's bondship but since the adversary the Law hath broken thy Will to sin now sin grows irksome and thou hast agreed with the Law and consentest and lovest that which was before thine enemy Now thou perceivest the great necessity of a strong Redeemer which the Apostle was sensible of vers 24. and he hath answer to his complaint v. 25. in the V. L. Gratia Dei c. as Esay 19.20 Luk. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance to the Captives What mischiefs works a boundless liberty or license rather in a Common-wealth when men think they are never free enough till they cast off all bands of Government all Authority of the Magistrate our Lord is well aware of the like inconvenience in the Common-wealth of Heaven There is an exorbitant desâ—re of an â—â—â—imited and boundless Liberty men would do even what they list and therefore wâ—en the Lord Jesus hath delivered and redeemed men captive under Sin and Satan and under the Law and brought their Souls out of prison they are not then left at liberty to do what they will but are yet prisoners of Jesus Christ The Servant who was freed by his Master according to the Roman Laws he was not any longer servus Domini but libertus Patroni he was not any longer a Servant to his Master but one freed to his Patron And ingratus patrono redit in servitutem and although the Lord hath brought the captive souls out of prison yet they remain libertae that being delivered out of the hand of our enemies we should serve God in righteousness and holiness without fear all the dayes of our life Luke 1. Rom. 6.19 These dangers infer the Conclusion Exhort Since there is that eminent danger of not agreeing with the Law be exhorted to agree with thine Adversary it is in vain to stand out Art thou stronger than thy God 1 Cor. 10. wilt thou be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that fights against God Thou hast all power against thee He is Lord of Hosts thou kickest against the pricks thou hast in thy self a party against thee even thine own Conscience How much better is it to yield over thine own stubborn heart Saul thought himself in the right yet he was brought off and perswaded to yield I was not disobedient to the Heavenly vision saith he he had no compulsion no act of violence upon his heart to make him yield yet he said Lord what wilt thou have me to do and so say thou from the like humble spirit Lord what wilt thou have me to do so shalt thou be received to favour as Saul was sent to Ananias i. e. to the Grace of the Lord. Exhort 2. Be ambitious of the true spiritual freedom what the true freedom is See Notes on Gen. 9.13 NOTES AND OBSERVATIONS UPON MATTHEW V. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto thee thou shalt by no means come out thence till thou hast paid the utmost farthing HItherto we have heard the less mediate and gradual dangers In these words we have the utmost peril threatned to him who will not agree with his adversary 1. Thou shalt not depart thence until thou hast paid the utmost farthing 2. The testimony of truth the sentence of the Judge confirming this unto thee Verily I say unto thee thou shalt not come out c. First of the first wherein we have 1. the detention in prison thou shalt not depart thence 2. the limitation of that detention à pari to the payment of the utmost farthing which upon the matter is without limitation I shall put both together it 's plain enough in the Letter by what is shewed before what a prison is What is here called a farthing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quadrans the fourth part of a peny in the parallel Scripture Luke 12.58 it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn a mite and that 's but half a farthing according to Mark 12.42 A poor widow cast into the Treasury two mites which make a farthing whereby we understand exact payment to be made even to a farthing even to a mite half a farthing Reason Why must the wilful debtor suffer perpetual imprisonment There must be some way found out to master the perverse and resty will of unjust and obstinate men to force them to do what otherwise they would not And this way the wise men of the best Common-wealths have found out yea the wisdom of God approves of this in the Text. And perpetual imprisonment is the last remedy that the Civil Laws will afford the Creditor for recovery of his Debts yea and our municipal Law also Howbeit there is a rule qui non habet in aere luat in corpore And I have read in the Laws of some Common-weals that wilful debtors have been brought forth into the market place and have had their shins broken and returned to prison And truly there is great need of such punishment malo nodo malus c. There are who have found means to defraud their Creditors by a voluntary perpetual imprisonment a device not known to former ages these have out-witted the former ages it 's the Devils device and he keeps them in his prison Mysticé The hell of the damned is compared unto a prison especially in respect unto perpetual imprisonment according unto that almost proverbial speech Ab inferno nulla redemptio From hell there is no Redemption which how far forth it is true I shall have occasion to shew anon But besides this there are other analogies A prison is locus horribilis saith the Lawyer an horrible place as it may appear by what is there absent and wanting and what is there present and abounding 1. What is absent Psal 88.8 a place without all accommodations for the body want of liberty which renders even the largest place too strait if
rule for our inward communication When Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word speaks unto us answer it with Yea with our consent thereunto When the evil one speaks answer it with Nay Christ speaks in Righteousness mighty to save Esay 63.1 His yea is yea and his nay is nay He is Amen the Faithful Witness Exhort Let our yea be yea and our nay nay to Christ speaking in us he speaks in Righteousness Esay 63.1 He speaks peace Psal 85.8 He speaks to hinder man from his work and hide pride from man Job 33.14 16 17 18. That having purged his Temple he might dwell in us and speak in us and be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oracle in us The Roman God Locutius spake to the Romans until they had built him a Temple and then ever after he held his peace The Lord Jesus he speaks in us that we may prepare him a Temple and a dwelling place in us Exod. Let them build me a Sanctuary and I will dwell in the midst of them When we have built him a Temple He will then be an Oracle in us Ecclus. 33.3 Then what was before in Letter and History and much pains taken for the understanding of it it shall be an inward word Our Saviour tells the Woman of Samaria John 4. He who shall drink of the waters that I shall give him he shall thirst no more but it shall be in him a well of living waters springing up unto everlasting life The Woman said Sir Give me this water that I thirst not nor come hither to draw Who would not desire this when we are the Lord's Temple He speaks what with great trouble and pain men have studied and gathered out of Books he turns Cyriath Sepher into Deber Josh 15.15 How shall we know what word speaks in us surely if the Living Word he withdraws us from Evil and puts Good in the place and increaseth it if it be the Evil Spirit he withdraws from the Good and puts Evil in the place and increaseth it Means Would we hear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward word speaking to us Let us then turn unto our heart Psal 85.8 Let us not add unto his words Prov. 30.5 6. Every word of God is pure He is a buckler to them that walk uprightly add not unto his words lest he reprove thee and thou be found a liar What is more than these comes of evil What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn more signifieth excess redundancy superfluity whereof there are two sorts 1. Of Good Mat. 5.47 2. Of Evil Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we render evil is taken personally for the Evil One the Devil So in the Lord's Prayer Deliver us from evil Mat. 6.12 and 13 19. then cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Essay It may also be taken really as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or wickedness Reason From the nature of the Rule adequate unto the mind and will of God which if it be exceeded Vltra citraqué nequit consistere rectum Since therefore there are two great Principles 1. The chief Good the Original of all truth and goodness 2. The chief Evil of all falshood lies sin and wickedness what exceeds the bounds of the one falls under the other Now because all humane actions thoughts and words are to be conformed unto the Divine Rule what exceeds that Note cannot proceed from the Principle of it but from the contrary Be not deceived little children he that doth righteousness is righteous as he is righteous he that commits sin is of the Devil 1 John 3.7 8. Object From hence some reason as they think strongly against Swearing and taking lawful Oaths as conceiving that from this Divine Testimony it 's proved unlawful for a Christian man in any case to swear why because what ever is more than Yea yea and Nay nay is from the evil one and therefore unlaw and evil I Answer this follows not but this indeed follows from hence that usual and customary swearing in our Communication is utterly unlawful and sinful how much more false swearing and lying Object 2. But some will say this which exceeds or is more than Yea yea and Nay nay is from the Evil One and therefore an oath which is more than Yea yea and Nay nay is from the Evil One and so it must be evil I Answer our Lord saith not whatsoever is more than these is evil but it cometh of the evil one A thing may come from the evil one Two wayes 1. Directly and per se 2. Per accidens and indirectly 1. Directly and per se and so an effect naturally flows from the cause of it so wickedness is from the wicked and the evil one is a liar and the father of lies Thus customary swearing comes directly from the evil one 2. Indirectly and by accident a thing may come from the evil one whereof truly and properly he is not the cause but the occasion only And thus the Devil directly and on set purpose excites tempts and stirs up men to sin but that which follows upon sin he is not the cause but only the occasion of it and in this sence a good effect may proceed from an evil cause as repentance from sin But sin is not properly the cause of repentance but of wrath so we say a Fever brings temperance this is no effect per se of a Fever but only by accident for per se a Fever rather tends to death and thus Ex malis moribus ortae sunt bonae Leges Good Laws proceed from evil manners Evil manners properly do not produce good Laws but rather tend to further wickedness as like begets like but occasionally the Magistrate makes good Laws for the repressing of evil manners And thus an Oath though lawfully taken may be said occasionally to come from the evil one As when the Devil the evil one takes away the word of truth out of the heart as he is said to take away the good seed Mat. 13.19 he ingenders in such an heart a lye And because this his work is too frequent and usual hence ariseth in men a fear suspicion and doubt of falshood and lying in those with whom they deal Hence an Oath was introduced and enjoyned by the God of Truth for the clearing and discovering of truth But directly per se a lawful Oath cannot proeed from the evil one because a part of God's worship Deut. 6.13 Obser Swearing any Oath is more than bare affirming or denying Obj. 1. What is more than Yea and Nay is unlawful but an Oath is more c. The communication must be Yea yea Nay nay and no more but an oath is more than these This Objection if well considered brings an answer with its self whether we consider communication or your communication For no doubt but the Christian Communication ought
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
pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to buy the customes which he who did under the Romans was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans here Luke 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel
for themselves in times of extremity though they have no express particular Promise yet know they how to descend à genere ad speciem if God will deliver in the day of trouble when we call upon him then in this day They have no particular experience that comes home to their case yet they know how to reason à pari so did they John 11.37 Could not this man who opened the eyes of the blind have caused that even this man should not have died So the Disciples here cannot he who did so many Miracles by Land do the like by Sea Thus Holy David reasons 1 Sam. 17.37 The Lord that delivered me out of the Paw of the Lion and out of the Paw of the Bear he will deliver me out of the hand of this Philistin Thus the Saints are wont to improve their grounds of Faith and Hope and so to gather in upon Christ and win more and more upon him God hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 2 Cor. 1.10 And thus the Disciples come to Christ by Faith and Hope they come also by obedience of Faith Thus the Prophet expounds it Esay 55.1 Ho! every one that thirsteth come ye to the waters come ye buy and eat vers 2.3 The Prophet renders Hearken diligently unto me incline your ear and come And our Saviour Mat. 11.28 Come unto me all ye that travail and are heavy laden vers 29. he expounds Take my yoke upon you Thus to be coming is to be plyable and yielding and they who thus come to Christ are only welcome Psal 40. I shall briefly name the Reason why they come unto him 't was his Example drove them into this imminent danger vers 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he entred into a ship and his Disciples followed him whence we pray take notice That 1. All storms and tempests are raised against the Disciples because they follow Christ's steps it is the voice of the Church we are hated of all men for thy sake and for thy sake we are killed all the day long But 2. The Disciples of Christ must not refuse to follow him because dangers may befall them because tempests may arise they must not follow him only by Land and forsake him when he goes to Sea they must not follow him in a calm and forsake him in a storm this is their comfort when storms approach they may approach to him And he who thus comes unto him he will in no wise cast out John 6.37 And such an one is the only fit man to awaken Christ in a tempest as Bildad instructs Job 8.6 If thou wert pure and upright surely God would now awake for thee which leads me to the second part of the Text The Disciples importunity and that in the first act of it They awakened him Herein we must consider 1. The state and condition wherein he now was He was asleep 2. The kind or manner of awakening him 1. As for the state and condition wherein he now was He was asleep The sleep of Christ is either 1. Natural or 2. Spiritual and Mystical 1. How Christ may be said naturally either to sleep or wake is not difficult only we may observe from hence the truth of Christ's humanity He had all natural infirmities incident unto the bodies of men one of the Fathers who urgeth an austere life affirms that our Saviour slept only this once but under his favour that may seem a dream for how could he then be like unto his Brethren in all things as he is said to be Heb. 2.17 2. Touching Christ's mystical sleep howsoever it be true that he that keeps Israel neither slumbers nor sleeps yet in respect of his Oeconomy and Government of his Church we may consider a two-fold sleep of Christ either That into which we cast him or That into which he falls himself 1. That sleep into which we cast him is a kind of dead sleep in us Non quòd Christus in somnum relaxetur sed quòd somno nostro consopiatur à nobis It is our sin that casts Christ and his Righteousness asleep in us for sleep being ligatio sensuum the binding of the senses and Christ being the head of all our spiritual life and senses and all the fresh springs of them and the spirit of life it self being in him He is said then to sleep when spiritually and experimentally we neither see nor hear nor have any other spiritual senses exercised to discern between good and evil 2. Another kind of sleep he seems to fall into himself and that either in regard Of the Godly or Of Ungodly men 1. In regard of the Godly His sleep is either Dilationis of delaying or Desertionis desertion 1. Dilationis when he suspends and delayes the accomplishment of his Promises made unto us till we be fit to receive them though he tarry tarry he will yet wait for it Hab. 2.3 God is not slack as some men account slackness 2 Pet. 3.9 Thus the Apostle tells the Hebrews That they had need of patience that having done the will of God they might receive the Promise for yet a little while and he that shall come will come and will not tarry Heb. 10.36 Out of this sleep we must not awaken Christ until he please Cant. 2.7 This sleep I call dilationis of delaying 2. Another kind of sleep in regard of Godly men is desertionis when he seems to neglect his Church and withdraws himself from it for a time as in the forlorn estate of which the Psalmist complains Psal 44.24 Thus we may understand that God sleeps when he is said to hide his face and to awaken out of sleep when he shews the light of his countenance upon us These kinds of sleep are in respect of the Saints At non sic omnibus dormuit 2. God sleeps not thus toward Ungodly men when he connives and seems to take no notice of their sins but mean time endures with much long suffering the vessels of wrath fitted for destruction whose judgement now a long time lingreth not and their damnation slumbereth not 2 Pet. 2.3 This kind of sleeping is God's Patience his awakening is to vengeance 2. Thus ye have the state or condition wherein Christ was when his Disciples came unto him He was asleep come we now to the Disciples manner of awakening him and that 's two-fold 1. Personal and inward when the Disciples and every one of them pro se quisque awakens Christ in himself for his own health and salvation 2. General and outward when all the Disciples joyntly and every one severally calls mightily upon God for common deliverances common safety common blessings as Peace and Truth to the whole Church That we may be able to awaken Christ for outward deliverances as Halcyon days Calmes Peace and Truth to the whole Church it 's necessary that Christ be first awakened in every one of our souls As the
55.2 Attend unto me and hear me because of the voice of the enemy v. 18. He hath delivered my soul in peace from the battle that was against me Psal 56.1 Be merciful unto me for man would swallow me up he is daily fighting and troubling me v. 13. Thou hast delivered my soul from death my feet from falling that I may walk before God in the Land of the Living Psal 57.1 Be merciful unto me my soul trusteth in thee in the shadow of thy wings will I make my refuge until this tyranny be over-past He praiseth God for his deliverance vers 9 10 11. Psal 59. Save me from bloody men v. 16. He returns his thankfulness Thou hast been my defence and refuge in the day of my trouble Psal 64.2 3. Preserve my life from fear of the enemy who whet their tongues like a sword and shoot out their arrows even bitter words v. 7. God shall shoot at them with a swift arrow and they shall be wounded Psal 69.1 Save me O God for the waters are come in unto my soul in v. 35. God will save Zion Psal 107. Per totum So that whereas the Psalms are wont to be divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer and Praise because the most of them are reduced to one of these two heads not only these Psalms but many other admit of the same division the beginning of the Psalm being a Prayer enforced by this powerful argument and the end of it being a Praise Thanksgiving and Acknowledgement that God hath graciously granted our Prayer induced thereunto by this powerful motive Jer. 31.7 The Lord instructs his people to pray Save thy people the remnant of Israel and presently gives them the effect of their prayer v. 18. Behold I will bring them from the North Countrey and gather them from the coasts of the sea 3. Inquire we now into the reason of this why the Disciples imminent danger is so powerful a motive with the Lord to save them It will appear from the consideration of 1. The Lord himself 2. The Disciples and Saints of the Lord. 3. The perishing condition and imminent danger of the Disciples and Saints of God 1. If we consider the Lord himself 1. He knows 2. He is willing and 3. He is best able to save 1. He knows his poor weather-beaten Servants Psal 142.3 When my spirit was over-whelmed and drawn within me then thou knewest my path 2. The Lord knows and taketh notice of his Disciples condition in a storm Exod. 3.7 8. I have seen I have seen the affliction of my people and I have heard their cry by reason of their task-masters for I know their sorrows and I am come down to deliver them out of the hand of the Aegyptians 3. The Lord knows the dayes that is the times of affliction and calamity of the upright man Psal 37.18 4. He knows how to deliver the Righteous 2 Pet. 2.9 2. As he knows their necessities so he is affected with them Call upon me in the day of trouble Psal 50.15 Esay 43.2 3. O Israel fear not thou art mine when thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee for I am the Lord thy God the Holy One of Israel thy Saviour Refer this ad sensum spiritualem Ignis Aquae 2 Esdr 1-10 Dan. 6.17 20. 3. He is able to save A Saviour and a great one Esay 19.20 A Prince and a Saviour Acts 5.31 Though the Earth be moved though the Mountains be cast into the midst of the Sea though the Waters thereof make a noise though the Mountains shake with the swelling thereof There is a River the streams thereof make glad the City of God God is in the midst of it it shall not be moved Psal 46.2 5. He is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sustainer supporter the main pillar and base of his Church as he is called Lord contracted of the old Saxon word Laford signifying a sustainer a supporter of Laef to support or sustain as he who bears all things by the word of his power Hebr. 1. 1 Cor. 10.13 He limits the temptation and will not suffer us to be tempted above what we are able He rules the raging of the Sea and the noise of his waves and the madness of the people and the stormy wind ariseth at his command Psal 107. and what it doth it is at his word Psal 148. 2. There is reason this should be a powerful argument in respect of the Disciples in a perishing condition they are his friends and favorites Such as he hath taken into his special patronage and tuition such as believe on him trust in him depend upon him and the reason is forcible for God being by nature most righteous yea righteousness it self he cannot but propend unto and naturally incline unto and naturally love the character and image of his own righteousness imprinted in his Disciples and Saints for the Righteous Lord loveth righteousness Psal 11.7 and therefore consequently save them of all others 2. He is most merciful and therefore he cannot but propend in mercy to his Saints of all other because the only obstacle and hinderance which stops the influence of his Mercy is removed from them and therefore if he be so merciful that he saves both man and beast how much more will he save his Saints Thus the Psalmist argues Psal 36.5 Thy mercy O Lord reacheth to the Heavens and thy faithfulness unto the clouds vers 10. O extend and draw forth thy loving kindness unto them that know thee and thy righteousness unto the upright in heart 3. If we consider the imminent danger it self the danger of perishing 't is a condition fit only for God to remedy And therefore Abyssus abyssum invocat the depth of misery calls upon the depth of mercy Psal 142.4 I looked upon my right hand and behold there was no man that would know me refuge fail'd me no man cared for my soul I cryed unto thee O Lord I said Thou art my refuge Esay 59.16 The Prophet having described the deplorable condition of the Church he looks for a deliverer but because he finds none He saw there was no man and wondred there was no Intercessor therefore his arm brought salvation unto him and his righteousness that sustained him so Esay 63.5 And why doth the Lord take the extremity of his Saints for his opportunity of helping them The Lord well knows that men are too prone to arrogate unto themselves the glory of deliverances It was their wit their policy their strength and what 's more ordinary in the carriages of great affairs then for men to ascribe the Glory of them to themselves or others And ye shall observe it in common discourses among men that most men have an eye at their own honour and alwayes they reflect upon themselves as
enemy is in sowing his Tares in stealing the good Seed out of mens hearts He knows how ill grounded men come to hear the word and receive the Seed what a forward harvest there was in Herod Mark 6.20 What a hopeful growth of Grace there was in Agrippa Act. 26.27 yet in neither of them the Seed thrived Mat. 13.5 cum 20.21 Job 8.17 He knows with what thorny cares of this world the ground of mens hearts is encombred he knows how deceitful riches choak the Seed of the Word so that it becometh unfruitful He well knoweth how luxuriant and excessive some proud earth and ashes is He knoweth how some ground bringeth forth no fruit to perfection Luke 8.14 He knoweth also what good success his labours have in some mens honest and good hearts into what good ground they receive the good Seed of the Word how understandingly they receive it how fruitful the soil is with what patience they bring forth fruit with what increase of God some an hundred fold some sixty some thirty Mat. 13.19 23. Obser 4. The Lord Jesus at his coming finds ripe Corn he finds an harvest he finds such as have been taught of the Father and are docible and teachable of the Son such as are willing and ready to seek God his Righteousness and Kingdom These are the Church in God the Father who of his own will hath begotten them Jam. 1.18 and made them men of good will Luk. 2. such are Sons of Peace such are peaceable ones these are the field which the Lord hath blessed Obser 5. Hence we may take notice of the Fathers dispensation preceding that of the Son whereby he prevents us with his Grace his Correction and Discipline his Fatherly instruction Heb. 12. Psal 94. See Notes on Psal 94.12 Obser 6. Where God's Grace precedes where John i. e. the Grace of the Lord goes before Christ which is his due place there usually followeth a plentiful an ample harvest a large crop of good willing of well affected souls So our Lord tells us Mat. 11.12 From the dayes of John the Baptist until now the Kingdom of Heaven suffereth violence After the Fathers harvest of good willing ones follows the harvest of the Son When the Evil One sowes also his Tares together with the Wheat Mat. 13.30 Whence we may take notice of the Fathers and Sons dispensations See Notes on Act. 11.26 As the dispensation of the Father leads unto the Son and where-ever that precedes the Son finds a plenteous harvest so where-ever the dispensation of the Son precedes there followeth the dispensation of the Spirit Joh. 14. v. 15 16 17 25 26. and 15.26 27. and 16.7 24. Under this dispensation men serve not God in the oldness of the Letter but in the newness of the Spirit Rom. 7.6 When the Spirit of God shall be poured upon all flesh Joel 2. which was not fully accomplished Act. 2. as appears Act. 1. when the number of them who were gathered together to receive the Spirit was only one hundred and twenty But that Promise shall be fulfilled when the Spirit shall be poured upon all flesh And that 's the harvest of the Spirit a plenteous harvest These three harvests have their proportionable joyful feasts Exod. 23.14 15 16. Abib Spica an ear of Corn which hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to the Father when we go out of Aegypt and forsake our sinful life which must be done in sincerity and therefore it 's called the feast of unleavened bread as St. Paul interprets Sincerity 1 Cor. 5. 2. The second the feast of harvest that 's the Sons feast who cuts down the iniquity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the harvest Therefore where they are dead to their sin the harvest followeth as Rev. 14.13 14 15 16. Esay 9.3 in the Margin 3. The third the feast of in-gathering the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of perfection even the fulness of the Spirit in the end of the year even the acceptable year of the Lord 2 Cor. 6.1 Repreh The Tares which hinder the growth of God's harvest the Tares are the Children of the wicked one Mat. 13.38 When the blade of the good Seed springs up then appear the Tares to hinder their growth When their iniquity is full these have their harvest Joel 3.13 Put in the sickle for the harvest is ripe Rev. 14. Exhort Grow we up in Grace and let us become an acceptable and plenteous harvest unto our God in Jesus Christ continue we in the good will and sincerity let us offer our first fruits unto God Alas we have no helpers the labourers are few when we are ripe the Lord will send one labourer or other to be helpfull to us Philip was sent to the Eunuch Acts 8. Ananias was sent to Saul Acts 9. Peter was sent to Cornelius Acts 10. Paul was sent to Macedonia Acts 16. Nor let us not doubt but if we continue in good will and sincerity the Lord of the harvest will send some labourers or other to us to cut us off our earthly root to bind us together in love and carry us into our Masters Barn 2. The Labourers are few Labourers in Scripture are either such as are afflicted with their sins as Mat. 11. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers or else such as take pains with and about others as an harvester about the corn so St. Paul of himself and fellow Apostles 1 Cor. 3.9 We are labourers together with God about what or whom It presently follows Ye are God's husbandry The labourers imployed in God's husbandry are either under the Law or under the Gospel under the Law the Levites Priests and Prophets they in outward Ceremonial Services these in express terms foreshewed the coming of the Messiah and conversion of the people unto him and prepared the way unto the Kingdom of God of whom saith St. Peter They ministred not unto themselves but to us 1 Pet. 1.12 The Levites Priests and Prophets under the Law laboured until John Mat. 11.13 administring the Ceremonial Services and the Letter of the Law All in their several ranks and degrees were labourers The Prophets made known the Will of God sowing the Word in the hearts of the people John the Baptist he prepares the soil wherein the Seed shall be sown and warns men to bring forth fruit worthy amendment of life Luk. 1.17 All these 1 Pet. 1.12 ministred the things that are now reported unto us 2. Other Labourers there are who enter into the field when these have done their work and reap that which the former have laboured in of both our Lord speaks John 4.37 38. Such labourers were the Apostles and all true Ministers of the Gospel They ripen them Eph. 4.11 12. These when it is ripe put in the sickle of mortification whereby they cut men off their earthly root These bind men in the perfect bond of love they bear them with patience as
who gave it And therefore these as in state and condition so in the Dialect they differ little from the damned Rev. 16.10 11. Obj. If the wicked will turn from all his sins that he hath committed all his transgressions that he hath committed they shall not be mentioned unto him This is to be understood of his timely return but such as these never return until it be too late until the master of the house be risen and shut the door Then indeed they shall strive and seek to enter in at the strait gate and shall not be able Luk. 13.24 They shall then seek the Lord Jesus yet die in in their sins for whither he goeth they cannot come Joh. 8.21 Let them well consider this who impute all sin and all iniquity unto one and the same spirit which they say acts in all men all things Jam. 3.11 1 Joh. 1.5 Obs 5. Though whosoever speaks a word against the Son of man it shall be forgiven him yet whosoever speaks against the holy Spirit it shall not be forgiven him Rupertus the Emperour being chosen King of the Romans in the year 1400 going to visit and repair the Cities to whom according to the custom many banished men resorted for his Patronage the Emperour coming to Spire great Sute was made to him that he would restore divers men who were banished thence Among the rest a Citizen of Spire when great Sute was made in behalf of him the Emperour inquiring the quality of every ones offence found this man a Blasphemer and therefore banished He restored all the rest but ratified the sentence of this mans banishment A pious Prince and follower of the Lord in the Text who though he pardon all sin and blasphemy yet him who speaks against the holy Spirit he forgives not Neither in this world nor in the world to come i. e. never as St. Mark hath it in the parallel to the Text Mark 3. But St. Mark who wrote more briefly ought rather to be explained by St. Matthew who wrote more copiously than St. Matthew by him Besides the doubt will remain whether sins be forgiven in the world to come yea or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually understood of the Age that was then to come which St. Paul calls the last dayes and the last time so the Apostle is to be understood Hebr. 2.5 the world to come the dayes of Christ in the Spirit Obser 1. Here then is no ground for Purgatory after this life as some and they of great Authority make use of it Obser 2. Sins may be forgiven in this world which was then to come It 's a part of the New Covenant when the Law of the Spirit of Life is written in our hearts and I will forgive their iniquities and will remember their sins no more Jer. 31.34 Obser 3. Sins may be retained and not forgiven in this world which have been connived at and not punished in the former world Mat. 18.34 This may be understood by Joab who slew Abner and Amasa and escaped but was put to death by Solomon 1 King 2. What is Joab but he who hath the Father and is under the Law of the Father 1. He slayes Abner the Fathers Light which is the Law for while we are under the Law we are against the Law He also slew Amasa that which exalts the people and what 's that but Righteousness which exalts a Nation Prov. 14.34 even the Righteousness of the Law Joab therefore is said to be too strong for David as Jephtha's Brethren Judg. 11. but Solomon he puts him to death Saul is a figure of the Law and first dispensation of the Father David of the second and Solomon of the third Thus Shimei escaped who blasphemed David but was put to death by Solomon Shimei is the Obedience who is Son of Gera Rumination and Meditation Such are they who have tasted of the heavenly gift Heb. 6.4 5. who fall away These may escape in the dayes of Christ's flesh David put him not to death but Solomon did Consolation Alas I find my sins as yet a burden unto me how then are they remitted unto me water out of its place is only heavy We are yet weak with him Christ according to the flesh hath his time of weakness with us but he shall appear in power and strength 2 Cor. 13.4 Acts 3. ult Rom. 11.26.27 But alas my heart condemns me In odiosis poenalibus litera sequenda est it is so in all the three Gospels Mat. 12.32 Mark 3. Luk. 5. not that sin against the holy Ghost but blaspheme against the holy Ghost Let them take notice of this who acknowledge God's Almighty Power in Creating and Governing the world yet shorten his hand and limit his power 2 King 7.2 He can and will destroy Antichrist with the Spirit of his mouth but they believe not that Christ can destroy their iniquities They believe that the Devil can make a perfect wicked man but they believe not that it 's possible the Lord whom they confess Omnipotent and Almighty that he can make a man perfect Do they not ascribe more Power to the Devil than to God himself Let them consider this who detract from the knowledge and wisdom of the only wise God Ezech. 8.12 Repreh The present Generation who in these dayes of the Spirit when the Lord hath promised to pour out his Spirit upon all flesh and when we ought to wait for the Consolation of Israel and the New Jerusalem to descend from above and the promise of that holy Spirit when now the Lord is endearing his Love unto us in the performances of all his precious Promises Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit but even they who have received the Spirit of the fear of the Lord not only withstand the motions and inspirations of the holy Spirit but even deny that any such measure of the Spirit is to be expected or hoped for hence it is that a great part of those who I believe have the fear of God in them yet proceed no farther than the very first Dispensation of the Father as if the height of Christianity consisted only in a velleity or half-will toward God and his Righteousness so that the good they would do they do not and the evil which they hate that they do which is no more than the Childhood wherein notwithstanding they set up their Rest O Beloved this cannot be done without damping the good motions of the holy Spirit in us We cannot here set up our Rest but we must needs withstand the good Spirit of God striving with us for were we plyable and obedient unto the holy Spirit did we yield unto the motions of it we should receive to our good will the Power of God for the subduing of all our iniquities for Act. 2. and 5.32 Joh. 14.17 should be fulfilled unto us But while now men content themselves in the lowest
dispensation and appease their clamourous Consciences with one form of Godliness or other and are outwardly minded measuring God's love by outward favours which may befall alike the good and evil as well him that sweareth and blasphemeth as him that feareth an oath Eccles 9.2 while men know no other worship of God then what may be seen or felt the holy Spirit of God puts forth its self and would work in us but finds no compliance no acceptance in us Lo he goeth by me and I see him not he passeth on also and I perceive him not Job 9.11 and 33.14 Exhort 1. Speak not evil blaspheme not the Spirit of God He deserves our best words speak good of his Name Exhort 2. Consider the danger wherein we are even of the greatest sin Prov. 22.3 if we be wise we will take heed not onely of that sin it self but of whatsoever leads thereunto as Adam charged our first Mother that she should not touch the Tree of Knowledge and the wise man his warning of us to take heed of the strange woman Prov. 5.8 Seeing therefore our standing at a stay and withstanding the holy Spirit in the good motions of it which would lead us unto Repentance Faith and new Obedience even to the subduing of all our Spiritual enemies we had need beware Obser Note the greatness of the sin When that Mongrel Levit. 24.11 had blasphemed the Name of God though there were officers among the people Rulers of Thousands of Hundreds of Fifties and Tens The people understood this sin to be none of the smaller matters to be judged by them but among the greater matters Exod. 18. and therefore they brought the blasphemer unto Moses 2. Nor held Moses the business to be other than of the greatest consequence in that he durst determine nothing of himself but appeal to the Majesty of the most high God 3. The Lord himself sentenceth the blasphemer to be stoned by the whole Congregation and Decrees for the future That whosoever blasphemes his God shall dye the death 4. His Parents are described of what Nation and Family they were and his Mother named that a brand of infamy might be set upon them who had neglected their Sons education and not brought him up in the fear of God Add hereunto what signal punishments were inflicted on blasphemers Cain despairs as thinking that God either would not or could not forgive his sin had a mark set on him And Pharaoh perished for his blasphemy Antiochus confesseth that all his troubles came upon him for the same cause 1 Mach. 5. and Nicanor that blasphemer his Host was wholly routed and himself first slain in the battel 1 Mach. 7. And the Constitutions and Lawes of Kingdoms and Common-weals have ratified this but of this before We have not to deal with such a God as judgeth superficially Heb. 4.12 Jud. 14.15 Wisd 1. When the Lord Jesus heard the Jews blasphemy against the Spirit Mat. 12.24 being to denounce this Sentence That their sin should not be remitted vers 25. He is said to have known their thoughts But is there not a Blasphemy beside that which is uttered by the mouth No doubt there is both in the heart and in the life for the fool said in his heart there is no God And since Blasphemies are reckoned among those unclean things which come out of the heart and defile the man surely they were in the heart before Mat. 15.19 Mark 7.22 Mat. 9.4 Mark 2.7 8. Act. 8.22 Simons blasphemy was in his heart There is also a blasphemy in the Life for as there is a denying of the Lord in Works even by them who in their words confess him Tit. 1.10 So is there also a blaspheming of the Lord in Life and Works even by those who bless him with their mouths Esay 66.5 Jer. 50.7 Zach. 11.5 Thus 1 Macchab. 1. we read of many abominations wrought by Antiochus as Idolatries Murders prophanations of the Temple c. but few words spoken throughout that Chapter Cap. 2.6 Matthias is there said not to hear the blasphemies that were spoken but to see the blasphemies that were committed And truly these seem to be the greater blasphemies as those which cause others to blaspheme The Lord judged David and gave him his life but because he had made the enemies of the Lord blaspheme his Child must dye 2 Sam. 12.13 14. And as truly as it was spoken of the Jews that through breaking of the Law they dishonoured God so that his Name was blasphemed among the Gentiles through them So no doubt by our sleighting of the Law of God as not belonging unto us and by our disobedience unto the Gospel and walking unworthy of it the Name of God and Christ and his Holy Spirit is blasphemed among Jewes Turks and Heathen Justinian the Emperour punished Blasphemers with death Lewis the Ninth of France stigmatized Blasphemers with an hot Iron and when sute was made in behalf of one Guilty he would not hear any Intercessor for commutation of the punishment but made this Answer I should count it an honour to me saith he if I should receive the same brand in my forehead if by that means I might free my Kingdom from the guilt of such a damnable sin Others have condemned them to shame in the Stocks or Pillory others have sentenced them to be cast into the Sea The Apostle who better knew the heinousness of the sin delivered over Alexander and Hymineus unto Satan that they might learn not to blaspheme It is observed by Historians that when punishment of this sin is omitted and blasphemers winked at the Great Judge of all the world takes the business into his own Cognizance and involves Houses Cities Kingdomes and Common-weals in a common ruine NOTES AND OBSERVATIONS UPON MATTHEW XIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery or mysteries of the kingdom of heaven but unto them it is not given AN Argument I hope that 's fit for this present Auditory and the occasion of this meeting for all men desire Knowledge saith the Philosopher and these are the times whereof Dan. 12. foretold that men shall run to and fro and knowledge shall be increased And the Text is a Text of Knowledge but every man is not a meet Auditor nor able to attain unto the knowledge of mysteries They are more proper for Disciples for to them this Text was directed and I hope there are many such and so fit for this Learned Assembly And if there be among you any such Athenian strangers who spend their time in nothing else but either to tell or hear some new thing which is the business of most men now a dayes the Text is fit for them too for it contains no less than matters of State the mysteries and secrets of a Kingdom And how seasonable is it now when the Lord is about shaking all the Kingdoms upon earth
men I pray ye what were the last Translators were they not men yes and worthy men some of them Martyrs but I pray you in whether of the Two is the more danger of resolving all into the Authority of men When we confine our selves to one which may nay doth err or fall short of truth in more than one place or in humility obedience and prayer unto the God of Wisdom to search the harmony and agreement of the Scripture with it self which is the best way of understanding it and to examine our own Ancient Translations as also other of the Reformed Churches abroad and to beseech the only wise God for the guidance of his spirit which may lead us into all Truth And truly Beloved I am not ashamed to tell you that this is my way of opening the Word of God The Reason why our Lord thus prospered with Wisdom may be considered in regard 1. Of the principle of wisdom in himself 2. Of the objects of it 1. The Principle of Wisdom in himself is no other than the spirit of Wisdom and Vnderstanding which the Lord promised should be upon him There shall come forth a Rod out of the stem of Jesse and a branch shall grow out of his Roots and the spirit of the Lord shall rest upon him the spirit of Wisdom and Vnderstanding c. and this spirit shall make him of quick understanding in the fear of the Lord Esay 11.1 2 3. and unto him God the Father gives not his spirit by measure Joh. 3.34 2. In regard of the objects exceeding various full of contingency and doubtful events the same spirit of Wisdom is a spirit of Counsel Esay 11.2 whereby every purpose is established as a ship by the ballast Prov. 20.18 And this spirit of Wisdom and Counsel knows all the reasonings of men goes through all understandings and however doubtful and contingent things may be in themselves yet they are seen and certain unto the spirit of wisdom Qui attingit à fine usque ad finem fortiter disponit omnia suaviter He reacheth from one end unto another mightily and disposeth and ordereth all things sweetly saith the wise man Observe then the transcendent wisdom of the King Christ surpassing all other wisdom in the world he prospereth with wisdom It is an excellent Rule Sapientis est in Consilio fortunam semper habere a wise man must in all his deliberations consider what may happen He must never intangle himself so in his plots never shut up himself so that if the worst come to the worst he may have a window to leap out at See a notable Example of this Mat. 22. Luk. 20.20 The Pharisees and Herodians hoped to have intangled him with a dilemma and so have either betrayed him to the Power and Authority of the Governour or else made him odious unto the people for should he answer that they should not pay Tribute they had their end then Pilate and Herod would both agree he was an enemy to Caesar if he should answer that they should pay Tribute they had their end too for then they would betray him to the fury of the people which was most what of Judas Gaulonites his Opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God alone is the Ruler and Lord of his People so that it was unlawful for them to acknowledge any external power of men over them which was not of their Brethren This was the cause of Jeremiah's troubles while he perswaded the Jews to yield to Nebuchadnezzar And there was not any mischief which befell the Jews whereof this Opinion was not the cause as Josephus observes so that it appears to have been a most treacherous question and that the rather because propounded by seeming Religious and Holy Men who came as it were to be resolved by him in a Case of Conscience Totius injustitiae nulla capitalior est quà m eorum qui tum cùm maximè fallunt id agunt ut viri boni videantur Observe then the wisdom he calls for a Roman penny whereon the Image and superscription of Caesar was which testified that Caesar was the Governour of Judea and while they used his Coyn they themselves tacitely acknowledged as much for as making Laws so Coyning Money these are peculiar to the Chief Governour Render therefore saith he unto Caesar the things which are Caesars To pay Tribute unto Caesar involves nothing contrary unto Gods Law If Caesar or any other Power prescribe any thing contrary to God's Law we must obey God rather than man so wisely our Lord escaped their treachery in common passing between both inconveniencies as when they would have cast him down headlong Luk. 4.30 he passed through the midst of them and went his way and withall left a sting behind him in their Consciences who under a glorious pretense of Piety and Holiness contended for subjection to worldly Governours and mean time violated their Oath towards God And as his wisdom was seen in defense of himself so of his true and faithful Subjects against all the subtil and malicious policy of worldly men for howsoever it be true that even worldly wisdom excells folly as far as light excells darkness while it contains it self within the bounds of it yet when it deviseth any thing against Christ and his Church it proves but madness and folly as a quick-sighted man may see far and not hurt his sight whiles he bounds it within his sphere and kenning but when he darts his sight against the Sun-beams or if he will look upon the Sun in his strength he may endanger the loss of his eyes So many the most wise and politick men see far in worldly businesses but if they plot against the Sun of Righteousness their wisdom will be turned into foolishness What mischievous plots used Pharoah against the Lord and his People but Exod. 1.9 10. the people increased Let us saith he deal wisely with them this he attempted to do two most mischievous wayes by abasing their Spirits and by murdering all the Males that should be born but as they afflicted them so they multiplied The Lord threatned to cut off from Ahab all his Posterity but Ahab hoped to elude that menace and to leave behind him a numerous Issue seventy Children whom he took care that they should be brought up and fitted for Government 2 Kings 10. but what followed but the ruine of him and his house What a plot had Herod upon Christ the new born King whom that he might not fail to kill he caused all Children of two years old and under to be put to death yea lest his own Son should be he he spared not him But later Examples there are and more proper to us What stratagems have there been and yet are used by that Ecclesia Malignantium against Christ and his Church in this and the neighbouring Kingdoms yet their plots hitherto blessed be God have been discovered and partly defeated why There is neither wisdom nor understanding
nor counsel against the Lord Prov. 21.30 Their wisdom prospers not against Christ Christ he prospers with wisdom saith the Text. 3. Observe then whither we may safely have recourse in times of straits and dangers whither but to the King Christ the Counsellour I believe there is scarce any man among us so wise in these dangerous times but he will confess he wants the advise of some wiser than himself To whom can we have recourse so safely and with so good success as to him who prospereth with wisdom When all Humane Counsels are at a loss when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the distress is remediless inter saccum saxum inter malleum incudem between Abraham's sacrificing knife and Isaac's throat He delights to shew himself in the mount it 's become thence a Proverb In the Mount will the Lord be seen Gen. 22.14 When the tale of bricks is doubled and the task-masters were grown tyrannical then comes Moses Exod. 3. When his people were intangled in the Land and the Wilderness had shut them in the Sea before them Pharoah and his Host behind them Then stand still and see the salvation of the Lord Exod. 14. In the time of straits when there is no evasion then in such a time when all our Counsels are at a loss Call upon me saith he he will be as good as his word he will not suffer ye to be tempted above what ye are able The Lord knows how to deliver the Righteous 2 Pet. 2. 4. Observe the reason of all those Geofalls errours in counsels ill successes losses and crosses defeats slurs and over-sights Mens Counsels and designs prosper not because not guided by Divine Wisdom Christ prospers with Wisdom and renders all Counsels adle and unprosperous which are not taken from him yea ye shall observe it that he over-rules the craftiest Politicians by simple and most foolish Counsel What Council ever foresaw all inconveniencies all mischiefs which would follow upon their Counsels what 's the reason Jerem. 8.8.9 Rom. 1.21 22. Because when they knew God they glorified him not as God professing themselves wise they became fools Quos perdere vult prius dementat God overthrows them The Pharisees took counsel against the Apostles to put them to death Act. 5.33 A most compendious way to suppress the Gospel and smother it as it were in the womb but Gamaliel propounds seeming simple counsel vers 38 39. but sure it was of God to defeat that wicked and ungodly counsel of the Jews to him they agreed the Text saith Hushai well knew that vain-glorious fools such as Absolom was would be soonest taken with swelling words of vanity Prudentis est in Consilio fortunam semper habere Te facimus fortuna Deam Coeloque locamus Achitophel 2 Sam. 16.23 whose counsel was as if a man had inquired the Oracle of God and that both with David and with Absolom He gave good counsel to Absolom 2 Sam. 17. the Scripture calls it so vers 14. David had not yet fortified himself when he was weary and weak Achitophel would have set upon him with four thousand men and have surprized him unawares Absolom having heard what he required inquired further and would have also the counsel of Hushai the Achite and he saith the counsel of Achitophel which he hath given is not good at this time it was not good indeed for David well what was Hushai's counsel better than Achitophel's nay his counsel was the most foolish that ever was given vers 11.12 13. yet was this most foolish counsel followed ye have the reason vers 14. God hath chosen the foolish things Consol Unto the faithful subjects of Jesus Christ who are obedient unto him hear his sayings and do them Happy thrice happy they such as our Lord likens to a wise man who built his house upon the Rock Mat. 7.24 We call him Lord and Master and our King and indeed so he is Then build upon his words the words of Christ are either 1. Such as declare him the head the corner stone the door the Author of eternal salvation unto those who believe or else 2. Such as require our obedience of faith And then look through the whole Word of God what is required of thee do it endeavour withall thy heart that thou mayest receive strength to do it There 's no dissembling with him with whom we have to do Heb. 4.12 without this there is no salvation with it most certain salvation If now thou be such a wise man who thus buildest thy house upon the Rock Christ no rain of temptation nor floods of ungodliness nor the winds of false doctrine which blow from every quarter shall shake that house for it is builded upon a Rock Upon this Rock Christ builds his Church of Believers and obedient men and the gates of hell shall not prevail against it no counsel against thee shall prosper no weapon that is formed against thee shall prosper Esay 54.14.17 But what ever thou shalt do shall prosper Exhort To guide our affairs by Christs Wisdom 1. In regard of Christ He prospereth with wisdom his Name is called Counsellour Esay 9.6 and the spirit of Counsel rests upon him Esay 11.2 He is wise faithful good how ready to hear good men before they call Esay 65.24 2. In regard of our selves who are obnoxious to ignorance and errour So that the way of a man is not in himself nor is it in man that walketh to direct his steps Jer. 10.33 he is like a Traveller in an unknown way stat incertus est 3. The things also themselves are so intricate and that the rather that they might force us to the best Counsellour Obj. But I have sought the Lord in his Ordinances by Prayer by Fasting hearing the Word by Communicating with him receiving the blessed Sacrament yet he hears us not nor delivers us Truly Beloved these are all the Ordinances of God but I observe it and so may you that we magnifie these Ordinances which may be done outwardly by all men but neglect those which Moses calls God's Ordinances Lev. 18.4 Ezech. 11.20 and in obedience to these we must seek counsel of Christ and not only in 1. Prayer Esay 1.15 10. 2. Fasting Esay 58.2 4. 3. Hearing the Word Ezech. 33.30 4. Receiving the Sacrament of these it is said Luk. 13.26 27. Then shall ye begin to say we have eaten and drunken in thy presence I tell you I know you not We seek the Lord in these Ordinances not in those Commandments of God and then God will not guide us but if we pray as David did Psal 32.7 Thou art my hiding place and the Lord answers vers 8. I will instruct thee and teach thee He hath given us former advice and we have neglected it Job 28.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And unto man he saith the fear of the Lord that is wisdom Mich. 6.8 And what doth the Lord require of thee but to do justly love mercy
word here mentioned is plural hence we may observe a notable argument of mans fall from his God surely since the heart is fons omnium actionum ad extra the actions of most men are most unlike unto God it cannot be but their Fountain hath been imbittered Neque oculos ad concupiscentias sumpsimus neque linguam ad multiloquium nor our ears to hear evil words nor our belly for the sins of the belly nor our hands for violence nor our feet ad vagam vitam nor was the spirit implanted in us that it should be insidiarum fraudum iniquarum cogitationum formator Tertul. de Spectaculis chap. 2. This justly reproves too many of us who though our words thoughts and actions be evil and sinful which cannot be denied yet we will alledge for our selves that our hearts are not so Thus we have heard many plead for themselves though they live so and so though their actions as they will confess be full of infirmities yea they will say that they sin in every thing they think speak or do yet they will add they have as good an heart to God-ward as the best Lasciva est nobis pagina vita proba How can that possibly be if the thoughts words and actions be evil for out of the heart proceed evil thoughts And an evil man out of the evil treasure of his heart bringeth forth evil things if the things be evil which proceed from the evil heart the heart is also evil out of which they proceed But the heart is deceitful above all things and suggests excuses and plausible reasons for vain words and thoughts yea and actions also for the thoughts are unruly but where is the fault Ecclus. 25.24 25 26. art thou set to be Lord of thy thoughts 2 Cor. 11. and yet sufferest them to gad what we read Jer. 4.14 How long shall thy vain thoughts lodge in thee This we read otherwise in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long wilt thou cause thy vain thoughts to lodge in thee The holy Spirit blames us that we suffer them to lodge in us which it would not do unless he knew that we had power to dislodge them Hence they are to be reproved who say the thoughts are free and so they make little account of them whether good or evil It 's true indeed that the thoughts ordinarily without our choice glide into our minds and hearts as the light into a room but whether these be good or evil they are not free from God's knowledge and cognizance And he judgeth the thought of foolishness to be sin Prov. 24.9 and 15.20 the thoughts of the righteous to be right Prov. 12.5 And if the Lord take cognizance of them and judge them sinful surely the sinful man is liable to punishment for them Therefore St. Peter directs Simon to pray that the thought of his heart might be forgiven him Act. 8.22 It is true indeed that the judgment of the heart and thoughts belong not unto mans judgment man cannot judge of them Consol Alas my vain thoughts lodge in me Heshbon prevails over me Mistake not thine own state poor Soul the thoughts are quick and nimble motions which it's possible may be indifferent or naturally good or if evil happily not evil to thee There is an open passage from all sensible things to the senses as they say Quodlibet visibile radiet Every thing sends forth a species or image of it self The like we may say of other objects in regard of their respective senses and the way lies as open from the senses unto the common sense and fancy and thoughts If now the thoughts be evil as injected and cast into the Soul by the evil one its evil to thee only if thou entertain it If you feed a dog he will be sure to resort to you if you beat him away and be constant and earnest in so doing he will be gone and look at you as his enemy even such are our thoughts to us as we are to them They fawn upon us as if they loved us if we give them good entertainment feed them with consent and delight in them they will abide with us and lodge with us Jer. 4. but if we beat them away with the staff of the Law as the Chalde paraphrast calls it Psal 23. they will forsake us The Lord knows the thoughts of man that they are vain Psal 24. but then follows Blessed is the man whom thou correctest O Lord. 'T is true a Dog is impudent his Epithet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shameless and our thoughts they are bold and obtrude themselves upon us They were so bold so unseasonable and sawcy that they intruded into the company of the Disciples even at a time most unseasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord complains of them They came about me like bees Beelzebub is the God of Ekron 2 King 1.2 who hath his name from flyes the God of flyes as Macrobius calls him he injects and casts his evil thoughts into the souls of men which are impudent as flyes are and though you beat them away they 'l return the only way is to kill them As they say it was Domitian the Emperour's busines to kill flyes A laudable work it will be to mortifie thy vain wicked sinful thoughts Exhort Dislodge our evil thoughts they are the fountain of all evil words and evil actions which are derived from them When we go about to remove these we strike at the very root of bitterness that springing up troubles us Hebr. 12. and that which if it be suffered to grow up will soon extirpate and root up all good remaining in us Sehon is the King of the Amorites even eradication or rooting up the King of bitterness or rather of the great talkers or great thinkers or opinionated men He dwelt at Heshbon in the thoughts Numb 21. Jer. 40. it 's possible to subdue them as they subdued the Zamzummims by the same reason he perswaded them it was possible for God to subdue all the Canaanites Zamzummim is prava cogitatio Confer Deut. 2.20 21 22 23. compared with 24. Entertain Shamgar and his holy thoughts hereby the fire of love will be kindled in our souls Meditate on God and his wayes and works Hegle brought up Esther how precious are thy thoughts unto me Retire unto thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12.1 Commune with thine heart Nunquam tam benè quis exit quin sit intus manere melius When the heart is let loose and the thoughts not held in the bridle a thousand imaginations fill the soul and dispose it unto heavenly things Ezech. 8.8 Out of the heart proceed murders That which our Lord saith first comes out of the heart is of general Nature and so in good order set first all those which follow are more special and indeed effects of the first But let us enquire into the reason of our Lord's method do not the sins against the first
him This inordinate desire and wrathful and envious disposition is from the Evil One who is called Abaddon and Apollyon and a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we find 1 Joh. 3.11 12. whence the Greek Tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to kill The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders is here in the plural number and implyes many kinds of murder whereof one outward the other inward for whereas the Law is Spiritual it extends not only to the hand and outward parts of the body but reacheth also unto the inward affections and acts of the Soul and Spirit for there is a murdering heart as well as a murdering hand as well affections of wrath and hatred carrying us forth to kill as feet swift to shed blood Murders proceed out of the heart Our Saviours main drift in this Scripture is to point at the source and fountain of murders not to speak much of the outward man slaying and killing of men which was the only murder which the Pharisees knew As for the outward murder of what extent it is and what punishment is due unto it humane Laws civil and municipal take cognisance of it but the Law is spiritual whereunto our Lord here directs us The spiritual murder is committed against ones own soul or against ones Neighbour or against God himself and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self murderer 2. Spiritual murder is committed also against ones Neighbour Matth. 5.21.22 1 Joh. 3.15 3. There is a spiritual murder of the Divine Nature and the Lord Christ three ways 1. In Adam when his innocent nature in any is murdered Rev. 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in any are suppressed Heb. 6.6 These and such as these the Scripture calls Murders for whereas every sin hath the name from the end whereat it aims and is to be esteemed according to the will and purpose whence it proceeds as wrath envy or hatred against our Neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malicious is a murderous will and purpose although really and in the event they murder not their Neighbour even so the wrath envy and malice against the Lord and his Christ may be called murders although they proceed no farther than the perverse will ye go about to kill me Joh. 8. So Traitors are esteemed and suffer death according to their will and purpose although they effect it not Obs 3. Hence we learn to judge our selves and others if angry malicious if hateful and hating one another yea hence learn the bloody mindedness of this present Generation What murdering and malicious hearts full of rancour and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this Doth he hate his Brother He is a murderer although he touch him not 1 Joh. 3.15 Repreh 1. Pharisaical men who please themselves in some outward civility not knowing or not acknowledging that they have crucified and slain the Lord Jesus in them 2. Wilful murderers Heb. 10. who slay the Lamb in cool blood as when David slew Vriah the light of the Lord the parable is of a lamb slain Consol This is mere Doctrine Alas if to be angry with my Brother be no less than murder if he who hates his Brother be a murderer what shall become of me I have been angry and hated my Brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envy and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be done in love and kindness 1 Cor. 16.14 Joh. 3.21 But alas thoughts of revenge assault me These are the Messengers of Sathan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel keep these revengeful thoughts fast at the door give no consent unto them they come to take away thy head The head of every Believer is Christ 1 Cor. 11. If thou consent unto them thou openest the door of thy heart and lettest them in while thou keepest them without door they cannot hurt thee No evil without thee no not the Deuil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more than any good can help thee if it be without thee Consol 2. Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus happily this thou hast done indeed who hath not done it Yet despair not There is a twofold murder as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other unawares And both these ways the Lord Jesus hath been murdered There are who have slain him wilfully Heb. 6.4 5. and 10.26 2. There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. There is one in the midst of you whom ye know not Such an ignorant murderer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly yea and he is a pattern to them that offend Acts 3.17 The greatest sin without hatred pardonable Deut. 19. The greatest good work without charity impious 1 Cor. 13 yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then flye to Kadesh i. e. to Holiness This counsel the Prophet Esay gives Esay 1.16.17.18 And Daniel to Nebuchadnezzar Dan. 4.27 This Kadesh is in Gâ—lilee i. e. Conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee i. e. to turn to the Lord Acts 3.13 This City of refuge is on a mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it Therefore it s said to be in the tribe of Nephtaly such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood Eph. 6 2. yea we must go about this work early therefore the second City of Refuge is Shechem which signifieth early This also is in a mountain hard and difficult in ascent in the Tribe of Ephraim in fruitfulness growing and encreasing Thus doing we shall come to the third City even Hebron the society of
suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
it were all one if our Lord should say to this young man Thou shalt not at all enter into Life why because the Condition of entrance is impossible which 't is very unlikely our Lord should say to this young man whom he is said to love Mar. 10. Hence it appears that the Commandments of God must be kept there is a necessity that they be otherwise we cannot enter into Life Whereas there is a two-fold necessity Praecepti and Medii they are both here How often is the keeping of Gods Commandments enjoyned throughout the Scriptures and how often are they set down as a means whereby we may obtain Eternal Life Exhort Keep the Commandments of God Means Faith working by Love Doth a man believe and love God What will not his Love enforce him to do See Notes on Exod. 20.3 6. NOTES AND OBSERVATIONS UPON MATTHEW XX. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Jesus answered and said Ye know not what ye ask Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with they say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father OUr Lords Entertainment of Two ambitious importunate Suitors 1. Reproving them Ye know not what ye ask 2. Expostulating with them Can ye drink of the cup that I drink of which they say they are able to do 3. He answers their Suit That it is not his to give but to those for whom it is prepared 1. James and John knew not what they asked 2. Our Lord asks them whether they were able to drink of his cup and be baptized with his baptism 3. James and John said they were able 4. Our Lord foretells that they shall drink of his cup and be baptized with his baptism 5. To sit on Christs right hand and on his left is not his to give but to those for whom it is prepared of the Father James and John knew not what they asked A sharp Reproof for in reason what a man petitions and asks for he first in words desires and what he desires he first knows and therefore their petition was justly blame-worthy that they knew not what they asked Obser 1. The unseasonable desires of flesh and blood for our Lord had newly told them of his sufferings Reason 1. Why they asked 2. why they knew not what they asked 1. These are the Petitioners who are named in Mar. 10. without mention made of their Mother She is here suborned by her Sons and might therefore seem more probably to undertake their Suit because she had been now a constant follower of the Lord Jesus as none of all the Apostles Mothers had been Besides she might well have observed that of all the Apostles her two Sons with Peter only had been honoured with Sirnames they only had been taken apart from the rest and had been made partakers of somewhat which the rest knew not Mar. 3.17 Mat. 17.1 as the transfiguration Mar. 5.37 Parents are not slow in taking notice of favours done to their children and therefore she looked at them as at rising Suns and such as were like to be favourites in the Kingdom of Christ which they now looked for Besides James and John as some conceive were kinsmen to our Lord according to the flesh and therefore they and their Mother thought it reasonable that he should grant them whatsoever they should desire Mar. 10.35 Peter only was promised the keyes of the Kingdom of Heaven Mat. 16.19 c. He as they conceived would be the only stumbling stone in their way to preferment whereupon they thought fit to put in betimes and move for a promise 2. Why knew they not what they asked They had heard our Lords promise Mat. 19.28 and therefore they desired places of great profit honour and ease for all those are comprehended in their Petition 1. They desired wealth in the Kingdom of Christ 2. Honour in the Chief Places about the King the right hand and left in his Kingdom And 3. Ease they would sit at the right hand and left hand of Christ in his Kingdom and dispose of all things in it like Kings and Compeers with him they dream'd of things Humane and of this world whereas our Lord spake of things Divine and of the world to come Whose Kingdom is not of this world Obser 1. Christ's Kingdom is a Spiritual Kingdom and they were yet Carnal and therefore not in a capacity of knowing the Kingdom of Christ The Natural man knows not the things of the Spirit of God 1 Cor. 2. Obser 2. Note hence the ignorance of flesh and blood who know nothing of Christ but according to the flesh they know only what is worldly and fleshly and dream only of a worldly Kingdom and are ambitious and at strife about places in a worldly Kingdom Though our Lord had told them plainly the Kingdom of Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that his Kingdom was not of this world yet Luk. 24. they were further instructed to the same purpose And though the Apostle tells us plainly wherein the Kingdom of God consists Rom. 14. men fancy themselves heirs of Gods Kingdom by their Carnal conceiving Obser 3. Note here the nature and property of flesh and blood it 's alwayes plotting projecting petitioning for it self it s own proft its pleasure it s own preferment Repre Their vain imagination who fancy to themselves a Soveraignty and Rule due to themselves over persons and things by a false perswasion of being heirs of Gods Kingdom whereunto they have not attained who presume to sit and rule over the hearts and consciences of others who have not yet gotten the rule over their own spirits such were James and John Luk. 9.49 and again vers 54. the like we may say of all Novices they are ambitious of domineering and ruling over others an evident sign that they have not yet received the Spirit of God as James and John as yet had not Alas if men knew or considered the danger of being an Over-seer or Pastor over others if he well pondered what the Apostle saith He who desires the office of a Bishop desires a good work he would answer to that question wont to be propounded Vis Episcopari truly not feignedly or for fashion Nolo The fruitful Vine Olive and Fig-tree refused the promotion over the Trees It was the pricking bramble bush that was ambitious For what poor man that 's wise would desire a multitude of Children which he cannot feed or maintain Who would willingly bear the burthen of many others when himself already hath his load who being himself weak will cumber himself with the weakness of others Wherefore layest
thou the burthen of all this people upon me saith Moses Numb 11.11 18. Who is weak and I am not weak Who is offended and I burn not saith St. Paul 2 Cor 11.29 Repreh Their presumptuous and ambitious conceits who preposterously imagine to themselves Life and Salvation the Kingdom of Christ everlasting Glory without tasting of Christs cup without being baptized into his death without suffering with him This is one of Satans the Grand Deceivers stratagems In malis tollit finem à mediis He told our first Mother Ye shall not die though ye eat In bonis tollit media à fine Our Lords rule and order of obtaining his Kingdom is If ye suffer with him ye shall reign with him Satan perswades men they shall Reign with Christ without suffering with him These are the thieves that climb up into the Kingdom another way by some imagination 2. Our Lord asks whether they are able to drink of his cup and be baptized with his baptism which supposeth that he himself was to drink of a cup and to be baptized with a baptism The Cup notes a portion either of good or evil and here it signifieth our Lords passion as appears Mat. 26.39 And the following part of the Sentence the baptism that I am baptized with imports as much even baptisma sanguinis as is implyed Luk. 12.50 which yet was not extant in Ancient Copies Both these import our Lords sufferings of all kinds both those which are called by Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Hebr. 2.18 Now as these words suppose our Lords drinking of his Cup and baptizing with his baptism so they enforce his Disciples participation of both which our Lord here asks them whether they were able to do Are ye able to drink of the Cup c. The Reason why doth our Lord ask this question The main and principal reason is That order which the God of Order hath set in things by which men must pass The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which it often answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here properly understood but figuratively and so we read sometimes of a Cup which the Disciples and followers of Christ drunk of sometimes of a Cup which the ungodly and wicked the Disciples of Antichrist Sin and Satan drink of both which Cups are sometimes distinguished as 1. Psal 11.6 God rains upon the ungodly snares fire and brimstone this is pars calicis eorum but Psal 16.5 The Lord is the portion of mine inheritance and of my Cup. 2 Sometimes the Cup is the same but Gods people begin to drink of it and ungodly men drink the dregs of it Psal 75.8 In the hand of the Lord there is a Cup and the wine is red The Cup whereof the Believes and followers of Christ drink is the Cup of his Passion or Compassion and suffering with Christ This is the same which is administred in the Holy Sacrament when we profess our suffering with the Lord Jesus and shewing forth his death until he come 1 Cor. 11. This hath the name of a Cup 1. In regard of the measurableness of the passion or suffering with Christ 2. In regard of the inward participation and drinking of it 3. In regard of the effect or operation which it works in those who drink of it as a medicinal potion works the cure of the sick patient Both the Cup and the Baptism suppose the Spirit and Life in good measure in those Believers who drink of it and are baptized with the baptism wherewith Christ is baptized for so we are made to drink into one Spirit which is as fire Mat. 3.11 And the Lord Jesus baptized with the Holy Ghost and with fire This Spirit of Christ is his true blood and life which is shed for many even for all Believers for the remission and cleansing of their sins And this he requires of us that feed of the Living Bread which is the true word and flesh of Christ which was given for us and for many that we become partakers of the good life of the word which is to drink the blood and life and spirit of Jesus Christ and through the deadning and burying of our sinful life to become wholly united and joyned to him in our inward man in a new life and spirit Hence proceed the sufferings of Christ and of those that are Christs even from the life He knew that for envy they had delivered him When the Sun was up the good Seed which began to thrive and grow up was scorched Mat. 13.5 6. i. e. as our Lord interprets it vers 21. If tribulation and persecution ariseth because of the word And they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Luk. 8.15 Obser It is neither in our power by Nature nor in our choice to drink of the Cup which our Lord drinks of That strait and narrow way of mortification and suffering our Lord saith That many shall seek to enter into it and shall not be able Luk. 13.24 It is a gift of God to drink of the Cup which Christ drinks of Phil. 1.29 Vnto you it is given not only to believe but also to suffer Christ drinks of this Cup when he suffers contradiction of sinners against himself when he suffers death it self so he prayed Let this Cup pass by me This Cup of his passion he drinks for the propitiation and atonement of mankind as men take a potion for the serving of their bodies and the arm is let blood Christ is the arm Thus also baptism is understood being another metaphor whereby the same thing is meant The Lord makes tryal of us in our Conversion and turning unto him whether we be fit for the Kingdom of God yea or no He tryes our wills Luk. 9.23 He tryes our power and strength Prov. 17.3 Ecclus. 2.5 Thus Gideon tryed his Soldiers by their drinking water whether they were fit for him yea or no. And the Lord Jesus who is the true Gideon who treads under and breaks and cuts off the iniquity he tryes us by our drinking the Cup of his passion whether we be fit to tread upon Serpents and Scorpions c. The Eagle proves her young ones by looking on the Sun whether they be genuine or not And the Lord he tryes the Eagles which are gathered to the carcass to the Conformity of Christs death to feed on his flesh and drink his blood whether they be able to look on the Sun that 's tribulation and persecution as our Saviour expounds it Mat. 13. v. 6. with v. 21. whether they can drink of his Cup the Cup of his Sufferings whether they can be baptized into his death Consol To the younger Disciples of Christ who think it strange that they should be entertained into Christs School poculo salis 1 Pet. 4.12 Joseph gave order to him that was Overseer of his house That he
parabolical Narration of the King of Kings his provision of an Heavenly Marriage-feast 2. His invitation of Guests Jews and Gentiles and 3. His dealing with them The invitation is double The words I have read are a part of the latter invitation wherein we have these two parts 1. The vocation or invitation it self Come to the Marriage-feast 2. The inducement or motive to come unto this Marriage-feast All things are ready As the words are in themselves an Exhortation enforced by a reason so I intend to handle them If I shall first have explained the meaning of the words for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synechdochical such is the fulness of the Word of God they signifie more than they seem at the first view 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifying not only the Marriage it self but the Feast of Heavenly Virtues and Graces and therefore the Syriac word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast or Banquet properly of Wine So also that which is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 2.1 is in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symposium a banquet of Wine So likewise this hortatory word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not only a bare coming unto this feast of Graces but a yielding a willingness a desire to partake of it as also in our English to be willing or yielding is to be coming The Analogie between the Spiritual and Heavenly Graces and a Feast are in the Substance and in the Circumstances And in the Substance the notion of a Feast imports variety and abundance of the best and choicest meats and drinks fit for sustenance and delight which the Scripture is copious in reciting and that with accommodation to the kinds of food used in the Eastern parts of the world at their Feasts they being otherwise wont most what to feed on the fruits of the earth as appears 2 Sam. 16.1 Bread and raisons and summer fruits and 17.28 wheat and barly and flowre and parched corn Except in times of feasting as appears besides by Esay 22.13 God called to weeping and mourning and they feasted slaying of Oxen and killing of Sheep Jam. 5.5 Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter for then as in the Text there was slaying of Oxen and killing of Sheep and such provision mystically the Lord makes for his Guests Oxen and fatlings beasts fat things full of marrow bread and wine wine on the lees well refined c. Esay 25. And all these and more then all these represent Christ with all his Graces and Virtues Abundance of Righteousness it runs down like a mighty stream Amos 5.24 And abundance of peace running down like a river Esay 66.12 and joy unspeakable and full of Glory 1 Pet. 1. For he is that Spiritual meat 1 Cor. 10.3 4. that Flesh Joh. 6.55 that wine that bread that came down from Heaven Joh. 6. v. 51. He is the Lamb the Sheep the fatted Calf the Heifer yea all those Sacrifices which Solomon Hezechias and Josias offered all figured out Christ and Christ alone unto us and all too little In whom are all the treasures of the wisdom and knowledge of God in whom all the fulness of the Godhead dwells bodily Col. 2.9 Who himself is all things Col. 3.11 So that as the bread which God gave his people in the Wilderness had in it the delight of every taste even so Christ the Heavenly Manna hath in him the virtue relish and efficacy of all Spiritual food meats and drinks and is able to content every delight and is agreeable unto every taste Wisd 16.20 21. And very fitly is Christ compared to the food of this heavenly Feast for 1. As food is the support of Natural Life bread strengthens mans heart and wine makes it glad Psal 104.15 So Christ is the nourishment and sustenance of the Spiritual life which gives life unto the world Joh. 6.33 And is the gift of God for that end Psal 104.27 28. These all wait upon thee that thou mayest give them meat in due season when thou givest it to them they gather it when thou openest thy hand they are filled with good and so is Christ also for the same end the gift of God Joh. 4. yea he gives himself for the life of the world Joh. 6.51 There must be a mutual application and union between the nourishment and the body nourished so between the Soul and Christ and therefore the Lords Supper is called Sacramentum unionis and in our ordinary speech the Communion Without food the body perisheth and without Christ the Soul Vnless ye eat the flesh of the Son of Man and drink his blood ye have no life in you These beside many more are the resemblances of Christ unto food at this heavenly feast if we respect the nature of this feast and the substance of it 2. In regard of the circumstances the analogies and resemblances may be many in regard of the Feast-maker the musick the mirth the dancing the attendance it is a marriage feast 1. The Maker and Master is the great King of Kings God the Father he gives his Son the Bridegroom to the Church his Spouse Joh. 3.16 and he the very same gives the Bride the Church unto his Son Joh. 6.44 No man can come to me except the Father which hath sent me draw him which becometh flesh of flesh and bone of his bone yea of one spirit with him 1 Cor. 6. being thus joyned in this Heavenly and Spiritual Matrimony 2. The Musick at this Feast is the harmony of all the Graces and Virtues knit together Virtutes sunt connexae in the good Conscience which it self is the continual feast Prov. 15.15 This is the musick at the banquet of wine Ecclus. 49.1 Hence 3. Ariseth the Mirth which God commands should be at his Feasts Deut. 16.15.14 Thou shalt rejoyce at thy Feasts surely rejoyce But is there any need that the Lord should command joy at feasts He speaks not there of the joy of wild Asses nor of the joy that runs over at the mouth but of that which the stranger intermeddles not withal that joy unspeakable 1 Pet. 1. The joy which proceeds from Righteousness Rom. 14. 4. At the Lords Feasts eating and drinking and dancing and making mirth Judg. 21.19 20 21. The word which signifieth to keep a Feast signifieth also to dance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart danceth for joy Psal 28.8 5. The Attendants at this Feast are the Holy Angels whom God hath made for this purpose Ministring Spirits Hebr. 1. yea Christ himself he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garment of a servant Phil. 2. and is among us or in us as he that serveth Luk. 22.27 He according to our decorum and fashion at a Marriage-feast he himself gives himself and makes his Servants to sit down to meat and comes forth and serves them at this
great but nothing at all without Charity Yea on the contrary the very least and meanest duty performed from this principle as the giving of a Cup and but a cup of water and that cold water it looseth not the reward a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say He shall have a great reward Mat. 10.42 Yea to do our Neighbour the greatest evil if not out of hatred was pardonable and a means found for his safety Deut. 4.42 yea though he kill him not though he do him no harm yet if he hate him he is a murderer he is reputed to do him the greatest hurt 1 Joh. 3.15 So that it appears as commodious and profitable as just and reasonable that we love the Lord our God with all our heart c. Not that the love of our God is purchased or that it looks at a further reward but upon our love of God there follows a reward as St. Bernard Non sine praemio diligitur Deus etiamsi absque praemio in luctu diligendus sit Deus And that reward what is it but he himself that is beloved Gen. 15.1 2. habet praemium sed id ipsum quod amatur as he goes on for so he loves them that love him which is his second love Prov. 8.17 But for our better understanding of this reward we may distinguish it into that which we obtain in this life and in that to come According to the distinction of the Schoo◠that Beatitudo is either Viae or Patriae that Beatitudo viae is our Union with God by Faith and Love and he that is thus joyned unto God is one spirit with him that loves him happy union when it comes to pass he loves all the souls of those that love him he keeps his mercy for thousands of those that love him Exod. 20. Dan. 9.4 And all things work together for good to them that love him Rom. 8.28 2 Cor. 3. O blessed Union I would to God we did well consider of it what a deal of toil it would save us for I beseech you what do we seek for in our looser time of youth in pleasures of all sorts but only the best good what else but the same good in our riper years in pursuit of honour and reputation what follow we after in our old age but the chief good in wealth we think 't is there as he that said he had much good laid up for many years Thus we pursue the best good all our life long and but catch at the shadows of it embrace nubem pro Junone Thus Impii ambulant in circuitu they go about and about and pursue the chief good throughout all the Creatures in particular and say who can shew us any good Beloved to shew you uno intuitu all at once what we all desire and seek for as it may be had without all this trouble Ostendam tibi omne bonum I will shew unto thee all good 'T is our God and thus to love him is to have him This is the goodness that God hath laid up for them that love him and that before the eyes of Men. 2. But as for that Beatitudo Patriae 't is beyond expression Eye hath not seen nor ear heard nor hath it entred into the heart of man the things which God hath prepared for them that love him yet the Spirit of God sets this reward out by the most glorious things we either see or hear of or can enter into our heart For 1. What 's more glorious than a Crown and a Kingdom but God shall give the Crown of Righteousness to every one that loves him 2 Tim. 4.8 the Crown of Life to those that love him Jam. 1.12 The Kingdom of Heaven to those that love him Jam. 2.5 But perhaps so long an Exhortation was not needful for we do love the Lord our God with all our heart with all our soul and with all our mind Would God we did but it 's as easie a matter to discover whether we do or not as 't is to say we do wherefore I appeal to thee who ever thou art whither stands the bent and inclination of thine heart Is it towards God and the doing of his Will or towards thy self and the doing thine own Will and Pleasure or because the heart is deceitful dost thou seriously endeavour with all thine heart with all thy soul and with all thy mind and with all thy strength to keep the Commandments of thy God You know Beloved yea and the world knows too whether it be thus with us or no if it be so how comes it then to pass that there is so much hearing now a days what the Will and Commandment of God is and so little practice of it so much holy conference and so little holy doing Some Religious prattler would say That the Commandments of God are done to our hand and that there 's nothing now to be done by us but to believe that they are done for us and to talk of them A Generation of men like those in Ezechiels time They come unto thee saith the Lord to Ezechiel chap. 33.1 2. as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their Covetousness for they hear thy words but they do them not Alas they consider not what Christ himself saith Joh. 14.21 If ye love me keep my Commandments and therefore the love of God and keeping his Commandments are joyned together as being of one and the same nature as Exod. 20. Dan. 9. beside other places nay in express terms This is the love of God saith St. John that we keep his Commandments 1 Joh. 5.3 But if these fall short of the holy Commandment what shall we say of others who yet pretend and would be thought to love God with all their heart though they make not so great an outward shew of it as they are wont to say But if a man love me saith our Lord he will keep my words and my Father will love him and we will come unto him and dwell with him Joh. 14.23 Christ knocks at the door thy heart wherewith thou sayest thou lovest him and would fain enter prae amore excludis foras dost thou shut him out of doors for meer love dost thou burden him for love Here we may mind you of that Proverb The old Cart lasts longer than the new dost thou wound him for love Thou pretendest thou lovest God I appeal unto thee Art thou not a lover of pleasure more than a lover of God dost thou not rather love to inveigh against others for not loving him than to love him thy self dost thou blaspheme that worthy Name of Christ by which thou art called dost thou not again by thine oaths raise those wounds wherewith thy God and Saviour testified his love unto thee This is not so much as to shew
words receive their restriction from those immediately before The Scribes and Pharisees sit in Moses chair To sit in the Chair of Moses is to teach the Doctrine of Moses and all things whatsoever the Scribes and Pharisees so teach both the Disciples and the multitude must observe and do for our Lord speaks to both v. 1. The word rendered to observe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep in that habit of the heart which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apotheca the Treasury of practicable Principles inclining the Soul to act and do Hence it is that the word very often enjoyns both these To do all things whatsoever the Scribes and Pharisees bid us is opere adimplere to accomplish it in very deed See Notes on James 1.22 To bid is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to command as dico i. e. jubeo Doubt Must we then hear all indifferently who ever come to us in the name of Teachers whether they set up themselves for such or be set over us by men or else are sent by God some there are that infer so much from our Saviours words here No doubt we ought to hear or may hear all Teachers not that all or any ought to impose their own Dictates and Opinions upon us nor that we should take upon trust all that falls from them as the Scribes and Pharisees would impose upon the people to believe whatsoever they taught them but so far forth we may and ought to hear as to try the spirits whether they be of God or no 1 Joh. 4. Observ 1. All things whatsoever the Scribes and Pharisees bid the Disciples and the Multitude observe and do i. e. all the Law of Moses is to be taught observed and done for else we make void the Law unto our selves Observ 2. All things whatsoever not some part only See Notes as above Observ 3. Religion is practical and consists in doing ibidem Observ 4. The Truth of God is not prejudiced by the wicked and ungodly Teachers of it They say there is a precious stone in a Toads head Observ 5. Good men the Disciples of Christ are commanded to observe and do the Dictates of the Law though given by the Scribes and Pharisees hypocrites Though Annas and Caiaphas were wicked men our Lord obeyed them as also Herod and Pilate and is therefore called a Saviour of Rulers Esay Nor did Elkanah forsake the Ordinances of God although they were administred by wicked men Elkanah went up yearly to worship and sacrifice to the Lord of hosts in Shilo And the sons of Ely Hophni and Phinees were there Observ 6. The Teacher must speak with authority Whatsoever they bid you observe and do Therefore the Lord saith to Jeremy 1.17 Truss up thy loyns and speak unto them all that I command thee lest I confound thee before them And the Apostle Lift up thy voyce like a trumpet with all authority Tit. 2.15 So the Lord Jesus who spake as no man spake who teacheth like him He taught with authority Matth. 7.29 The people ought to know in whose Name they come whose Word they speak whose Errand they bring Herein the Scribes and Pharisees were wanting He spake not as the Scribes Vulg. Lat. Observ 7. Note here our flexibleness and inconstancy The Lord Jesus well knows how prone we are to follow rather the Life than the Doctrine of our Teachers Observ 8. They whom the Lord authoriseth to sit in Moses Chair they ought to be such as not only say but do not only preach the word to others but do it exemplarily themselves they not only bring tidings of good to others but ought to be good men themselves For if an Orator be well defined that he is Vir bonus dicendi peritus a good man and eloquent how much more ought the Christian Orator to be so As St. Luke tells of Barnabas that he taught Act. 11.24 for he was a good man And therefore St. Paul preached not the Gospel of Christ until the Son himself was reveiled in him Gal. 1.6 Those Lepers who brought the glad tidings or news to Samaria 2 King 7. first stored themselves with the goods which the Syrians left and then went and told the news at Samaria Thus he even the Lord himself in the Latin Text is called Leprosus a Leper Esay 53.4 St. Luke tells Theophilus that he would make a Narrative of all things which Christ began to do and to teach and he testifieth of his Forerunner John Baptist that he was a burning and a shining light The Doctrine which is propounded unto the people is a Form or Mould wherein we are to be cast Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Doctrine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are the Teachers to be See 1 Tim. 1.16 Titus 2.7 1 Pet. 5.5.3 And indeed how can any man vigorously and confidently teach others that which he himself hath not learned nor is learning But what is this to us As much as to them to whom these words were first spoken for are there not scribes and Pharisees in our days There is no doubt but there are and have been the like three sorts of men for the true Piety and Obedience hath two enemies and opposites unto it one in part and that 's Hypocrisie which is opposite only to the inside of Piety the other in whole and that is Prophaneness opposite to both the inside and outside of it According to this division of things there is a division of persons There are and always from the beginning have been some good men conformable to the Will of God others either hypocrites or profane persons There was the innocent Abel and after him Seth the Father of those who were called the Children of God Gen. 6. And besides these there was a race of men hypocrites and prophane persons who walked in the way of Cain Jude 11 c. After the Flood we read of Shem famous in his generation as Seth was before the Floud Ecclus. Of Shem came the holy Patriarchs Heber Abraham Isaac and Jacob. There was also Ham and Canaan the Fathers of the succeding hypocritical Generation and Japhet the Father of the heathen and prophane World And the like Races of men continued in their posterity until the days of Christ in the flesh when there was 3 notable sorts of men among the Jews 1. The Esseni or Hasadei who were held to descend from the Rechabites Jer. 35. who must stand before the Lord for ever v. 19. There were also Scribes and Pharisees a Race of hypocritical men There were Sadducees also who denied the Resurrection Angels and Spirits a prophane sort of people Herod and the Herodians were of that Sect. And there is no doubt but there are the like three sorts of men at this day For there are many good men among all Ranks and orders of men among all men of diverse Judgments who know no better than that wherein they walk And these are of the race
finish his work the Porch David prayeth Psal 119.73 Thine hands have made me Oh give me understanding that I may learn thy Commandments These imprint the Fear Exod. 20.20 Lord increase our Faith Pray that the veil of the Temple may be removed that we may behold with open face the Glory of the Lord c. 2 Cor. 3.18 Observ 8. In the ruine of the Temple at Jerusalem read also the ruine and destruction of all like places of worship which are not of so Divine a Foundation nor of so holy a representation as the Temple at Jerusalem was though these were built by devout and religious persons and dedicated to Holy Uses If men be wicked yet trust in Churches and the Services performed in them and think hereby to palliate and cover their evil consciences in their sins These buildings and worships in them are prophaned and abused and lose the end for which they were made and so must follow the fate of the Temple at Jerusalem In the first times after the Shepherd was smitten when the sheep were scattered and Gods hand turned against the little ones when as yet there were no outward Churches nor places of publick worship built Every believing Soul was a Temple of the Holy Ghost wherein they worshipped God in Spirit and Truth But when as now the People of God had a breathing-time under Constantine and the outward persecution ceased and that pious Emperour gave encouragement to the building of Churches and places for the publick worship of God Men then began a sad and evil effect of a good cause to place all their Holiness all their Religion all their Piety in the Church and going to Church and performing some outward Service in the Church while mean time they became worldly-minded ambitious of worldly honours c. like the prophane world Then stood the abomination of desolation where it should not Then began the daily Sacrifice to cease Dan. 12. Then began that prophesie of the Apostle to be fulfilled 2 Tim. 3.1 The last dayes shall be perilous for men shall be lovers of themselves proud boasters lovers of pleasures more than of God c. Now beloved let us bring the consideration of these things a little nearer home Have our Churches and places of Religious worship been used to any better end Have not men placed all their Holiness in them and the Services performed in them Hath it not been a character of a Religious man that he keeps his Church well that he keeps the Sabbath well Yet who sees not but that the same men who keep their Church so well keep their old sins as well they carry them to Church with them they come to Church and pray and the sin remains they hear and hear but the sin remains they receive the Sacrament yet the sin remains and they the same men that ever they were c. With these things men may blind the eyes of men for a time but God knows our hearts and punisheth our hypocrisie for where in all the world hath the hand of the Lord been more heavy than upon those which we call the Reformed Churches that especially which called it self Philadelphia though most unworthy of that name and eo nomine exempted themselves from the hour of temptation that is come and yet coming upon the whole earth And hath not now a long time the Lord dashed us and broken us one upon another and doth not now the Church made as an help to lead men to God and Christ mislead them from God and Christ whereby do men cover their envy their pride c. but by going to Church and performing some outward Service there Did not Sheba the Son of Bicri take Sanctuary in Abel-beth-maacha will our God think ye who is most just do any such execution among those who call themselves by his Name without a just cause Shall not the Judge of all the world do right Beloved when the mystical Temples of God are so wholly defiled in the Porch and Holy what must the issue needs be Both they and the outward Temples and Churches must to ruine together the Lord hath dealt so with places of worship of his own Institution and with the People called by his Name and shall we escape Read I beseech ye seriously and sadly what the Lord saith Jer. 7. from vers 3. to the 15. Facinus quos inquinat aequat Those whom wicked Acts defile The same in time sure do them spoyle There is no man unless extreme partial but must confess this to be our case The second Temple here threatned to be destroyed as afterward it was was built under the Dominion of the Gentiles and while the Jews were in thraldom and servitude and was a type of Christ's Kingdom among the Gentiles if that Temple was laid waste because the inward Temple was destroyed what can we expect but the like destruction outward destructions commonly follow inward if our inward house be desolate what shall become of the outward Observ 1. If the Lord spare not his own Temple shall the Devils Temple escape See Hos 8.14 Ezech. 9.6 1 Pet. 4.17 Exhort Let us labour to get the Lords Spiritual Temple set up in us Psal 5.7 I will come into thine house and in thy fear into the Temple of thy Holiness and 27.4 5. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple and 118.19 Open to me the gates of Righteousness and I will go into them and 138.2 I will worship toward thy Holy Temple All outward Temples and Churches were made for the inward and all their Services were configurations of what should be within us in Gods Spiritual Temple and therefore the Lord conditions the standing and falling of the outward Temple upon the sanctification or prophanation of the inward and therefore those words of the Lord to Solomon 2 Chron. 7.14 they were spoken upon occasion of the dedication of the Temple If my people which are called by my Name shall humble themselves and pray and seek my presence and turn from their wicked wayes Then will I hear in heaven c. Wherefore let us pray to the Lord to finish this good work of Grace among us NOTES AND OBSERVATIONS UPON MATTHEW XXIV 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world And Jesus answered and said unto them Take heed that no man deceive you For many shall come in my Name saying I am Christ and shall deceive many THe Disciples thought themselves well entered into the Principles of Christianity they now desire to hear prophecies of the Lord Jesus and
voluntary motion Reason 1. Whence come they and 2. why come they 1. Whence come they Rev. 16.13 14. Out of the mouth of the Dragon out of the mouth of the Beast and out of the mouth of the false Prophet Hence it is that like those Rev. 9.19 Their power is in their mouth and in their tayls and therefore the Prophet that speaketh lies he is the tayl of the Beast Esay 9.15 2. Why come they even to do their proper work Joh. 10.8 All that ever came against me all spirits of unbelief which came against the spirit of Christ are thieves and robbers and their proper work is as vers 10. to kill and to destroy and therefore they appear as Ephes 4.14 Observ 1. Note hence how wickedly officious and active the grand Impostor is he comes before he is sent for so ye find in his first appearing in the world Gen. 3.1 Thus ye read how the lying spirit offers himself to deceive Ahab 1 King 22.21 22. Job 1.6 and 2.1 Mat. 4.3 And as active as Satan himself is so active also are his Ministers and Messengers Jer. 14.14 15. and 29.9 Mat. 7.22 Many shall say we have prophesied in thy Name Acts 19.13 The coming of deceivers is secret and successive not all at once it shall come privily Men enquire when began the Apostacy of the Church it came in secretly and so much the more dangerous Semper magìs nocere solet malum quod irrepserit quà m quod inciderit therefore called a mystery 2 Thess 2. and said then to work and this inconvenience is worse than a mischief Consol To the Disciples of Christ though the Devil and his lying and deceiving spirits be ready to do mischief yet is the Lord also as ready by his teachings and warnings to do them good The Lord had said eat not lest ye die before the deceiver had said eat for ye shall not die Gen. 3.3 And though wicked Ahab had rejected the counsel of God by Elijah and yielded himself to be seduced by the lying spirit in the mouth of the Prophets yet the Lord warn'd him afterward by Michajah 1 King 22. and if he be so good unto Ahab an unfruitful branch that was cast out of the Vineyard how merciful will he be to his fruitful Vineyard Esay 27 3-6 though deceivers come yet he riseth early and sends his Prophets to undeceive Though open enemies come he is Mahershalalhazbaz He makes hast to the prey to deliver Esay 8. Repreh Those who uphold the world of iniquity in the wicked wayes and courses of it and will not suffer the evil world to have an end in themselves or others as wicked Magistrates wicked Ministers wicked People The wicked Magistrates who oppress the Poor the Fatherless and the Widows who protect not the simple harmless and innocent who do not discountenance nor quel and punish the world of the ungodly The wicked Minister who having opportunity inform not the Magistrates in their duty that they should Parcere subjectis debellare superbos Who mis-inform them that they must still have their failings their errours their infirmities under which names they understand their habitual sins and sow pillows under their elbows and flatter them dangerously into the ruine of their own souls and others who teach an impossibility of fulfilling the Law of God and living soberly in this present world by any power given by God unto men in this life although the Lord Jesus the power of God the wisdom and righteousness of God hath promised to be with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.20 the very words of the Text untill the end of the world Exhort Sith all these things must be dissolved what manner of men ought we to be 2 Pet. 3. whether the world end to us or we to the world it comes all to one when the end comes the world ends to us So much the Tragedian implyed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I dye let the earth be burned Nero added of his bloody mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even while I live let me see it saith he and therefore having caused Rome to be set on fire he sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taking and burning of Troy Men are wont to say when they go all the world goes Truly if Satans world have had an end in us according to the promise Dan. 9. It cannot be but the end of the world the end of our dayes in this world must be most desirable and most acceptable Doth not he that labours and toyles desire to know the end of his labour how earnestly doth the weary traveller desire his Inn and the hireling the end of the day Job 14.6 that he may rest It 's hard duty alwayes to stand upon our guard against the enemy alwayes to be alarm'd We are in jeopardy every hour 1 Cor. 15. Our adversary the Devil beleaguers us Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets us in every circumstance How doth the Soldier desire the victory after all his dangers Redit agricolis labor actus in orbem How earnestly doth the husband-man after all his labour expect the harvest and the harvest is the end of the world Mat. 13. And victory crowns all the Soldiers hazzards and labours so saith the Soldier of Jesus Christ 2 Tim. 4.8 O that we could say so with him I have fought a good fight I have kept the faith henceforth there is laid up for me a crown of Life which the Lord the Righteous Judge shall give at that day As for the ungodly world far they are from believing that ever there will be an end unto the world for what they daily see and hear they believe not they hear and see and with their own hands carry out their dead yet believe not that they themselves are mortal Vers 4 5. And Jesus answered and said unto them Take heed that no man deceive you for many shall come in my Name saying I am Christ and shall deceive many These words contain our Lords answer to his Disciples questions wherein we have the narration 1. That he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jesus answering said to them 2. What he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we have his caution caveat or warning to beware of a danger imminent Take heed that no man deceive you 2. The cause or danger it self for many shall come in my name which we may resolve into these axioms 1. Jesus spake unto his Disciples in answer to their Queries 2. Jesus warns them to beware lest any man deceive them 3. Jesus foretells that many shall come in his Name saying I am Christ 4. Jesus foretells that they shall deceive many 1. Jesus spake unto his Disciples in answer to their Queries The Questions as ye perceive were concerning future things Observ 1. Wherein we may note the sufficiency and ability of our Master Jesus He is able to answer all Queries yea even before they are asked Joh. 16.20
admitted unto the Marriage Supper it is the wisdom of the Lord to oppose unto these other five who for their defects and demerits were excluded for so good is set against evil and life against death so is the godly against the sinner Ecclus. 33.14 15. Here may arise a second doubt If the name of Virginity be so honourable how comes it to pass that it 's common both to them who are admitted to the Marriage Feast and also to them who are excluded from it To which I answer That we may understand this the better we must know that the Creator hath given unto Man the use of the five Operations or operative powers of the Lord as the Wise Man calls the five Senses Ecclus. 17.5 These five operative Powers or Senses have their respective delightful objects which Solomon calls the delights of the Sons of Men Eccles 2.8 after these the heart commonly runs out and runs riot Numb 15.39 Seek not after your own heart and your own eyes after which ye use to go a whoring And therefore the virtue of abstaining and continency is taken up and busied about the moderating and restraining our Senses from the pleasures and delights of the flesh from voluptuousness and sensuality This continence and abstinence is either real and true and for the best end that thereby we may please God and save our souls 1 Cor. 9.27 But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should become a cast-away or it may be pretended and professed only and for some by-ends thus the hypocrites fasted to be seen of men Mat. 6.16 Hence it is that the name of Virgins is common to both kinds as well to them who restrain their appetites in some measure and do what is in its own nature good only As also to those who keep under their bodies and bring them into subjection and let their light shine before men that they may see their good works but for a further and more glorious end and glorifie their Father which is in Heaven Mat. 5.16 Observ 1. We learn hence that the visible Church as we call it in this time when the Lord is coming to judgemet is one half foolish that as a great part of those who were the most forward professors were the Pharisees and did all their works to be seen of men Mat. 23.5 so it may be feared of a like race of men at this day Observ 2. Hence take notice that the Church of Christ in this world taken at large is mixt of wise and foolish when the Israelites went out of Aegypt a mixt multitude went up also with them Exod. 12.38 All Christians true and false 1. Profess that they expect the Lord Jesus Christ 2. All call him their Bridegroom 3. All go out of themselves in some measure to meet him 4. All are baptized some sooner some later 5. All are Virgins 6. All have Lamps c. Homo homini quid praestat What difference is there among Christians The Seal of Gods foundation is The Lord knows who are his and who so names the Lord Jesus Christ let him depart from iniquity When the Lord comes it will then appear who are sincere who not who are prepared who not who shall be admitted unto the Supper who excluded whom the Lord will acknowledge for his whom he will reject mean time they are all accounted Virgins though five of them be wise and five foolish NOTES and OBSERVATIONS on MAT. 25.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that were foolish took their Lamps and took no oyl with them THe foolish Virgins took their Lamps but wherein consists the wisdom and prudence of the one and folly of the other The foolish Virgins took their Lamps but took no oyl with them And what is the oyl Some hereby understand Faith so Pisc others Repentance so Arius Mont. but neither name any Scripture for warrant of their Assertions though it be true that the Living Faith or Life of Faith which is not without a change of mind yea a change of the whole man which is Repentance not to be repented off these are here necessarily understood but neither of them are properly that oyl which is here meant What is that oyl but the Spirit of Love for so the Spirit is called oyl Esay 61.1 The Spirit of the Lord is upon me therefore hath the Lord anointed me He hath sent me to preach good tidings which our Lord again citeth in Luk. 4.18 This Spirit or love of God is shed abroad in the hearts of believers Rom. 5.5 And this hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us where we have both together 't is the Spirit of Love and Meekness that the true Virgin Souls receive 2 Tim. 1 7. God hath not given unto us the spirit of Fear but of Power and of Love and of a sound mind and therefore it 's called the Love of the Spirit Rom. 15.30 Brethren I beseech you for the Lord Jesus Christs sake and for the love of the spirit that you would strive with me by prayers to God for me Hence proceeds the obedience of Love whereunto Mercy is promised Exod. 20.6 I am the Lord God shewing Mercy to thousands and ten thousands of them that love me and keep my Commandments This is understood in the Vul. Lat. Castificantes animas vestras sub obedientia charitatis 1 Pet. 1.21 Chastening your souls under the obedience of love Seeing your souls are purified in obeying the Truth through the spirit to love one another with a pure heart fervently The oyl then in the Lamp is the Living Faith that works by Love works of Mercy works of Righteousness of Holiness and of all Virtues c. whence proceeds the joy in the Holy Ghost Rom. 14.17 18. For the Kingdom of God is not meat and drink but Righteousness Peace and Joy in the Holy Ghost He that in these things serveth Christ is acceptable to God and approved of men herewith the Bridegroom is anointed Psal 45. Even with the oyl of gladness The taking of the oyl is the believing of the Spirit and Life and Love some there are who believe not that they shall receive the Spirit although the promises be made thereof c. Act. 2. and 5. and Luk. 11. Observ 1. Here we may observe the Virgins even the foolish Virgins had their Lamps of Faith and Knowledge 2. Inert and dead Faith Faith without works Knowledge though of the Law of God and of the Gospel of Jesus Christ Knowledge without Obedience without Love will not make a man wise to salvation 1 Cor. 13.2 Though I have the gift of Prophesie and understood all Mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 3. Defect and want of Oyl want of the
Spirit Love and Obedience in the Lamps of Faith and Knowledge such defect such want is not alone such want hath shame and reproach following it It 's a true saying Ad damnum accedit infamia They that want the oyl of the Spirit Love and good Works in the lamps of their Faith and Knowledge are fools 4. If they be reputed fools and that by the wisdom it self that cannot err who have kept under their bodies have been holy in body and spirit c. If these are justly accounted fools for want of the oyl of the Spirit the Spirit of Love and Obedience how much more are they to be esteemed fools who have not as yet learned the beginning of wisdom Even the fear of God but live in the lusts of concupiscence as the Gentiles who know not God 1 Thess 4 5. Who walk according to the Prince of the air c. who sees not how rise these are consider 2 Pet. 2. 5. The Virgins are not blamed for want of Knowledge or for want of Faith they have their Lamps they have their Knowledge but falsly so called they have their Faith such as it is which ye read of in 2 Thess 2.10 In all deceivableness and unrighteousness among them that perish because they received not the love of the Truth that they might be saved therefore God shall send them strong delusions that they should believe lies See they are blamed and counted foolish for want of Love and good Works they had a dead Faith but the true Lamp hath in it the Oyl or Spirit of Love the Body hath a Soul Life and Spirit of Love and good Works It is not Faith alone without Love and other Graces that saves us therefore add to your Faith Virtue c. 2 Pet. 5. Repreh Hence may be reproved our want of true Faith our great unbelief which is the reason of the present Judgements and other following Judgements coming upon us because of the want of the oyl of Love God gives many up to believe a lye the contrary whereof we may observe in Faithful Abraham Gen. 15.6 He believed God and it was counted to him for Righteousness 6. Take notice hence who may be truly called foolish and unwise not they who are needy or in want not they who want subtilty to dispute and talk nor they who are not Book-learned but the disobedient man is the very fool Thus the slanderer is a fool Prov. 10.18 And he that committeth Adultery lacketh understanding Prov. 6.12 and therefore Schechem having committed Whoredom and defiled Jacobs Daughter is said to have wrought folly in Israel Gen. 34.7 and Thamar diswading her Brother Ammon from Incest saith do not thou this folly and as for thee thou shalt be as one of the fools in Israel 2 Sam. 13.13 they who are disobedient to Parents are foolish so Prov. 15.20 A foolish man despiseth his Mother and 17.25 a foolish Son is a grief to his Father the angry man is a fool Job 5.2 Wrath killeth the foolish man and generally the Galatians are fools because they obey not the Truth Gal. 3.1 NOTES and OBSERVATIONS on MAT. 25.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wise took oyl in their Vessels with their Lamps IT remains here to be enquired what 's meant by the Vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are large words in all these Languages Howbeit that which most properly fits this place seems to be the vessel of our Bodies and Souls wherein we have the Lamp of Faith and Knowledge and the oyl of the Spirit of Love 1 Thess 4.4 That every one of us should know how to possess his vessel in holiness and honour even as Gideons Soldiers had their pitchers and in them their lamps burning Judg. 7.16 Observ 1. Here we may note what is the True Living Justifying Faith what else but the Lamp with oyl in the Lamp let your Lamps be burning Luk. 12.35 It is not a bare a naked Faith O no but a living operative Faith that worketh by Love Observ 2. Mark hence what renders us truly wise not the lamp of Knowledge and Faith c. but the oyl in the lamp the spirit of Love or the spirit of God which is Love or whatsoever disposes us thereunto The fear of God is the beginning of wisdom and hereby men depart from evil Job 28.28 And unto man he said Behold the fear of the Lord is wisdom and to depart from evil is understanding By obeying the Commandments of God we become wise Deut. 4.6 Keep them therefore and do them for this is your wisdom and your understanding so Psal 111.10 A good understanding have all they that do his Commandments Hence it is that the head is not said to be wise but the heart 1 King 3. Give me a wise and an understanding heart 3. Observe here a broad difference between the true and false Church signified by the truly wise and the foolish Virgins the true Church and people of God the wise have the oyl of the spirit and the first fruits of the spirit Love and Joy Gal. 5.22 and the obedience of Love and good Works The foolish have only dark and empty Lamps dead Faith and unfruitful Knowledge without the spirit and the obedience of Love The Wise Man notes this difference in Prov. 21.20 In the house of the wise is a pleasant treasure and oyl but a foolish man devoureth it there is treasure and oyl acquired in their dwellings in this earthly Tabernacle in their earthly Vessels which they possess in holiness and honour but the foolish man spends it up he wasts it upon himself Hos 10.1 Israel is an empty Vine he bringeth forth fruit to himself Again the wise have this oyl of the Spirit Love and good works even while they are yet in the body They have this treasure even in their earthen vessels 2 Cor. 4.10 11. We bear about in our body the dying of the Lord Jesus that the life of Jesus might also be made manifest in our bodies for we that live are alwayes delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh But the foolish hope for it when their earthly vessel is broken 1 Cor. 15.49 which speaks Consolation This happily may discourage many a chast Virgin Soul which hath a Lamp and a little oyl in her Lamp Faith and some small measure of Love but alas little or no means to do good Works See what St. James saith Chap. 1. Vers 27. Pure Religion and undefiled before God even the Father is this to visit the Fatherless and Widows in their adversities and to keep himself unspotted of the world Wherefore be we exhorted to go forth to meet the Bridegroom with our Lamps burning Gen. 12. in example of Abraham the Father of the Faithful NOTES and OBSERVATIONS on MAT. 25.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While the Bridegroom tarried they all slumbred and slept NOw follows
is no difference saith Solomon Eccles 2.16 How dies the wise man as the fool there is no remembrance of the wise more than of the fool for ever But in regard of the spiritual sleep or sleep in sinful Security surely the wise Virgins give not themselves wholly to sleep and slumber no not in the time of universal negligence they do not sleep as do others 1 Thess 5.6 but are sober and watchful and therefore in the time of slumbering and sleeping the Lamps of the wise Virgins go not out they have the Oil of the Spirit and Love and good Works burning in their Lamps of Faith so that although they slumber and sleep in security for a time and somewhat abate of their zeal and fervour by reason of the long narrow way and violence of manifold temptations yet the inward man sleeps not Cant. 5.2 I sleep but my heart wakes saith the Spouse who had eaten freely of Christs spiritual dainties that though she remits of her zeal and becomes supine and negligent yet the spirit is willing though the flesh be weak Yet hence may arise another Question How comes it to pass that they all slumber and sleep The Reason may be partly a wearisomness and tediousness in regard of the spiritual Good which is difficult and hard to be obtained whence follows a dejection or casting down of the mind and a discouragement and deserting in the pursuit thereof proclives sumus à labore ad libidinem we are prone from labour to lust 2. Because no man can long continue in sadness without delight in something or other when the Soul finds not that delight in firm and spiritual things by reason of that heaviness of temporal and present seeming good stupifying of the spiritual Senses the Soul then turns it self unto the earthly and temporal things seeking refreshment and delight in them But hath God any hand in this He gives his beloved sleep even Natural and likewise Spiritual sleep and rest sometimes he may permit even this sleep of security and negligence for unless the Almighty should permit even Sin it self how could it possibly be committed He administers occasion of slumbring and sleeping as the Text implies while the bridegroom tarried Yet the Lord doth not permit Evil without an intent of extracting Good out of it Rom. 11.30 For as ye in times past have not obeyed God yet have now obtained mercy through their unbelief even so now also have not these obeyed that through your mercy they also may obtain mercy for God hath shut them all up together in unbelief that he might have mercy upon all So Gal. 3.22 The Scripture hath concluded all under sin that the faith of Jesus Christ might be given to them that believe 1. We may hence observe that even they who now watch and are sober have had their time of slumbering and sleeping even the wise Virgins themselves have had their time of folly For we our selves sath St. Paul were sometimes foolish c. Tit. 3.3 And the same Apostle acknowledgeth that he himself had his Conversation with the Children of disobedience and hath been one of them as well as others Eph. 2.2 3. and he minds the Corinthians of their former estate 1 Cor. 6.11 Such were some of you and the Colossians Col. 3.7 yea they who are of some spiritual growth they may possibly offend Gal. 6.1 Brethren if a man be overtaken in a fault ye who are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted So Heb. 5.2 Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity According to which Solomon is to be understood 1 Kings 8.46 If thy people sin against thee for there is no man that may not sin and Eccles 7.2 For there is not a just man upon earth that doth good and may not sin non peccet so Arias Mont. Tremel Solomon prevents an Objection which might arise from the 6. Verse for as the sound or crackling of thorns under a pot so is the laughter of the fool for the weak Believer stumbling by reason of his sin may communicate with him this saith he is thine infirmity but the power of God is perfected in weakness if thou cleave unto his fear and rely upon his truth for so the words ought to be rendred Potentially as all the best Translators do and in the like sence ours render them elsewhere as Esay 49.15 Can a woman forget her sucking child that she should not have compassion on the son of her womb yea they may forget besides other places and yet here they render them Indicatively I fear they were such as did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as believed not that possibly they might but that they must sin 2. Hence we may observe the Reason why there is such loud preaching calling and crying aloud unto men through the sons of Thunder yet so little appearance of life and practice men are asleep Psal 90.5 Thou carriest them away as with a flood they are as asleep This discovers as the Spouses want of love to the Bridegroom so the Bridegrooms excessive love unto his Spouse Whence may be reproved those who are awake to motions belonging to the Natural life but as to the Spiritual they are ever in a dead sleep Si spes refulserit lucri if there be hope of gain how active men are The Poet tells us of one extremely covetous who was sick of a Lethargy who could not by any means be awakened at length the Physician contrived some followers into his Chamber who were busied in telling Bags of Money then they called him and told him his Heirs were taking possession of all he had and were dividing his Estate among them at that motion presently he awaked and lift up his eyes What saith he men ' vivo will they have my estate while I am living Wherefore let us be exhorted not to sleep as do others that is as the Apostle Eph. 4. That we walk not as other Gentiles walk in the vanity of their mind I know what many of us will justifie of ourselves we hear we see c. we rise early to Sermons and Morning-exercises we frequent and observe the Ordinances all this men may do yet in their sleep are there not many who are noctambuli who do very strange things in their sleep what great things did they which ye read of in the 58. of Esay 1 2. Cry aloud spare not lift up thy voice like a trumpet shew my people their transgression and to the house of Jacob their sins Yet they seek me daily and will know my waies even as a Nation that did righteousness and had not forsaken the statutes of their God they ask of me the ordinances of justice c. yet certainly the men were asleep So Ezek. 33.30 31 32. Also son of man my people speak one to another every
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foolish said unto the wise Give us of your oyl for our lamps are gone out IN which words note that which is common to both is a conference between the wise and foolish Virgins wherein we have a request made by the foolish Virgins to the wise and the answer thereunto in the 9. Verse The Request is back'd with a Reason Give us of your Oyl for our Lamps are gone or going out the Request and Reason both of those foolish Virgins are like themselves Give us of your Oyl they supposed that 1. The Oyl which the wise have is their own your Oyl 2. That the wise have a right to give it Give us of your Oyl 3. That they have a right to give it to them Give us c. and their reason is as foolish and unreasonable for our Lamps are going out They foolishly suppose that the Oyl of the Spirit and the Fruits of the Spirit which the wise have is their own neither of which is true The Oyl of the Spirit is the Lords Joel 2. Act. 2. I will pour out my Spirit c. nor are their works properly their own but the fruits of the Spirit Gal. 5.22 the fruits of the Spirit are love joy peace long-suffering c. though by gracious imputation they are called their works Isai 26.12 Lord unto us thou wilt ordain peace for thou also hast wrought all our works in us 2. Yet cannot the wise give of this Oyl or Spirit it is the gift of God Act. 8.20 Then said Peter Thy money perish with thee because thou thinkest that the gift of God may be obtained with money which he imparts unto men Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And the Father pours of this Oyl upon the Son Luk. 4.18 and Heb. 1.9 3. Although this Oyl of the Spirit be poured out by the wise yet it s none of theirs nor is it their gift but Gods therefore the Pen-men of the Scripture spake warily Act. 8.18 The Holy Ghost was given by laying on of the Apostles hands 1 Tim. 4.14 2 Tim. 1.6 Thus the fruits and works of the Spirit are God's gifts so is Faith Eph. 2. and so is Repentance 2 Tim. 2. 4. Yea though the wise may be said to give of their Oyl yet not to every one not to the foolish not to those whose Lamps are out habenti dabitur there is a time when even the foolish shall know that the Spirit of Love and Works of Mercy are needful that they cannot meet the Bridegroom without them when they shall know and feel their own wants of these when they shall beg supply of these and not obtain them 5. There is a kind of Love even among fools and wicked men they beg supply of not only their own but others wants also give us of your oil Thus the rich man being in Hell prays Abraham to send Lazarus to his Father's house to warn his five Brethren that they might not come into that place of torment Luk. 16.27 28. 6. They who are wise to salvation have store of spiritual riches the Oyl of the Spirit of Love and Mercy Prov. 21.20 in the house of the wise is a pleasant treasure and oyl Psal 112.3 Riches and treasures are in his house and his righteousness endureth for ever which is not to be understood of worldly wealth for no doubt many their are who have not the wealth of this World yet are they rich towards God Jam. 3.17 the wisdom which is from above is pure peaceable gentle full of mercy and good fruits 7. The chaste Virgin-souls have the Oyl of the Spirit in there vessels they have the Unction 1 Joh. 2. which every one of us hath in some good measure if we be Christians i. e. anointed ones for so the ancient and Primitive Church described a Christian to be qui acceptam habuit à Deo Patre substantiam baptismatis utique Spiritûs sancti exinde spei aeternae Such a one as had received of God the Father the substance of Baptism of the Holy Ghost and thereby of hope of eternal life so Tertul. And therefore the Apostle delivers it as a general Character of a Christian man Rom. 8.10 If any man have not the spirit of Christ he is none of his So that among the manifold divisions of Christians at this day this may decide the Controversie who is the true Christian who else but he that is anointed with his Unction endowed with his Spirit if any say they have the unction and Spirit of Christ as some of all parties do they are easily discerned by the fruits of the Spirit or by the want of them Gal. 5.22 8. What ever measure of the Spirit or spiritual good we have it may profit another until the last godliness is profitable for all things so Psal .. 16.2 3. My goodness is not unto thee but to the saints so the Apostle desired to impart some spiritual gift to the Church Rom. 1.11 and the Ministers sow unto the people spiritual things 1 Cor. 9.11 as being Gods Seedsmen and his Stewards 1 Pet. 4.10 11. But howsoever the Spirit of God and the gifts of it are profitable to them that have it and to others to whom they impart them from the Lord yet in the time when the Bridegroom cometh the Spirit and
spiritual goods profit none but those who have them Herein is seen a notable point of folly in the foolish Virgins Abraham made intercession for Sodom and obtained Lot's deliverance this was in the way but in the end it 's otherwise Abraham would not afford one drop of water to cool the rich mans Tongue Whence note the false Unction in time of need when the Bridegroom cometh will not give light and therefore they desire Give us of your Oil. Hereby is decyphered unto us an improvident secure and negligent Generation in regard of their spiritual Estate such as ill husbands are in regard of their temporal Goods too many in these days who waste their own and other mens Substance also with riotous living such are these in the Text who consume their stock of Grace they think and go about to recover it by the Providence and Piety of others a lazy sort of people 2. Hence consider the vain and foolish dependence upon others for that good which will not profit at all unless it become our own ye shall hear some boast of their good Parents what a religious Father he had what a good Mother what store of Oyl they had in their Lamps what 's all this to thee that they were good if thou be evil if that good be not in thee also 1 Tim. 1.5 The end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned if these be not in thee also But above all how vainly do men glory in men their Ministers whom they hear their precious men as they call them What is Paul and what is Apollo but Ministers by whom ye believe As the Stoick said well Tell me not saith he what Philosophers thou hast heard but shew me what thou hast learned so usually men enquire not in what pasture the Sheep hath fed if she bring a thick Fleece and a full Bag. Be we exhorted to have our Lamps burning in our hands it 's our Lord's Exhortation sutable unto the duty in the Text Luk. 12.35 36. shine forth by your good works Solomon described the vertuous Woman Prov. 31.18 Her candle goes not out by night but the light of good works cannot shine forth for want of the Oyl of the Spirit in our Lamps which nourisheth and feeds them We read 2 Kings 4.6 when there was no vessel left to receive then the Oyl ceased so on the other side the want of good works causeth the Oyl of the Spirit to fail As Zedekiah's Sons were slain before his eyes were put out even so when good works which are our Children fail the Lamps are extinct and fail also 3. Hence observe what is the Christian life inwardly the Oyl or Spirit of God it self so 1 Joh. 1. the Spirit is life this burns as a fire as the Spirit is called Matth. 3.11 and this Oyl Spirit and Fire shines forth in a Flame of Works of Love and Mercy unto the World Let your light so shine before men so that God the Father Son and Spirit and the wise Virgin-souls all shine by one and the same Light unto the dark world for God is Light 1 Joh. 1.5 so I am the light of the world saith the Son and so is the Lord the Spirit which Light of Life shines forth in the Virgin-souls Isai 60.1 2. Arise be enlightned or shine for thy light is come and the glory of the Lord is risen upon thee for behold the darkness shall cover the earth and gross darkness the people But the Lord shall arise upon thee and his glory shall be seen upon thee where what in Vers 1. is called Light and Glory in the 2. Verse is called the Lord himself whence it is that the Saints of God the pure Virgin-souls they are also called the light of the world Matth. 5.14 4. Note here the dismal darkness of the sinful Soul when the light of the divine Spirit is extinguished when the Lamp is gone out The candle of the wicked shall be put out as he that hath lost a light is in greater darkness than he was before Job 18.6 The light shall be dark in his tabernacle and his candle or lamp shall be put out with him So again 21.17 How is the lamp or candle of the wicked put out the light that is in them is darkness and then how great is that darkness 5. Hence it appears that wicked men and fools which are the same are spiritually dead even while they live dead in trespasses and sins Eph. 2.1 You hath he quickned who were dead in trespasses and sins Hos 13.1 When Ephraim offended in Baal he died So 1 Tim. 5.6 She that liveth in pleasure or delicately is dead while she liveth Luk. 15.24 for this my son was dead and is alive again Yea such foolish Virgins are twice dead the first Life was one and the same with the living God for God made man upright saith the Wise man Eccles 7.29 Notes on Rom. 7. they therefore who are recalled again to the participation of Light and Life 1 Pet. 2.9 and have kept under their bodies and mortified their carnal lusts and appetites yet retain not the Oyl of the Spirit in their Lamps but improvidently and negligently let them go out yea quench that holy sire kindled in them 1 Thes 5.19 These are trees whose fruit withers nay without fruit twice dead pluckt up by the roots operam oleum perdiderunt they have lost all the Oyl of the Spirit of light and life all their labour of love their Lamps are gone out the only reason of these absurd and unreasonable deeds of darkness which at this day are committed by those who yet would be thought to walk in the light both national and personal Such are the national engagements of Christians in bloody Wars who rather should be the Light of the World The like we may say of those whose deeds of darkness extend not to the whole Nation yet much eclipse the light of the Christian Name in many what 's the reason but the reason in the Text their Lamps are gone out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dark all colours are alike there are who profess that all Women are alike to them all mens goods are to them as their own their Lamps are out they have lost that discrimen honestorum turpium that Light whereby they might discern between things that differ and the Light that is in them is darkness the Apostle refers these actions to the same cause Eph. 4.17 They walk as other Gentiles walk in the vanity of their mind having their understanding darkened being alienated from the life of God through the ignorance or blindness that is in them because of the hardness of their hearts How came it to pass that their Lamps were gone out They trimmed them not they neglected them and their time they arose not from their slumbering and sleeping so that from him that hath not shall be taken away
even that which he seemeth to have Wherefore let us be again exhorted to have Oyl every one in our Lamps to which the Apostle enjoyns a serious examination of our selves whether we have this Unction in us or no 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates NOTES and OBSERVATIONS on MAT. 25.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wise answered saying Not so lest there be not enough for us and you but go ye rather to those that sell and buy for your selves NOw come we in the 9. Verse to the Answer of the wise Virgins unto the Request of the foolish but the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves Which Answer of theirs is either 1. Negative or Elliptical or 2. Positive and Ironical 1. The Negative Reason is Elliptical wherein the note of negation is wanting as often it is in Answers as in that Answer Lest when ye gather the tares c. which is understood in the Reason So here lest there be not enough for us and you and herein the wise answer the foolish according to their wisdom The Reason also may be in regard of God who is jealous of his own honour and would not that it should be given to another and therefore that the Virgin-souls should not give of theirs to others because he crowns the righteous 2 Tim. 4.8 Henceforth is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but unto them also that love his appearing So Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of our Salvation So threatning wicked men Psal 69.27 Add punishment to their iniquity let them not come into thy righteousness 2. The Positive Answer is Ironical Go ye rather to them that sell and buy for your selves and herein the wise Virgins answer the foolish according to their folly 1. The wise Virgins answer the foolish negatively where there is an Ellipsis or want Nay or Not so The Reason of this Ellipsis and defect of the Negative is from an Hebraism according to which things unpleasing are either wholly suppressed as here or something else is put in the place of it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing whence as by manifold other Examples appears the inoffensiveness and modesty of the holy Tongue which declines all language that might grate the Ear because the hearing is omnium sensuum tenerrimus the most tender of all the senses What Reason may be rendred for this why is there not enough for both To which I answer There is enough even an abundance of the Spirit and of spiritual good things of righteousness Amos 5.24 Let judgment roll down as waters and righteousness as a mighty stream Micah 4.5 peace Esay 66.12 joy fulness of joy joy unspeakable 2. As there is abundance of these so the Lord requires an abundance of them to be in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.47 If these things be in you and abound 2 Pet. 1. c. 3. Hence we are required to covet earnestly the best things the best gifts 1 Cor. 12.31 and 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after charity and covet spiritual gifts c. Lest there be not enough for us and you first for us then for you In this sence Charity begins at home and the love to another is measured by love to our selves as thy self For our love ought to be carried toward our God with all earnestness and intenseness out of which love we love our selves and out of that love to our selves we love our neighbour if therefore thou be wise it is for thine own benefit that thou art so Tibi seritur metitur Wisdom implies that the main profit will not redound to wisdom it self which hath honour and wealth enough in her self No nor does the profit redound to those who publish the Wisdom unto men for they at most mens hands fare but hardly for so doing as the Wise man implies unless a man speaks placentia Prov. 14.23 In all labour there is abundance but the talk of the Lips bringeth only want or tendeth to poverty so that we hence learn there is a kind of honest self-love Prove 9.12 If thou be wise be wise for thy self however the wise abound with the Oyl of the Spirit yet they think all little enough the Reason is because the very Essence and Nature of Christianity consists in a progress increase and going on 1 Thess 4.1 I exhort you in the Lord Jesus that ye increase more and more as ye have received of us how ye ought to walk and to please God 4. Hence appears that heroical love of divers Saints recorded in holy Writ who hazarded and offered to hazard their own salvation for the salvation of others thus Moses Blot me out of thy book so Paul to be an Anathema Maranatha for his Brethren the Jews Rom. 9. But above all the rest the Lord Jesus Christ Eph. 5.1.2 Be ye therefore followers of God as dear children and walk in love even as Christ hath loved us and given himself for us an offering and sacrifice of sweet smelling savour to God Nor are these Examples set before us in vain but propounded to us for our imitation It was the Speech of the Jews concerning the Messiah that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of expiation who should give his life a ransom for many and the same is required of us in our measure Eph. 5. as Christ loved us that we also lay down our lives for the brethren for for a good man one will even dare to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Know we therefore we cannot meet the Bridegroom without Oyl of our own without the Spirit of Power Wisdom Love and Mercy we cannot meet the Bridegroom without our Lamps burning 1. Use hence is for reproof of those who think they have never enough of this Worlds goods like the Horsleech the barren Womb and the Grave but as for the heavenly Goods Graces or Virtues and Powers of the World to come they have soon enough of them 2. This may reprove those foolish ones who add unto their folly and increase it and think they never have enough of it Venter impiorum insaturabilis Prov. 13.25 Envy it ceases not until it rot the bones and kills the silly one So we may say of Pride Covetousness and the rest as Uncleanness in our days most rife Eph. 4.18 19. of such who walk in the vanity of their mind having their cogitations darkened and being strangers from the life of God through the ignorance that is in them because of the hardness of their heart wherefore Prov. 14.14 The heart that declineth shall be filled
or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scriptur◠as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
understanding of the prudent Hence it appears that it is a trade driven in the visible Church by those who sell a false unction an oyl and anointing contrary to the unction of the Holy One an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a commodity such as it is that brings great gain to the Crafts-men we read of the spirit of Antichrist 1 Joh. 4.3 to be a spirit of errour and Mark 1.23 an unclean spirit Hos 4.12 and 5.4 the spirit of whoredoms Eccles 7.8 a proud spirit better is the patient than the proud in spirit Rom. 7.8 't is called a spirit of slumber The oyl of these evil spirits soyl the Lamp of the Word and makes it give a false light We read Rev. 10.13 among the rest of the trade and traffick of Babylon Oyl and the bodies and souls of men now the fools of this world are Commodities unto these Oyl-men these who sell the false Unction even their slaves wherefore let us beware and be watchful over our own Spirits and let not our Souls be sold for nought The fools of this world are customers unto these Oyl-men these who sell the false Unction NOTES and OBSERVATIONS on MAT. 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And while they went to buy the Bridegroom came and they that were ready went in with him to the marriage and the door was shut WE have heard the Proclamation touching the Coming of the Bridegroom here followeth the Coming it self with the events and adjuncts of it 1. Joyful to the wise they who were prepared entred c. 2. Sad unto the foolish when the wise were entred into the Bride-chamber the door was shut they desire entrance were excluded the Adjunct the coming of the Bridegroom fell out at that same time when the foolish Virgins went to buy their Oyl So that we have in the words these Divine Truths or Doctrines 1. The foolish Virgins went to buy their Oyl 2. The Bridegroom came 3. He came while they went to buy their Oyl 4. The wise Virgins who were prepared went into the Marriage 5. When they went in the door was shut To begin with the first the foolish Virgins went to buy Oyl what Oyl they went to buy may appear if we remember what Oyl they begg'd of the wise Virgins give us of your Oyl it was the wise Virgins Oyl they went now to buy 1. Reason of this may be it was the advice and counsel of the wise Virgins so to do 2. Reason is they found by their own experience that their own false Unction would not serve the turn 3. They knew they ought or must have of the wise Virgins Oyl of their own 1. Observe hence the Oyl of the Spirit and works of Mercy which are here meant by the Oyl is a commodity that is to be had there is an abundance a fulness of the spirit and spiritual good things Amos 5.24 Judgement runs down like waters and Righteousness as a mighty stream 2. Observe the Oyl of the Spirit c. is a commodity that 's saleable and 1. we learn what is not the price of it Prov. 14.15 The simple believeth every word but the prudent man looketh well to his going so that one and the same thing is couched and meant under divers names as Prov. 23.23 Buy the Truth and sell it not also Wisdom Instruction and Vnderstanding the same is meant by the treasure hidden in the field Mat. 13.44 even the field of the mans heart Such is the goodly pearl which the Merchant bought vers 46. So that these Commodities are vendible and to be bought we know well what belongs to buying and selling the main thing here to be enquired is what is the price of this Spiritual Oyl Surely all the money in the world will not purchase the same We read Act. 8.28 Simon Magus was accursed for having such a thought in his heart What then is the price surely no less than all that every man hath Mat. 13.44 45 46. Luk. 14.33 Whosoever he be of you that forsaketh not all that he hath cannot be my Disciple For he who truly loves God his Spirit his Righteousness he loves him with all his heart so that he hath nothing so dear but he must he can he will readily part with it This is to hate Father and Mother c. and a mans own life for the Kingdom of Heavens sake Thus he sells all and buyes the pure Oyl of the Spirit with all that he has whatsoever may intervene or hinder his purchase The Old Philosophers knew this and therefore perceiving that much of this worlds goods hindered them from that wisdom which they desired they parted with all their wealth So did the Cynick Diogenes so did Bias so Crates and others so yea much more the wise Virgin-souls have done and do forsake all that they have for the purchasing of that Spiritual Oyl and happy they who can so obtain it Foelix qui Christum fortunis omnibus emit Yea he refuses no pains for the obtaining of it and these are the money wherewith he obtains the purchase therefore the Prophet having made an out-cry who would buy the Spiritual Riches Esay 55.1 then vers 2 3 and 4. he tells us that our labour of Love and our obedience is the true money the true price of this Spiritual Merchandise Act. 5.33 with Prayer Luk. 11.13 Again these words are understood by others as a serious answer of the wise Virgins to the foolish Go ye unto them that sell and buy for your selves and then we must enquire how this Oyl of the Spirit and works of Mercy can be said to be sold and for what price and who they are which sell them to sell we know is to transfer and pass over ones right and propriety of a thing to another c. as Gen. 25. Esau did sell his birth-right to Jacob at an undervaluing price What profit shall this birth-right do to me 3. Observe they who hope to meet the Bridegroom at his Coming must have the Oyl of the Spirit of Grace and works of Mercy this Oyl they must have in their own Lamps the Word and Spirit must burn and shine in them It is not enough to hear and know that the wise Virgins have Oyl in their Lamps unless they have the like Oyl also in their own Alas what benefit was it unto Jacob and his Sons when they knew there was Corn to be had in Aegypt unless they went down thither to buy and eat of it or will it quench the thirst of Ishmael to hear of water unless he come and drink of it Gen. 21. and what will it benefit thee who art called Jacob to hear of Christ the bread of Life unless thou feed on him nor will it quench Ishmaels thirst the hearer of God which is Ishmael to hear news of the Spirit unless we come unto Christ who gives the Spirit and invites us unto himself Joh. 7. He that is a thirst let him come unto me and
their Forefathers who by their unbelief and disobedience fell short of that Rest Heb. 4.1 he exhorts them and us also Let us fear saith he c. O Beloved do not the most of us at this day put off this business of the greatest moment yea and that which is the only necessary thing until it be too late Josh 18.3 And Joshuah said unto the Sons of Israel how long are you slack to go to possess the Land which the Lord God of your Fathers hath given you What else is this inheritance but the Eternal Life and Happiness 2 Pet. 1.4 and the Promise is made to Vs and to our Children Acts 2.30 the gate of Mercy and Grace in Jesus Christ yet stands open yet who sees not how we prefer any thing before it We read what happened to the Jew that was not Circumcised the 8th day and therefore Circumcision was administred though on the Sabbath day as for the Circumcision made without hands who serve and worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh but who puts not off that Si spes refulserit lucri if there were a gainful commodity to be had now and it were too late to morrow would'st thou not leave all things and about it Suppose thou wert a Servant and the Pretor as of old should invite thee at such a time to come and be made Free would'st thou fail Now thou art the servant of Sin and Satan and the Lord calls thee to freedom yea to be a fellow-Citizen with the Saints and of the houshold of God and what excuses doest thou frame exactly against thy self An Act of Oblivion is published and remission and pardon promised to all who come in by such a day will any think we defer remission and pardon of sin yea and Eternal Life is promised to all who come unto God by Jesus Christ yet the pleasures of sin for a season invite us O what delights there are at Gods right hand for ever more we regard not thou art past the flower of thy Age think not so of the 11th hour as of the first If such a Physitian there were who could make thee young again who would not go unto him speedily Why the Lord promises thee now the Old Man is corrupt with deceitful lusts yet to renew thee in the Spirit of thy mind but the belly has no ears thou preferrest the present good before Eternal bliss and happiness let us be exhorted to petition Lord Lord open He is gracious he admits all who come to him with timely repentance NOTES and OBSERVATIONS on MAT. 25.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not WE have heard the joyful Event of the wise Virgins due Preparation they went into the Bride-chamber and the door was shut Come now to the sad Event of the foolish Virgins undue or non-preparation their late Coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their importunate and unseasonable petition for entrance into the Bride-chamber they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Lord c. And the Answer of the Lord to their Petition All which we may resolve into these Divine Truths 1. The other Virgins came 2. They said Lord Lord open unto us 3. They came afterward and said Lord Lord open unto us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as when by negligence men are deprived of time and opportunity of doing what might or ought to have been done 4. The Lord said Verily I say unto you I know you not We may remember that the twelve first verses of this Chapter are only the Protasis or proposition the first part of a Parable which is grounded on an ancient custom as hath been shewn The Apodosis Reddition or second part of the Parable is to be supplyed by comparing Spiritual things with Spiritual as hitherto I have endeavoured to do 1. Now to come is to believe yea desire yea hope yea to be willing all these are motions of the Soul and are in all men good and bad as here in the foolish Virgins for they believe and hope that they shall enter into the Bride-chamber do we not hear even profligate wretches and wicked men when they would seem to affirm some undoubted Truth say as they hope to be saved as they hope to live c. This discovers a great deal of false Faith and Hope and much ungrounded confidence in the world It 's held for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which every man takes for ganted he believes he hopes he is confident he is assured he shall be saved he shall find mercy with God Whereas indeed this conclusion which men take for granted and are taught first of all undoubtedly to believe if well examined will appear to any reasonable man to presuppose and require two premisses out of which it must necessarily be inferr'd As thus He that repenteth and forsaketh his sin shall find mercy I repent and forsake Therefore I shall find mercy The foolish Virgins and all foolish men and women whose pattern the foolish Virgins are they believe and it is a great part of their folly that they believe only the Conclusion that they shall be saved that they shall find mercy c. without giving any heed or regard unto the premisses and so in a matter of the greatest moment and consequence in the world put a fallacy upon themselves and foully deceive their own souls and therefore the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable illogical and wicked men who have no Faith 2 Thess 3.2 2. They said Lord Lord c. Here follows the Petition of the foolish Virgins which Petition or Prayer of theirs is the introduction of their Faith Hope Desire and Will and may stand for their reason of it This Prayer is very importunate and earnest as appears by the doubling of the compellation Lord Lord open unto us whereby also they hope to be heard for their importunity and much babling and hereby they desire entrance into the Kingdom of God How many have we known in these times who have called themselves the Godly Party who yet have been known Whoremasters and Drunkards yea how many such who live in the lusts of the eyes and pride of life Observ 1. The Kingdom of God of all other things is the best and most desirable as appears from hence because all men good and bad just and unjust sincere and hypocritical desire entrance into it for if that be good which is loved and desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good is lovely then surely that must be the chief good which is loved and desired of all Observ 2. Hence it appears that even the worst of men such as are Exclusissimi shut out of the Kingdom of God
13.35 Watch ye therefore for ye know not when the Master of the house cometh whether at even or at midnight or at the cock-crowing or in the morning lest coming suddenly he find you sleeping There are who understand these several times of watching literally and from thence have gathered proper hours of watching in the night Psal 63.6 I remember thee upon my bed and meditate on thee in the night watches Surely our Lord would not have pointed at those special times of watching nor would the Devil have disswaded Macarius from the observation of those times of watching unless there were something in them tending to the destruction of the Kingdom of Satan and the advancement of the Kingdom of God 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom watch ye therefore for ye know neither the day nor the hour when the Son of man cometh We remember a twofold object of watchfulness propounded evil to be prevented and that not expected good to be kept and obtained that we may enter into the Bride-chamber The evil to be prevented is near us irrepens incidens 1. Malum irrepens the inconvenience that evil of sin which easily besets us and secretly steals upon us as a thief in the night 2. The Malum incidens the mischief it is the evil of punishment the judgment that suddenly comes upon us as a robber as an an armed man 1. The malum irrepens the evil that steals upon us is the National Sin whatever that is of which we must be watchful and wary that we avoid it and be not guilty of it lest the malum incidens the terrible judgment of God seize upon us The National Sin no doubt is either the empty Lamp the fruitless Oyl empty dead Faith without the Oyl of the Spirit of Faith and Love and without the Oyl of good Works and Works of Mercy Or the Lamp full of the false Unction Oyl or Spirit from Antichrist that accursed Oyl or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that enters into the bones of ungodly men whereby they are wise and strong to do evil but to do good they know not that abundance of iniquity whence according to our Lords reasoning proceeds want of love and mercy these and such as these are mala irrepentia the National sins But hence may spring an Use of comfort to the humble Soul it s not held an Error to hope for the Unction from the holy One to hope for the Spirit of God the Oyl in our Lamps of Faith to burn and shine in good works of Mercy I say It 's not held an Error to hope for this Spirit since the Lord promises it if we pray for it and the Apostle tells us the promise is made to all that are afar off and that he gives his Spirit to those who obey him Act. 5.32 As for the Oyl of good works and works of Mercy wherewithal our Lamps of Faith ought to shine is it not commonly said to be Arminianism or Popery to urge the exercise of good works and works of Mercy But Beloved is it not the end whereunto we are made Eph. 2.10 are we not created unto good works that we should walk in them Are they not as necessary to our Faith that it may be a living Faith as the Soul is to the Body that it may live See Jam. 2.1 So that Faith and Obedience are inseparable in Christians oft-times being taken the one for the other Observ Hence also an use of reprehension if the Lamp of Faith and Knowledge be so empty of good the Spirit of God and works of mercy what shall we say of the fulness of evil the false Faith full of the false Unction if they who have not the Unction from the holy One if they who have not the Spirit of Christ are none of his whose are they who have the Spirit of Antichrist Giddyness Rebellion Whoredoms Dissention Uncleanness If he know not those who are empty of good Works and works of Mercy how shall he know those who are full of evil Works and works of Unmercifulness Rom. 1 28 31. If they who are called Virgins as they who in some measure have abstained from the polutions of the flesh if these were excluded from the Marriage shall not the adulterous Generation be exclusissima What saith the Apostle Eph. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh saints Verse 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience there 's malum incidens the mischief that shall suddenly fall wherefore Eph. 5.4 he saith Awake thou that sleepest and arise from the dead arise from those dead works watch and pray for the prevention of those National evils which hang over our heads lest the Judgment suddenly overtake thee As there is now a time that the Gate of Mercy which now will easily be open at the knocking of sighs and tears and groans and prayers of the penitent now the time is wherein our Lord saith whoever cometh to me I will not cast out the gate stands open for Traytors Adulterers Idolaters for sinners of all sorts for David after his Murder and Adultery for Mary Magdalen after her Whoredom for Matthew after his receipt of Custom for Peter after his threefold denial for Saul after his persecution of the Church And there will be a time when that door is once shut it will not be opened neither by prayers or sighs or tears or groans O beloved as knowing the terror of the Lord I presume to exhort now now now the gate of mercy may be opened unto you now knock now watch now pray for if the gate be shut against thee the Lord will seal and ratifie the Exclusion of Fools with Amen Note hence their great peril who have all things at their own will both outward and inward the strong man keeps the Palace and his goods are in peace but while they say peace cometh sudden destruction O the perversness of mans corrupt nature that which should be to us a reason why we ought daily to watch and pray to wit because we know neither the day nor the hour when he Son of man cometh this verily is a reason to many why they are negligent slumber and sleep long naps in known sins as they of old The Lord sees not the Lord deferrs his coming Not minding Satan our adversary that roaring Lyon going about seeking whom he may swallow up or drink up he I say daily watches his opportunity when he spies us negligent or the windows of our Senses open then casts he in his darts or temptations some delightful object or other whereby he may perswade or draw us off from our duty to sin and vanity and make us to neglect our guard But watching looks at an object worth obtaining and well
actus indeliberatus or irregularis dat non prodigit he gives he doth not cast away his gifts nor bestow them he knows not he cares not how nor upon whom no unto you my Disciples it is given to know the mysteries of the kingdom of God but to others it is not given to others that are without all things are in parables That 's the next point Vnto those that are without all things are in parables Parabola est rerum ex natura discrepantium sibi sub aliqua similitudine facta comparatio saith St. Jerom and out of him the Gloss A Parable is the representation of spiritual and heavenly things under the similitude and likeness of corporal and earthly which by reason of the analogies and proportions wherein the similitude holds and the disproportions wherein it holds not is an obscure kind of teaching Thus parabolical and plain ways of revelation are opposed Numb 12.8 I will speak to Moses mouth to mouth even apparently not in dark speeches or parables which our Saviour expresly distinguisheth Joh. 11.12 13 14. and 16.25 These things have I spoken to you in proverbs or parables the time comes when I shall no more speak unto you in parables but I shall shew you plainly of the Father which his Disciples acknowledge v. 29. Now speakest thou plainly and speakest no parable The like you may observe 1 Cor. 13.12 and 2 Cor. 3. These different kinds of teaching are accommodate unto the diverse kinds of auditors whereof some are obedient Disciples and to these agrees a more clear demonstration of divine Truth others are undiscipled men and disobedient and to these all things are dark and parabolical As there was light to them in Goshen but darkness elsewhere in all the land of Egypt a bright cloud to the Israelites but a cloud of darkness to their enemies The former sort are here within the later are said to be without without the house of God without the fold of Christ without the city without the kingdom of God and to these all things are in parables Non solùm ea quae loquebatur verùm etiam quae faciebat parabolae fuerunt facta scilicet verba Salvatoris both the words and works of Christ are parables unto those without saith venerable Bede Prov. 28.5 Evil men understand not judgment Hos 4.1 As for the mysteries of God they know them not saith the wise man Wisd 2.21 For great reason there is they should not know them whether we respect these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who are without or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mysteries which are reveiled within or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great reveiler of mysteries 1. As for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the persons that are without were there no other reason than this that they are without it were enough to demonstrate this truth that they know not the mysteries of Gods Kingdom but that all things are to them in parables They are without the fold of Christ and therefore not of his sheep nor do they hear his voice nor know him who is Wisdom it self Joh. 10. They are not of the houshold of God Eph. 2. but without the house where Christ expounds mysteries unto his Disciples Mark 4.34 and 9.28 and 10.10 there is a wall round about Gods House to make a separation between the Sanctuary and the prophane place wherein they are who are without Ezek. 42.20 They are without the City aliens from the common-wealth of Israel strangers and foreigners not fellow-citizens with the Saints among whom God reveils the Mysteries of his Kingdom Col. 1.26 They are without the Kingdom of God rebels unto Christ such as will not that he should be other than a Priest to them and such as they imagine hath taken away their sins not a King that should reign over them Now mysteries of State mysteries of a Kingdom are not wont to be reveiled to strangers much less to enemies and rebels 2. And as great reason there is if we consider the mysteries themselves and how they disagree with those that are without The mysteries of Gods Kingdom are holy mysteries as the ancient Church calls those hidden in the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things must be given to holy men we must not give holy things to dogs They that are without are dogs Apoc. 22.15 The mysteries of Gods Kingdom are precious Pearls they must not be cast before swine they without are swine wallowing in the mire of sensuality lovers of their own pleasure and their own will more than lovers of God The mysteries of Gods Kingdom are the wisdom of God but they are foolishness unto those that are without 1 Cor. 2.14 yea madness yea devilishness so they said unto the essential wisdom of God when he reveiled mysteries unto them he hath a devil and is mad why hear ye him Joh. 16.20 Whence it is that into a malicious soul wisdom shall not enter nor dwell in the body is subject unto sin Wisd 1.4 5. 3. No no God gives his Holy Spirit of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto those that obey him Act. 5.32 They that are without obey unrighteousness Rom. â—8 for as good reason there is 3. In regard of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself he hides his mysteries from the wise and prudent Mat. 11. if you seek a reason of that it follows Even so it pleased thee Hoc videlicet ostendens quod injustum esse non potest quod justo placuit saith St. Gregory for such as are wise in their own eyes they are too wise to know the things of God and so prove stark fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 professing themselves wise they become fools for even that wisdom they have keeps them from the knowledge of God the world through wisdom knows not God 1 Cor. 2. to these he speaks in other tongues to these he hath not given an heart to perceive nor eyes to see nor ears to hear Deut. 29.4 Nay Christ himself who is the light of this world the wisdom and righteousness of God he came into the world for this end That they who see with the carnal eyes of their own worldly wisdom should be made blind Joh. 9.39 yea he hath given charge to his Ministers that they should not reveil mysteries unto those for we cannot conceive that he should be unrighteous who is the Righteousness it self nor that envy should stain his bounty who is the good it self No the all-wise God hath divers ends why he thus conceals the mysteries of his kingdom 1. From those that are without as for the manifestation of his Justice the rule whereof in this case is from him that hath not shall be taken away even that which he hath or seemeth to have So we may understand the words following the Text which have the force not of an event but of an end All things are to them in Parables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That seeing they may see and
unto the death of Christ who is content to become of no reputation for Christ who desires to be found in Christ in his death and in his life with the loss of all things who desires to be found in him not having his own righteousness which is by the Law but that which is through the faith of Christ the righteousness which is of God by faith who desires to find the power of his resurrection working in himself these and such as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of Christ Who rather minds not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of self self-interest his own opinions and tenents his own supposed excellencies O how men are puft up at this day one against another what animosity what swelling there is one against another and that either for some chosen opinions taken up upon trust or for greatness of place and dignity As for the selfness of opinion see Ezek. 13. he found it among the Jews and the Apostle found that self also among the Colossians 2.18 They intruded into the things which they had not seen vainly puft up by their earthly mind Men of all divided Judgements take up their Principles upon trust from their several Leaders of their own respective Parties and for these they strive and contend and according to these they will be reputed Orthodox and that before they have experimentally tryed and examined those things How immethodically and disorderly herein do men proceed how contrary to our Lords method Joh. 7.17 If any man will do his i. e. the fathers will that is his Law he shall know of the doctrine And indeed who is there of us all but knows more of Divine Truth than he hath lived and practised and so found to be true in the mean time he doth but believe it to be true he does but perswade himself it is so but when he has taken courage to live and do what he believes then and not till then he knows what now he believes therefore St. Peter directs us to add to our faith virtue or courage to do what be believe and then add saith he in your virtue knowledge Before we come to such a certainty of Gods Truth all is but self-perswasion no more than hear-say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some tradition received from some who have gone before us 2. Again what opinion is there of self-excellency what ambitious selfness how do men swell one against another and strive who should be the greatest such ye read of Luk. 22. yea in this Chapter after our Lord had taught this doctrine of Self-denial we read how little they had profited by this doctrine for in the 46. vers then there arose a reasoning among them who should be the greatest What tumours what swellings are there what ambition among us who should be the greatest I appeal to both Parties of them can they call those Christian actions can they sute with self-denial can they otherwise then condemn themselves in the things that they do O what extream need is there that the Lord should set a little Child among us as he there did that he would mind us of the child-like simplicity humility and innocency 3. Divine Axiom If any man will come after me let him deny himself After our Lord had premised a general invitation he descends to a particular yea as it may be understood a personal one if any man thou or I or he will come after Christ let him deny himself daily and take up his Cross c. 1. God who is most free and so made man after his own Image he would deal with man according to that free principle in him 2. As the man willingly and without any antecedent decree or coaction forsook the Lord so the Lord would by his invitation prevent the man that he might as willingly return unto him renounce and deny himself and so come after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will follow me and is' t no more than so if any man will if any man will There hath been of late years a great decrying of man's Free-will both by some learned and many unlearned when yet God forgive them neither know what they do That we may be better informed let us inquire what is the true freedom 1. What it is not 2. What it is 1. What it is not it is not a power to will or not to will not a power to do or not to do this or that which they call Libertas contradictionis No nor is it a power to will or do this or the contrary which they call Libertas contrarietatis as a power to love or hate to do good or evil to save life or to kill If either of these were the true fredom then were he truly free who hath a power to will or do what is good or not to will or do it he that hath a power to will or do what is good or to will or do what is contrary i. e. evil as where Laban said Gen. 31.29 It is in the power of my hand to do you hurt and Joh. 9.10 knowest thou not that I have power to crucifie thee and have power to release thee if either of these were free then were they with whom they had to do not truly free or not so truly free as they then was Laban a more true free-man than Jacob yea Pilat should be a more free man than Christ Himself for Laban could have done Jacob hurt or not and Pilat could have crucified Christ or released Him Yea if this were to be free then could not God himself be said to be free who yet is Agens Liberrimus for God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot but will good nor can he will or do that which is truly evil He cannot sin he cannot lye Were this true freedom then should not Christ be free Mar. 3.4 and he saith unto them Is it lawful to do good on the Sabbath-day or to do evil to save life or to destroy This is not the true freedom 2. What then is the true free-will The true Liberty imports a releasing from a man 's own self-bondage the bondage of his own self-carnal reason which had enslaved him his own false and erroneous principles whereon his heart was bound the bondage of his own lusts whereunto he was a servant Joh. 8. the bondage of sin and the law of sin which hath enthrall'd him And being set free from all this bondage the true freedom is the addicting of ones whole self understanding reason will affections actions life unto God and his righteousness This freedom is brought by the Lord Jesus Christ his Word and his Spirit and Truth Joh. 8.32 36. Rom. 6.17 18. and 8 2. True power is a freedom to will and to do what is good without any hindrance without any resistance in him who wills or does it I know this is a paradox but surely the will of man being prone rather to evil than to
and Christ stand in opposition one to other so that he who will come unto Christ must deny himself renounce himself take up his cross crucifie his flesh with the affections and lusts for there is no agreement between Christ and Belial 2 Cor. 6. Repreh That dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and disorder in this doctrine concerning self-denial and taking up the Cross and following the Lord Jesus it 's placed in the last place and left to us to do by way of thanksgiving or thankfulness whereas we see our Lord propounds it to the multitude as the first lesson they should learn and practise but the common way is first to know a mans misery secondly his deliverance from it by Christ dying for us whereby he is justified thirdly thanksgiving for that deliverance Self-denial and taking up the Cross and renouncing all ungodliness c. are every where in Scripture so evident that the Devil himself if he would make a body of Divinity he would not leave holiness out but these men have put it in a place that the Devil himself could not have chosen one more to his advantage for when men believe that they are already delivered from their enemies the world the flesh and the Devil and are already justified and saved from their sins will they be forward to repent them of their sins by way of thankfulness will they then think we cut off the offending foot or hand c. such thankfulness so expressed would be very rare but even like unto fidlers and begging strangers that are sometimes but troublesome guests so c. 2. Those hence are to be reproved who think it Religion enough to be Orthodox to hold true Principles and Opinions as if it did suffice herein only to follow our Lord who think the way wherein to follow our Lord consists in tenents without the life 3. They who would pretend to follow the Lord Jesus yet deny not themselves nor take not up their Cross daily Men have soon done with hard duties they take a great deal of pains in self-denial and taking up the Cross and consider not that it 's a daily duty but self-seeking returns the sin returns and oftentimes the latter end is worse than the beginning see examples of this kind some because they have gotten a step or two before others in the way of life Rom. 12.16 become wise in their own conceits the like we read of Vzziah 2 Chron. 26.16 When he was strong his heart was lifted up to his destruction Nay we may say the same of others who have made greater proficiency in Religion than these had done yet self-seeking gets in and endangers the ravelling all they have done Hezechiah when he had attained to so great Grace how was his heart lifted up 2. Exhortation unto that which is our daily duty let it be our argument and subject by our experience in the process of this duty to treat upon it in this our day in this part of the day of our life which yet remains Hitherto I have spoken of this Text or of these words in themselves The words are now to be handled according to their reference unto the former In the 18th verse our Lord requires of his Disciples whom the multitude said he was to which in the 19th verse they answer according to different judgements and in the 20th verse he enquires whom they say he was to whom they answer by St. Peter the Christ of God whom he chargeth to reveil that to no man and gives for reason that the Son of man should be rejected by the Elders and High Priests and Scribes and be killed and the third day to be raised from the dead The reason of this is 1. This he spake to his Disciples for their satisfaction to prevent the scandal and offence which might come upon them by his death 2. And that his hardened and blinded enemies might proceed in their malice and ignorance to do that which God by them had determined to be done for the salvation of men Observ 1. The Lord spake mysteries secrets unto his Disciples which he would not have made known to all men because not qualified but what was of publick concernment and belonged to all men he said unto all If any man will come after me let him deny himself c. whence note we ought to learn to distinguish what and to whom we speak The conjectures of the multitude concerning Christ though otherwise erroneous yet were all honourable some that he was John the Baptist others that he was a Prophet or more than a Prophet or that he was Elias who prefigured the same John the Baptist a zealous Prophet that he was a Prophet of the old ones raised from the dead suppose Elisha who was endued with a double spirit of Elijah and had miraculously fed a multitude as our Lord had done though far short of the Lord Jesus as types alwayes fall short of the truth typified and in all these there was truth for our Lord Jesus was that great Prophet that was to come that great Grace of the Lord which is John that true Elijah God the Lord that true Elisha God the Saviour And so ought we to demean our selves that though we ought to pass through good report and evil report we may gain by our holy conversation a good report among them that are without that they may say no evil of us justly but only good as the multitudes said of our Lord though they knew him not that he was John the Baptist or Elias or one of the old Prophets A word of Consolation to the weak but yet willing follower of Jesus Christ the spirit indeed is willing though the flesh be weak I say persist in that good will 1 Joh. 5.4 For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith But alas I find my self too weak to withstand my lusts to deny them too weak to bear the Cross against so strong temptations pray unto the Lord for Divine Power for Divine Virtue for strength from above for patience that through faith and patience we may inherit the promise Let us be exhorted therefore to come after the Lord Jesus Christ to follow him in his way this is the old way wherein all the holy Men and Saints of God have walked even from the beginning Jeremiah implyes it was hidden and lost in his time and therefore he exhorts the people to seek it Jer. 6. and our Lord tells us that few there are that find it and much fewer that walk in it our Lord saith of Abraham that he would teach it his Children to walk in his wayes to do justice and judgement for our invitation hereunto our Lord will go before us and behind us Isa 51. and 58. follow the example of our Lord Phil. 2. Let the same mind be in us 1 Pet. 4. Forasmuch as Christ hath suffered in the flesh arm your selves
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
world is the lusts of the flesh the lust of the eyes and the pride of life This is evident we can nor think nor do nor will any thing that is good of our selves when therefore we think a good thought or will a good will 't is he that doth it without him we can do nothing but he would do this and we check the motion what do we else but wound and kill our friend pierce his head and hands and side and his feet we pierce his head with our thorny cares our covetousness Avaritia in capite omni pierce his hands when we enfeeble his power with pretence of our infirmity and weakness we could do his will but like harlots we are content to be forced and so use but half our strength great lubbers suffer our selves to be buffetted What are these wounds in thy hands Zach. 13. shall we wound him again crucifie him again kill him again is this the kindness to our friend Sign The tryal of friendship is in Adversity Vt fulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides As gold in fire prov'd most bright appears So love and friendship in affliction chears Absolon to Hushai is this thy kindness to thy friend They were David's fast friends that went to him into the wilderness while he yet kept himself close because of Saul and they are the friends of the true David who go into him into the wilderness forsake all for Jesus Christ this is the tryal of us at this present The true David is to be set upon his Throne that 's the business that every one pretends to strive for He hath a Throne in the world due unto him all the kingdoms in the world shall be the kingdoms of Christ mean time let every one of us endeavour to put down the mighty from their seat who sit in Gods Temple to put down Antichrist who sets himself in the Temple of God and shews himself as if he were God whether we be such or no Jesus Christ will soon discover 1 Chron. 12.17 If ye be come peaceably unto me to help me mine heart shall be knit to you it shall be one with you If we come to help the true David to help the Lord against the mighty he will be one with us but if we come to betray him to his enemies what will follow Tuta frequensque via est per amici fallere nomen Tuta frequensque licet sit via crimen habet The way is frequent to deceive by love Such wayes and thoughts descend not from above Who is there among us can truly say with Amasa Thine are we David and on thy side thou Son of Jesse c. vers 18. This is love that a man lay down his life for his friend Darest thou do so thou canst not otherwise be Christ's Disciple or friend Luk. 14. Beg power and strength of Jesus Christ to do his will he will deny us nothing we ask of him if we be instant with him Luk. 11.5 6. Which of you shall have a friend who shall go unto him at mignight c. Jesus Christ is our fast friend he 'l rise at midnight to do us good he never slumbers or sleeps When we ask him three loaves we ask him nothing but that his kingdom may come that his will may be done no less than a kingdom The kingdom of heaven is like to leaven hid in three measures of meal till the whole be leavened Mat. 13.32 even the Body Soul and Spirit untill all be sanctified That which the Apostle prayeth for 1 Thess 5.23 The very God of peace sanctifie you wholly and I pray God your Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 2. Some there are who would prove themselves friends of Jesus Christ by their election before the foundation of the world was laid But a sign or mark is that which makes things evident as doing good or evil and therefore if there be nothing to make this friendship evident it will be resolved into phansie and self-love besides this doing of good is of late dayes held to be little better than Popery But what then shall we say of that sign which our Lord gives of his friendship Joh. 15.14 Then are ye my friends if ye do whatsoever I command you Now he commands us to do justly to love mercy to humble our selves to walk with our God he saith unto us love your enemies Mat. 5. 2. Christs friends ought not to fear them who kill the body 1. What is here meant by the body 2. What it is to kill the body 3. What to fear and not to fear those who kill the body 1. By the body is to be understood that gross part of us contradistinct unto the soul as it is here opposed unto it the third part of the man as ye find them distinguished 1 Thess 5.23 Howbeit the body is not so here to be understood as separated but as united with the soul for as separated from the soul it hath no life in it but as united with the soul from which union proceeds the vegetative life 2. The body so understood is said to be killed when it is violently separated from the soul for death is ordinarily defined separatio animae à corpore 3. That we may understand what it is to fear those that kill the body we must first enquire a little into the nature of fear and the several kinds of it and which of them is here to be understood The chariot of the Soul is carried on by four wheels the four principal affections 1. Fear and 2. Hope and 3. Grief and 4. Joy as the Poet summs them up Hinc metuunt cupiúntque dolent gaudéntque They fear they lust they grieve and then they joy And the Spirit in these wheels which moves them is LOVE Timor est 1. animi passio 2. circa malum futurum 3. arduum seu difficile 4. cui resisti potest Fear is a passion of the mind touching some future evil that 's hard and difficult yet such as may be withstood 1. It is a passion of the mind for no other affection can be so properly called a passion as grief and fear which work the greatest changes both in the mind and in the body 2. It is about evil apprehended as shortly to come upon us for if it be conceived as afar off how ever evil yet we commonly fear it not as death is not feared because most men fancy it far off I thought no more of it than the day of my death 3. The evil must be difficult and hard otherwise it stirs not up fear in us we fear not small evils but despise them 4. Such evil is apprehended as resistible otherwise if it be conceived as inevitable and irresistible we do account it as present and cannot then be said so properly to fear such an evil as to grieve for it Thus Malefactors adjudged to
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
our great God and Saviour Jesus Christ See Notes on Gen. 11. He becomes all things to all men that by all means he might win all unto his love though few very few return to him reciprocal affection It is the Lot which his friends the true Ministers of the Word inherit with him and after him as St. Paul tells the Corinthians 2 Cor. 12.15 I will most gladly spend and be spent for you the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your souls though saith he the more abundantly I love you the less I be loved for he came among his own and his own received him not Whence they are justly reproved who arrogate their great friends common Love which he extends to all his friends unto themselves only who impropriate the friendship of God unto their own strait laced company and no other Are there not in his Fathes house many mansions Hath he not other sheep that are not of this fold Joh. Are not they who fear God and work righteousness in every nation accepted of him A Picture looks indifferently at all and the Image of God who is the Son of God looks at all indifferently and would have all men be saved and all to come to the knowledge of his truth that all might know his Counsel and do his Will and be friends of God and is thine eye evil because God is good His friends are all Philadelphians Dehort Provoke not the Lord to kill us with those actions wherewith we go about to please him Observ God not named here nor Rom. 8.11 lest frequent use render it less venerable for that reason not named in the whole Book of Esther his providence preservation and government of his Church wonderfully declared his name being not often mentioned by the Jews he would that rather his being and works should be known than his name in our lips We learn by the same omission not to call our selves too often by the names and titles of Gods people but rather let our lives and actions speak what we are and whose people we are Observ Even the friends of Jesus Christ must fear God and fear Jesus Christ Jus reverentiale remitti non potest In the affirmative part we have 1. a Preface to the Precept 2. the Precept it self The words are a description of God the Judge an Emphatical inculcation and repetition of it according to his power and sovereignty and have in them a greater energie and vehemency than if we named him In them 1. we have a description of the Judge 2. A precept to fear him and a repetition of that precept all which we may resolve into these several Divine Truths 1. The Lord killeth 2. When he hath killed he hath power to cast into hell 3. Him we ought to fear 4. Yea I say unto you saith our Lord fear him 1. The Lord killeth The Lord may be said to kill either in regard of the divers 1. Ends of his killing 2. Ways and means of his killing 1. In regard of the divers ends of killing so the Lord either kills that he may save for as our best friend was put to death in the flesh but quickned in the Spirit 1 Pet. 3.18 even so must all his friends for his sake and for the enjoying of him who is our life we are killed all the day long But thus the Lord kills that he may save for so we perish not in death but arise from the dead and Christ gives us life Eph. 5. As dying and behold we live 2 Cor. 6.9 Of this we shall have some use in the handling of this point But the other killing is here principally meant The Lord kills that he may destroy for that which we have here after he hath killed he hath power to cast into hell Matth. 10. It is he is able to destroy body and soul in hell 2. In regard of the manner of killing The Lord kills 1. immediately 2. mediately 1. Not that absolutely the Lord useth no means in taking away the life but that oftentimes he himself is said to kill and the means are not named Thus Gen. 38. The Lord slew Er vers 7. and vers 10. The Lord slew Onan also Thus the Lord killeth and maketh alive 1 Sam. 2.6 2. He may be said to kill mediately when he useth any notable means whereby he takes away the life as those four notable judgements 1. the sword 2. the famine 3. the noisome pestilence and 4. the noisome beasts which are all of his sending Ezechiel 14.21 Zephany 2. ye shall be slain by my sword And thus sometimes the Lord delivers one man into anothers hand who kills him Exod. 21.13 for this reason he names himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because he hath all power all plenty of good and all authority to bestow it but also because as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Judge the judge of all the world he hath soveraign Authority to punish and so he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Isai 13.6 Howl ye for the day of the Lord is at hand it shall come as a destroyer from the Almighty Reason He hath the sovereign power over soul and body they are both his creatures he is Dominus vitae necis The source and fountain of all authority am I a God to kill and make alive 2 King 5.7 He gives authority and power unto all chief Governours for rhe Majesty that God gave Nabuchadnezzar all People and Nations and Languages trembled and feared before him whom he would he killed c. Dan. 5.19 Pilat saith as much to our Saviour Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee Jesus said Thou couldst do nothing unless it were given thee from above all power therefore is radically and originally in God himself In a great house much more in a City and Kingdom many things are done without notice of the Governour but it is not so in regard of God the Judge of all the World whatever good or evil is done or befalls it s not only by the power and knowledge but also by the guidance and ordering though not always by the approbation of the Lord our Governour Thus there is no evil in the City which the Lord hath not done Amos 3.6 it s rightly conceived by all who consider the Context that the malum paenale the evil of punishment is principally to be understood Howbeit the Lord permits i. e. he doth not hinder that which is truly evil the evil of sin for if he permitted it not if he suffered it not to be it could not be because there is no evil that is infinite and therefore it 's limited by the infinite power of God Thus he is said to make peace and create evil Isa 45.7 and he hath his instruments whereby such evil is brought to pass as the lying spirit in the mouth of the Prophets 1 King 22.22 And by his
sence seeing so good use may be made of it for the levelling the Lords way and making it plain and even As God according to his ordinary power in nature so in his kingdom of grace he suffers nothing to be empty but stayes till it be empty and then he fills it The Lord killeth and maketh alive he bringeth down to the grave and bringeth up the Lord maketh poor and maketh rich he brings low and he lifteth up he raiseth the poor out of the dust and lifteth up the beggar from the dunghil to set him among the Princes and makes them inherit the throne of Glory for the pillars of the earth are the Lords and he hath set the world upon them The Chaldee turns all in the future as to be fulfilled at the coming of Christ such low such poor dejected abased ones the Lord invites unto himself Come unto me all ye that labour and are heavy laden and I will give you rest The low dejected empty estate is the seat of God so himself saith Isa 57.14 there 's Selah lift up your dejected spirits Cast up cast up take away the stumbling block out of the way of my people why for thus saith the high and lofty one who inhabiteth eternity and whose name is holy I inhabit height and holiness where is that Even in the low contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones 2. Prepare the way of the Lord i. e. level it and make it plain This sence the Prophet may seem most to aim at Isa 40.3 and 4. and St. Luk. 3.5 Prepare the way of the Lord how Every valley shall be exalted and every mountain and hill shall be made low the Lord by John Baptist's doctrine doth both he fills up the pits of despair and casts down the mountains of presumption this is the Lords property Job 40.12 13. he levels the way of the Lord for in his hand or power are the deep places of the earth and the heights of the hills are his also Psal 95.4 This doctrine is the fire that goeth before the Lord and burns up his enemies on every side so that the high hills melt like wax at the presence of the Lord Psal 97.5 and every valley is filled and every mountain and hill is brought low Luk. 3.5 Observe then 1. We are altogether in extreams until John the Baptist prepare the Lords way in us we are either 1. high-minded proud and presumptuous or 2. much dejected and cast down by despair It is the Devils practise in the wilderness thus he dealt with the Israelites first he is a lying spirit in the mouth of the Spies who brought an evil report of the good land Numb 13. whereupon Chap. 14. All the Congregation lift up their voice and cryed and despairing ever to come into the Holy Land consult of returning into Aegypt whereupon when the false witnesses died of the plague vers 37. he made many of them presumptuous so that they would conquer the Holy Land by their own strength Thus he dealt with our Saviour in the Wilderness when he had fasted forty dayes and forty nights and was now hungry the devil tryed whether he could deject him and bring him to despair of Gods help Thou seest God hath forsaken thee provide therefore for thy self turn stones into bread When he could not prevail that way he tempts him to presumption God will provide for thee a guard of Angels cast thy self down headlong Thus I fear he deals with many poor souls at this day by reason of the imminent evils like to fall upon us by suggesting heathenish thoughts unto us What shall we eat and what shall we drink c. but we may learn of our Lord to answer him That man lives not by bread only but by every word that proceeds out of the mouth of God Confine not God to this or that means of thy life if he give thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the super-substantial bread He will give thee what else he thinks fit for thee if our Lord thought not fit to work a Miracle to help himself he will not allow thee to steal cheat plunder c. to maintain thy self Thus he dealt with Peter suggested high thoughts into him of his own strength he would die with his Lord and then he would rescue his Lord drew his sword but our Lord levels his high spirit put up thy sword again into his place all they that take the sword shall perish with the sword Matth. 26.52 when he could not prevail that way he hoped to have sunk him by despair when he had denied his Lord. As the Eagle in the Fable having gotten a Shell-fish which she carried up to the Clouds and could not break there with her talons cast it down upon the rocks and brake it John by his doctrine brought in equality among men so that the brother of low degree rejoyceth that he is exalted and the rich and man of high degree rejoyceth that he is made low Jam. 1.9 see the truth of this Luk. 3.11 he levels the people Let him that is rich part of his superfluities to his poor brother He that hath two coats let him impart to him that hath none for what doth it profit my brethren if a man say that he hath faith and hath not works can faith save him If a brother or sister be naked and destitute of daily food what doth it profit we are called to be profitable unto men And this is a faithful saying and these things I will that thou affirm constantly that they that have believed in God might be careful to maintain good works these things are good and profitable unto men We have had a great deal of idle and dead faith and contemplation or rather imaginary Divinity come into the world of late foolish questions and contentions and strivings about words those are unprofitable and vain Tit. 3.8 9. Thus he taught equity to the Publicans to exact no more than that was appointed Luk. 3.13 he taught equity to the Soldiers vers 14. do violence to no man a strange Precept to sword-men in our dayes whose rule rather is that which the Wise Man tells us of Wisd 2.11 Let our strength be the law of justice or do no more injury than ye are able to do Again they must accuse no man falsly they must not vent their spleen by reproaching men as malignants and they must be content with their wages they ought not to plunder or spoile men of their honest labours Thus John the Baptist levels the Lords way and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either 1. Strata via a way beaten down or 2. Elata via a way raised up which I understand to be meant by the word Selah which meets us often in the Psalms and signifieth according to divers Originals or divers places where we find it either 1. A listing up of the dejected soul or
very being that we by our sins have crucified See Notes on Gen. 26. ad finem Consolat To believers in the Lord Jesus As they who believe not that he is I AM they shall dye in their sins So by like reason they who believe that he is I AM they shall not dye but live O but I am guilty of many sins c. See Notes on Exod. 20.1 No marvel if while men have only a fantastical faith and believe only in a Christ of their own imagining No marvel though the flouds of Belial make them afraid Psal 18.4 Therefore Matth. 14.26 They thought they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fancy or imagination vers 27. But Jesus spake unto them saying Be confident I AM he is not a fantastick or imaginary Christ but an Essential a being Christ a Christ who is the very being it self the I AM When he comes into our vessel he rebukes the Sea of wickedness and the winds of temptation from evil spirits and then follows a great calm Observ 1. This discovers their poor narrow carnal understanding of Christ who think him then to begin to be the Son of God when he began to be the Son of Man This poor conceit the Ebionites had of him that he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks of him Phil. 2. Verus homo but merus homo a meer man and therefore those old Hereticks had their name Ebionitae from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and miserable Observ 2. Christ is the beginning who hath spoken to us in all ages that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 which hath outwardly in the Letters and Words and inwardly by a mental voyce spoken to all generations of men Exhort Hear the voice of the eternal Word speaking outwardly They report of a God at Rome whom they called Locutius who was often speaking unto many and never left speaking until they had built him a Temple And then ever afterwards he held his peace This story might have been very unhappily applyed to some But to our present purpose I AM the beginning he speaks not only outwardly until he hath gotten a Temple until he dwell in us and walk in us and live in us But then he much more speaks in us and becomes the Oracle of his Temple So that what he spake before in Letters and Words to the outward ear He now speaks inwardly unto the heart of his Believers That City which was at first called Cyriath Sepher Joshuah called afterward Debir Josh 15.15 Cyriath Sepher is the City of Letters But when Joshuah obtains the Victory over it it becomes Debir that is an Oracle That word is in thee in thy mouth and in thy heart NOTES AND OBSERVATIONS UPON ACTS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance IF any Text of Scripture may justly challenge our best attention or kindle holy affections in us more than other I suppose this may where the holy and blessed Trinity God the Father Son and holy Ghost are busied and taken up in matters of our best advantage the giving of the holy Spirit to all the holy Apostles and Disciples enabling them inwardly for their most holy function giving them divers tongues fitting them with utterance outwardly for the propagation of the Gospel throughout the world That which the Eunuch complained Act. 8.31 How can I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray we therefore that the Lord who sent his Spirit in fiery tongues would enlighten the understandings and enflame the hearts of the hearers and that he who makes able ministers both of the letter and of the spirit and made man's mouth would vouchsafe a portion of his Spirit unto the speaker and give unto him the tongue of the learned that he may speak a word in season that he may impart some spiritual gift unto the Congregation That he may interpret that the Church may receive edifying Which that we may all the better do ye may be pleased to know that the great promise of God the Father Luk. 24.49 The great promise of God the Son Joh. 15.26 And the great promise of the holy Spirit vers 33. of this Chapter is in this Text recorded to have been performed When they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance The whole Chapter comprehends An Historical Narrative of Gods promise performed The divers censures and judgements past upon the performance of it 1. In the Historical Narrative ye have 1. The time place and persons on whom and in whom this promise was performed and by whom it was made manifest unto others 2. The miraculous performance it self expressed outwardly and inwardly 1. Outwardly by Types and Figures and that two ways proportionable unto the two disciplinary senses of hearing and seeing 1. Of hearing and that was a sound a sudden sound a sudden sound come from heaven adorned by a contract similitude and a sound as of a great rushing wind and by the effect it filled the whole house where they were sitting 2. The second Type was in proportion unto the Sense of seeing And thus there were represented unto them Cloven tongues in similitude resembling fire and in effect sitting upon each of them 2. God's performance of his promise is also described from the inward effect it wrought in and by the Apostles and Disciples which is the thing signified by those outward Types and Figures They were all filled with the holy Ghost spake with other tongues as the Spirit gave them utterance The Text as you may perceive contains a real and true performance of Gods promise unto the Apostles and Disciples They were all filled c. Wherein there is 1. An effect of the holy Spirit in the Apostles and Disciples They were all filled with the holy Ghost 2. An effect of the Apostles and Disciples by the holy Spirit They began to speak with other tongues as the Spirit gave them utterance The words may be resolved into these Divine Truths or Doctrines 1. All the Apostles and Disciples were filled with the holy Ghost 2. They began to speak with other tongues 3. They were all filled c. And then began c. 4. The Spirit gave them utterance 5. As the Spirit gave them utterance so they spake 1. All the Apostles and Disciples were filled with the holy Ghost That by all in Text are meant the Apostles and Disciples the 13.14 and 15. verses of the former chapter easily prove That these were now altogether and that in them and by them this effect of the holy Spirit was wrought appears by the first verse of this Chapter All these are said to be filled Filling is nothing else but an adequation or inward fitting of the thing contained unto the thing containing To fill and to be filled and their contraries to empty
as had gotten such an habit of swearing and cursing and blaspheming that they knew not when they swore And so of the like I pray God there be none such among us and by this means they have lost the principle of examination a duty proper to those who make their address to the Lords Table they are given to a reprobate mind a mind that hath lost discrimen honestorum turpium that cannot discern between good and bad A most fearful condition how dreadfully doth the Apostle censure such a man Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil Consol 1. But I should too much wrong this Text should I not make use of it to the Consolation of those who have though but a small and scanty measure of the Spirit For who hath despised the day of small things Zach. 4. Ne parva aversaris inest sua gratia pervis Though they are not full yet they are not empty Our good God rejects not the least measure of his Spirit in any of his servants Esa 65.8 The new wine is found in the clusters and one saith destroy it not there is a blessing in it Thus God took notice of the weak beginnings of his Spirits in Jeroboam's son He only of Jeroboam shall come to the grave because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 King 14.13 Hag. 2.3 Saith of the House of God Is it not as nothing yet be strong O Zerubbabel and be strong O Joshuah according to the word that I commanded you when ye came out of Egypt So my Spirit remains among you in medio fear ye not 2. But much more comfort may I speak to those who have a greater measure of the Spirit they have the Comforter himself with them who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath his name from Comforting What though thou want some of those outward things which the world call their goods Hast thou the Spirit of thy God Thou hast in him whatever can be called GOOD Confer Matth. 7.11 with Luk. 11.13 What though thou be oppressed with that which the world calls and accounts the only evil There is no evil so great but its over-poised and weighed down with the greater good For as the sufferings of Christ abound in us so also do the consolations What if the Sun of persecution So our Saviour calls it if we compare Matth. 13. verse 6. with 21. What if that Sun be up and wax hot at noon-day if the cool wind blow and allay the heat of it what hurt doth it The Sun is always hot and extreme hot between the Tropicks so that the old Poets conceived the World was not habitable in those parts but our Geographers and experience of many have taught us the contrary and the reason is that heat 's allayed by a constant general wind that blows there from the East to West and such an heavenly gale refresheth and cools the heat of persecution This was figured unto us by Joseph a Type of Christ who dined with his brethren at high-noon Gen. 43.16 He who is not ashamed to call us brethren vouchsafes to dine with us to feed upon our Faith Prayer and Praises and the will of him that sent him which is his food Joh. 4. He vouchsafes to feed us with his flesh and blood his holy Word and Spirit that we may be filled with all fulness of God Exhort I shall conclude this point with an Exhortation to us all that we would labour to be filled with the Spirit of God And that we may the better be moved hereunto what is there in this World useful for the life of man which the Spirit of God somewhere in Scripture borrows not a name from The Wiseman reckons up among the principal things for the whole use of mans life water fire and blood of the grapes oyl and cloathing Ecclus. 39.26 And the Spirit of God is all these 1. Water A well of water springing up unto the everlasting life Joh. 4. and 7. this he spake of the Spirit 2. 'T is fire As John the Baptist speaks of our Saviour He shall baptize you with the holy Ghost and with fire Matth. 3. Where and is exegetical and explains the Nature of the Spirit like unto fire This is the Fire whereof our Lord speaks Luk. 12.49 I came to send fire on the earth and what will I if it be already kindled And I would to God it were kindled in every one of our heart◠that it might consume every sinful lust there and be a light of life unto us 3. 'T is Wine So we may understand St. Peter Act. 2.15 16 17. These are not drunk as ye suppose but this is that which was spoken by the Prophet Joel I will pour out my Spirit they are not drunk with wine wherein is excess but they are filled with the Spirit Eph. 5.18 Musto Spirituali with Spiritual new Wine saith the Gloss 4. 'T is Oyl So the Prophet Esa 61.1 The Spirit of the Lord God is upon me Why because the Lord hath anoynted me The Vnction from the holy One 1 Joh. 2. 5. 'T is Cloathing Tarry saith our Saviour at Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until ye be endued or cloathed with power from on high Luk. 24.49 i. e. with the holy Ghost Jud. 6.34 The Spirit of the Lord cloathed Gideon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such and so principally useful is the holy Spirit of God unto the spiritual life as these are to the natural and therefore 't is called the Spirit of life Rom. 8.2 So extremely necessary it is That if a man have not the Spirit of Christ he is none of his Rom. 8.9 This is that Spirit that quickens enlivens enlightens teacheth reneweth governeth comforteth purgeth and uniteth us unto our God As for notes or signs of this Spirit in us should a man question almost any one whether he had a portion in him of Gods Spirit or no he might be in danger to be answered as Machaiah was by Zedekiah 1 King 22.24 With a blow on the cheek and a taunt which way went the Spirit of God from me to speak unto thee Certainly Ahab's Prophets were perswaded they had the Spirit of God as partial opinon and self-love perswades most men though they give heed to spirits of errour 1 Tim. 4.1 were we to try a vessel whether full or no we would not judge it to be so by the great noise it makes Empty vessels ye know sound most when the full are silent and the shallow rivulets make a greater noise than the deepest and fullest stream The waters of Shiloah go softly i. e. the Spirit of Shilo or Christ Esa 8. And therefore they who try the Spirit by our boasting and ostentation of it They who try the Spirit by this mark take their mark amiss The Spirit of God hath left us more certain
signs to try it self by both negative and positive 1. He that hath the Spirit of God lives not a bruitish and voluptuous life not drunk as ye suppose No Jud. v. 9. Sensual having not the Spirit And be not drunk with wine saith the Apostle wherein is excess but be filled with the Spirit if drunk with Wine then not filled with the Spirit Eph. 5.18 2. Positive signs ye have Gal. 5.22 The fruit of the Spirit is love joy peace long-suffering gentleness goodness faith meekness temperance Surely then the envious and malicious the churlish and unkind the injurious impatient and intemperate man let him make what shews of Religion he will and practice the Art of seeming which is much in fashon and request in these days he hath not the Spirit of God If we live in the Spirit let us walk in the Spirit Gal. 5.25 I shall briefly name some means for the filling of our Vessels with Gods holy Spirit and so conclude 1. And first oportet exinaniri quod implendum est That Vessel that is to be filled with one liquor is to be emptied of all other And therefore our Lord denounceth a wo against the full Luk. 6.25 Elisha bids the widow bring vessels empty vessels and that not a few God is not sparing of his Spirit we are sparing and straitned in our own bowels Especially we must empty our vessels of all what ever is contrary to the Spirit of God our own will our own self-love our own sinister intentions if we would be sealed with the Spirit of promise as the Apostle speaks Ephes 1.13 We must be unsealed of those seven seals Apoc. 7. and so resign up our selves wholly unto God to be sealed anew by his Holy Spirit to be guided by him to be filled by him Would any Housewife pour her precious liquor into a sink or a nasty cask and shall we think God more prodigal of his holy Spirit Let us therefore purge our vessels from all polution of flesh and spirit 1 Cor. 7.1 Let us purge our vessels from lewd and evil vessels 2 Tim. 2.21 Upon these terms God will fill us with his Spirit Upon these terms we may eat of that bread and drink of that cup as the Priest said concerning Davids servants if the young men have kept themselves from women that 's commonly the young mans sin as covetousness is the old mans they may eat the hallowed bread to which David answers The vessels of the young men are holy 1 Sam. 21.4 5. Let a man examine himself and so let him eat of that bread and drink of that cup. 2. When we would fill a vessel at the well we incline and sink it otherwise we cannot fill it And if we would be filled with the Spirit we must humble our selves and sink as it were our vessels our souls into the Well of Living Water Joh. 4. Every valley shall be filled the confluence of waters is to the low grounds Object But God gives his Spirit unto the believers yes but to such as obey him Act. 5.32 and therefore believers and obeyers are often used one for other as our Translators have observed in the Margin 3. There must be a desire to be filled unto such only filling is promised Mat. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled and he hath filled the hungry with good things Luk. 1.53 i. e with his holy Spirit as I shewed before by comparing Matth. 7.11 with Luk. 11.13 4. Soundness and sincerity in our vessels to receive and retain the Spirit of God Thus by retaining a smaller measure we obtain a greater Before we will pour drink into a vessel we try it whether it will hold water or no and upon the faithful retention and use of some few weak and common gifts and graces of Gods Spirit God gives us more and greater Habenti dabitur Our Lord commanded the Servants Joh. 2. to fill the water-pots with water and what came of it the water was turned to wine so much water so much wine Joh. 2. take therefore the Apostles Exhortation Heb. 2.1 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed lest we leak and run out 5. Obedience to the holy will of God Ecclus. 39.1 6. 6. And lastly let us pray for the Spirit of God Luk. 11.13 If ye that are evil give good things unto your children how shall not God give to them that ask him Pray for the fulness of the Spirit open thy mouth wide and he shall fill it Ephes 3.14 The Lord knoweth who are his He who hath not the spirit of Christ is none of his Rom. 8. Repreh 3. Those that have not the Spirit nor labour for it but content themselves with the Spirit of errour Repreh 4. Those that are full of wine Ephes 5.18 yet will pretend a fulness of the Spirit the Apostle meets especially with the drunkard he that 's full of wine and sings his baudy songs in that place As one place in bodies cannot hold two bodies so the spirit not two spirits Repreh 5. This then reproves the world that notwithstanding that the spirit is poured out in fulness according to the promises yet men are now more sinful than before Repreh 6. Those that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rom. 1. Plenus rapina scelere Luk. 11. a vessel full of sin so full till it run over Jam. 1. God will break it in pieces like a potters vessel Repreh 7. Iniquissimi rerum estimatores those that are most wicked Judges of things With honours pleasures profits sure they are as full as may be yea they pull down barns and make them bigger but of the true riches they have not Repréh 8. Those who inveigh against this fulness of the Spirit Consol Should I not apply it unto Consolation I should wrong this Text this Spirit is Paracletus the Comforter the great Consolation of the Children of God who are led by this spirit They have the Comforter himself with them what if thou want some outward appearing good things hast thou the Spirit of thy God thou hast all that can be called Good Confer Matth. 7.11 cum Luk. 11.13 What if the Sun of persecution so our Saviour calls it Matth. 13.6.21 be up and hot at noon day if the wind blows to allay the heat of it as alwayes the Sun is hot between the Tropicks and alwayes that heat 's allayed by a constant general wind there blowing from the East to the West This was figured out unto us by Joseph's bearing the Type of Christ who dined with his brethren at high-noon Gen. 43.16 But I have a perverse Spirit See Notes in 1 Sam. 5.6 7. Man is a vessel let every one keep his vessel especially his body which is a Temple of the Holy Ghost A vessel 's to be filled with something let every man enquire with what he is filled Exhort 1. To those who have not the
〈◊〉 〈◊〉 〈◊〉 wise sayings such are the writings of the Apostles they are Apothegms qui loquitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any speak let him speak as the Oracles of God Observ God gives his Spirit to the faithful Gal. 3.2 having believed they are sealed Epes 1.13 Object So then if we believe once we are sure of the Spirit of God True but what kind of belief is this not every kind no no no other Beloved than that which is joyned with obedience as ye shall evidently perceive by Act. 5.32 for to believe and to obey in this sence are all one as our Translators observe in the Margent vers 36. of that Chapter After filling followeth stopping Open vessels are unclean See Chap. 4. vers 13. Object The Devils believe Jam. 2. This the reason why men profit not they are full of envy pride covetousness Why hath Sathan filled thy heart Observe then 1. Man is a vessel 2. He is full of something 3. He that is full Disciple-like is full with the holy Ghost Repreh 1. Those that are not full with this Spirit 2. Those that are filled with other things 3. Those that are filled with the contrary Observ 1. The truth of the Spirit inhabiting contrary to their Tenent who interpret all things spoken in this kind of the Spirit of God of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts and graces of the Spirit whereas they ought to know that the Spirit of the Lord that fills the whole earth the whole world is in a more special manner filling his own Temple i. e. our bodies and souls Rom. 8.9 11. In him we live move and have our being Act. 17. Hence it is that the Master of the sentences saith that Charity is ipse Spiritus Sanctus Love is the holy Spirit it self Observ 2. Man is a vessel 1. His body is surely so 1 Sam. 21.5 2 Cor. 4. 2. His Soul is such Ecclus. 21. Cor fatui vas fictile Observ 3. A vessel is full of something it is as true in Divinity as in Philosophy non datur vacuum there is nothing wholly empty Observ 4. The Disciple-like kind of filling is with the holy Spirit The best liquor is put in the best vessel The Spirit of God is compared in Scripture to Wine and to Oyl the new Wine and the Oyl of gladness The new Wine must be put in new vessels and the Oyl of gladness into the Virgins lamps that are trimmed Repreh 1. Those who are not filled with the holy Spirit The great and heavy complaint of these last days notwithstanding that the Spirit of God is poured out in great measure yea beyond measure in the very fulness of it yet men receive it not It was the prediction of St. Paul 2 Tim. 3.1 Know this that in the last days perilous times shall come This is strange that there should be perilous times in the last days for St. Peter vers 16 17. of this Chapter expounds Joel 2.28 as a prophecy now fulfilled This is that which was spoken by the prophet Joel It shall come to pass in the last days I will pour out my Spirit upon all flesh c. He pours out the Spirit and who receives it Alas it runs beside It followeth that 2. Surely we are filled with somewhat else intus existens prohibet alienum for as one adequate and proper place cannot hold two bodies so neither can one soul hold two disagreeing and contrary spirits Have we not in us the spirit of the world that spirit whereby men walk according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Something it is that keeps out the Spirit of Grace Are we not filled with the contrary Rom. 1.29 Are we not filled with unrighteousness fornication wickedness covetousness malitiousness full of envy murder debate deceit Are we not full of rapine and excess Luk. 11. Let us not deceive our selves Beloved Consider I beseech you of what spirit such men are they are given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind Rom. 1.28 Consider what St. Paul speaks to such a one Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil What is emptying but the purging of our Vessels our selves from sin and uncleanness as Prov. 25.4 from lewd and evil vessels 2 Tim. 2.21 Upon this condition we may be partakers of the Sacrament as the Priest said concerning Davids servants if the young men have kept themselves from women they may eat hallowed bread and if the old men have kept themselves from covetousness To which David answers The vessels of the young men are holy Abiathar makes no question of David there who was a Type of Christ and the righteousness of God 1 Sam. 21.4 5. Let a man examine himself and so let him eat Observ 1. There are degrees and measures of the Spirit Observ 2. See here our duty we owe whereunto we are baptized in the name of the holy Ghost even to be wholly taken up and wholly disposed and fitted for the use and service of God Observ 3. What the reason is why the holy Spirit fills not men as formerly we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is altogether as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 133.1 2 3. Be of one mind live in peace and the God of peace shall be with you Reprehend us all when God sends his Word and Spirit to be a mould and frame wherein we should be cast as Gen. 6. When God had made the man after his image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man turned all into a vain image Observ 4. Let us consider the great bounty of God reserved for these last times Is it not that we should be more obedient than they of ancient times To whom much is given of him much shall be required They began to speak with other tongues at the spirit gave them utterance What here are called other tongues elsewhere are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators are pleased to turn divers kinds of tongues 1 Cor. 12.10 and vers 28. diversities of tongues Howbeit what tongues are here called other tongues are to be understood new tongues as these words are used promiscuously Vide Essay in Esay 65.15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin may be understood either 1. So as the action was never before done Or else 2. So as to signifie no more than the action it self Mar. 11.15 He began to cast out them that sold and bought which Matth. 21.12 is expressed only He cast out all them that sold and bought And what you read Luk. 12.1 He began to say beware of the leaven c. is no other than he said Take heed and beware of the leaven c. Matth. 16.6 The word here is properly and necessarily used and without any redundancy because it is the first time that
we ever read that they spake with new tongues And why with other tongues This was needful in regard of the people of other Nations and Languages to whom they now spake and were to speak vers 6.11 This was according to the direction and distribution of the holy Spirit which gave them to speak with other tongues Object If this were the promise of God to his Church then why may not all expect the fulfilling of the same promise in our time yea this is a sign of Faith in Christ to speak with new tongues Mar. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this were a general promise and literally to be understood without doubt most men might justly suspect their faith in the Lord Jesus Christ I answer if this were literally to be fulfilled to every believer it had been no doubt performed to those of the Primitive Times but it was not what else is to be understood by the Apostle 1 Cor. 12 29.30 Are all workers of miracles Have all the gifts of healing Do all speak with tongues Do all interpret What 's meant by this Congeries this heap of questions but to imply even then when there was the true Faith in the Church All did not speak with tongues For our better understanding of this we must know That the manifestation of the Spirit is given to every man that is to every Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit 1 Cor. 12.7 Eph. 4.7 Now profit imports a respect unto an end whereunto a thing is profitable For what end therefore was the gift of the holy Spirit in fiery tongues to the Apostles and Disciples but that they might preach the Gospel of Jesus Christ unto all Nations according to their Commission Matth. 28. And at that time when the gift was given there were at Jerusalem devout men some of all nations under heaven vers 5. yea whereas elsewhere we read the same gift of tongues given it was unto such as were of another language as to Cornelius and his company Act. 10. to 12. to the men at Ephesus Act. 19.6 Generally for what purpose were the Gentiles tongues given to the Apostles and Disciples but for the conversion of the Gentiles And no doubt if God Almighty send men to convert other Nations he will furnish them with other languages even the languages of those Nations Yea where this promise of the Spirit is made Joel 2.28 there 's not a word concerning speaking with other tongues And surely the Divine Wisdom thought it necessary in the beginning of every dispensation of the Father Son and Spirit to make some visible manifestation of them 1. As of the Father in those horrible thunderings and lightnings Exod. 19. at the giving of the Law 2. So of the Son manifested in the flesh to shew the possibility to fulfil that Law in our flesh Rom. 8.3 3. The manifestation of the Spirit in fiery tongues But what shall we think that all these manifestations were to be gazed at or to amuse men and make them wonder at what they knew not Certainly then is the manifestation of the Spirit made most like it self when its least seen Were they not all made to us also to profit withal even to our obedience unto the holy Law of God St. Peter gives us a breviat of it 1 Peter 3.11 He that will love life and see good days let him eschew evil and do good The manifestation of the Spirit is profitable to us to help us in our infirmities in these two main duties And how doth the Spirit of God help our infirmities in shunning evil Surely it is the Spirit of God that works in us a compunction and repentance for sin and prayer for remission and pardon of it yea and strength for the removal of it and informs us remembers us instructs us and inclines us do good Vide Bernard Observ 1. Note here how the good God by a rare kind of spagirick Art proper to himself extracts good out of evil turns curses into blessing changeth punishments into rewards Simeon and Levi according to their Fathers curse must be divided in Jacob and scattered in Israel Gen. 49. But this dispersion proved a blessing to themselves and to their brethren For 1. The Simeonites were the Lawyers and learned men in the Laws of Israel 2. And the Levites being divided also in other tribes taught the people the will of God Thus for pride and presumption the Lord confounded the language of the Babel-builders and scattered them over all the earth because they understood not one anothers speech But the good God by divers tongues and languages gathers the scattered mankind Observ 2. Hence it appears that the contempt of tongues and languages in the Church of Christ is no other no less than a sleighting of Gods gifts even of those gifts whereby he gathers the members of his Church one to other and unto himself Observ 3. The Apostles and Disciples here might know when they were first endued with power to speak with other tongues and when that Spirit first moved them so to do But this is no sufficient ground to urge men to tell the very time and hour of their conversion unto God by whom they were first wrought upon The works of the Spirit they are secret and insensible there is little or no notice can be taken of them in their first beginnings yea in their progress Gen. 20.5 6. God with-held Abimeleck from Adultery The whole dispensation the whole preventing work of the Father is almost neglected among us The Lord complains of it by Elihu Job 33.14 'T is true there are some more notable manifestations of God's works in man which appear not at first in fieri while they are a doing as the tongue of the Dial is not discerned when it moves but when it hath moved in facto esse The Word and Spirit drop like water into the vessels which it prepares first by little and little insensibly till at length after long time it manifests it self When out of the belly flow the rivers of living waters Joh. 7.37 38. I would not be uncharitable or misinterpret the intentions of any But truly since this is so much urged by some that men should say determinately when and by whom they were first converted it s shrewdly to be suspected that they look for some notable effect of some powerful Preacher and restrain conversion to the Pulpit as if some precious man by his vehemency and sweating and some zealous thump on the Pulpit began conversion unto God O Beloved Conversion unto God is a secret work not easily discerned Paul was not then first converted Act. 9. He had lived in all good conscience before Act. 23.1 So in religious education we know not when it finds place in the Soul Joh. 9.25 Mysticè They spake with other tongues And what are those other tongues That which is said to be another that is either 1. Notable for some evil or 2. For some good 1. For some
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
while I speak only of private bloudshed the Text leads me to no other than the professed guilt of these penitent men in that they had shed the bloud of Christ Yet it is a sad thing and worthy the Humiliation of the whole Kingdom this day to consider how deeply 't is engaged in a most unnatural war Writ in the time of the civil war when the sword devours one as well as another as David saith as well the good as the bad the holy as the prophane Wo unto us for our hurt our wound is grievous truly this is a grief and we must bear it as the Prophet Jeremy complains Jerem. 10. and Ezech. This is a lamentation and it shall be for a lamentation But how doth the heavy hand of God upon the Kingdom countenance thy private rancor and revenge Thou wilt say thou hast a good cause a just ground of thy private quarrel and darest countenance it with Davids example when he was to duel with the Philistin as he said to his brother is there not a cause 1 Sam. 17.29 True it is David had a good cause whom God armed against the Philistines and was with him whithersoever he went yet must not he build God a Temple because he had shed much bloud 1 Chron. 22.7 8. But what warrant hast thou for thy bloody and revengful Spirit Canst thou alledge as David could that God sets thee a work Vengeance is his and wilt thou dare to take it out of his hand I beseech the Lord to give thee understanding in this and all things I speak not of publick and necessary defence without which in hac faece Romuli peaceable and innocent men cannot live in safety making war or peace belongs to the Governours and Magistrates of the Kingdoms and Common-wealths I thank God I have learned more manners than to intermeddle with their great and important affairs otherwise than by praying to God for them and being obedient unto them as in conscience we are all bound and in making good construction and intetpretation of all their actions according to a Rule I have ever walked by De Magistratu Semper optime praesumendum We must ever conceive the best of the Ruler I speak of those beautefeus and incendiaries which St. John saw in the Spirit Revel 16.13 14 15. Vnclean spirits like froggs came out of the mouth of the dragon they are the spirits of Devils which go forth unto the kings of the earth c. to gather them to the battel of the great day of God Almighty O that now while Gods judgements are in the earth The inhabitants of the earth would learn righteousness Esay 26. O that we would learn the true Christian warfare we read Eph. 6. Of spiritual wickedness in heavenly things And St. John tells us of a war in heaven Revel 12.7 which some well-meaning men understand of outward war This book is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one of the Ancients And shall mystical and hidden Scripture be the rule to expound plain Scripture or plain Scripture rather the rule of Mystical But what is this war in heaven it is said to be waged by Michael i. e. Christ with the Dragon i. e. the Devil so expounded vers 9. The war then in heaven is the strife between Christ the wisdom of God and the Devil with his seeming wisdom or true subtilty about heavenly things Thus we read the two Wisdoms opposed Jam. 3.15 16 17. we read the same Wisdom of God making war Revel 19.11 His weapon and all his weapons we read of here is a sharp sword that goeth out of his mouth vers 15. which is the word of God Ephes 6. Heb. 4.12 which because it is accompanied with the Spirit of God Christ is said to destroy Antichrist with the Spirit of his mouth Esay 11. 2 Thess 2. Nor do we read of any other weapon And mark what his Soldiers are vers 14. The Armies which were in heaven followed him upon white horses cloathed in fine linnen white and clean What that linnen is ye read vers 8. The righteousness of Saints If ye will have a more particular enumeration of the Saints Armory ye find it Ephes 6.13 18. Were this war waged in us as the war of our lusts is Jam. 4.1 Sathan should be overcome Revel 12.11 and no weapon of outward foes should prevail against us yea that of the Prophet should come to pass Esay 2. We should then break our swords into plowshares we should learn war no more which now the malicious practices of unpeaceable men enemies of God and his peaceable people and kindom compel us and enforce us to learn Observ 5. Observe the horrour of conscience guilty of shedding the blood of Christ They kill Christ in whom his word hath no place Joh. 8.37 1 Joh. 3.15 Who so hateth his brother is a murderer And ye know that no murderer hath eternal life abiding in him Gal. 3.1 How among you Was Christ crucified in Galatia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you Heb. 6.6 Jam. 5.5 6. Is it not so with us Have not we crucified Christ But they repented and thereto we are called Now this duty is a sincere and through change of mind and heart or a turning from Sathan and all unrighteousness unto God and his righteousness wrought by God and accompanied with humiliation fasting weeping and mourning This description contains in it 1. The Essence and Nature of true Repentance 2. The cause of it And 3. The Adjuncts or attendants on it 1. The Nature of it consists in change of mind and heart or in a turning of them which appears from the name of this duty in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also from the Hebrew name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth turning which is here also used in the Syriack So much is signified by the word in the Low Dutch This change or turning must be to the better So the French word here signifieth amendment of life In this change or turning two things must be considered 1. The Subjects to be changed or turned And 2. The terms 1. The Subjects the mind and heart 1. The mind included in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Apostle exhorts to a renewing of the mind Rom. 12.1 Ephes 4.23 2. And the same Apostle tells the Jews of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their impenitent heart Rom. 2.5 And these in the Text were pricked at the heart 2. The terms of this change or turning are 1. A quo from which viz. from Sathan and all unrighteousness as Heb. 6. from dead works 2. Ad quem to which viz. unto God and his righteousness Repentance towards God Act. 20.21 Of both which we read Act. 26.18 I send thee to open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. The cause of true repentance is God 2 Tim. 2.2 25. 3. The Adjuncts of it humiliation and sorrow which is
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
the Jews reckoned the Fifth Commandment for this reason in the First Table Observ 7. This is a ground of brotherly love we are all of neer kin all Adam's Sons nay all the Sons of God all brethren where then is that brotherly love which is the natural tye of brethren those funiculi those cords of Adam whereby we are bound to love one another those cords of our God whence we are taught to love one another 1 Thess 4.9 Did not one God fashion us in the womb Job 31.15 Have we not all one father who is that presently it followeth hath not one God Created us O then followeth an unanswerable question Why do we deal treacherously every man against his brother by prophaning the Covenant of our Fathers Mal. 2.10 pudet haec opprobria nobis Et dici potuisse non potuisse refelli He hath made of one blood all Nations c. Act. 17.26 27. that they may seek God But we even because we seek God we think we may envy one another and hate one another O thou Son of God are these thy Fathers doings dost thou learn these things of thy Father Psal 58.2 There is a great deal of Religion among us but no love no mercy no patience no long-suffering no brotherly kindness doth not Religion consist in these things I wonder wherein the Religion of this present world consists it's a Religion without Religion That which Plutarch tells that the Grecians appealed to the Judicatories of other Nations because they had no Justice among them I may say of Mankind hateful and hating one another If we look for brotherly love we must seek it among the Beasts the Fowls fly by flocks the Fishes swim together by sholes the brute Beasts herd together and fold together yea Birds and Beasts of sundry kinds can endure the one the others noise only men nay which is more strange we who pretend Religion cannot allow another his thought that one should so much as think otherwise than we do except a Bird of Prey which sings not at all come among them then they are hush Repreh 1. This reproves those who look not at God as their Father but look at Adam at the next Father of their flesh as commonly men look at those by whom they get profit or credit He it is that teacheth thee to profit and to get wealth Deut. Exhort 1. To honour our God and Father of all He that honours him he will honour it 's a natural obligation He hath invited us to the marriage of his Son our elder brother and shall we come without our wedding garment It 's a feast of Charity As many as received him to them he gave power to be the Sons of God Joh. 1.12 Exhort 2. To be followers of God as dear Children Ephes 5.1 wherein walk in love As the first Adam was the Son of God so was the second Luk. 1.35 and 3.22 The second Adam may be said to be the Son of God either 1. As born by eternal Generation unto the Father or 2. As born in time unto us and in us Gal. 4. Isai 9. Vnto us a Child is born 1. According to his Eternal Generation so Prov. 8. See Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As he is the Son of God born in time and unto us we may consider him either 1. With reference to the Jews in the fulness of time or 2. With reference to the Jews and Gentiles in these last dayes 1. With reference to the Jews in the fulness of time and so God made choice of Abraham and singled him out of the world lying in the Evil One and made him a promise of Christ to be born of him accordingly when the fulness of time was come God sent forth his Son made of a Woman Gal. 4.4 Hence it is that Matth. 1.1 the Genealogy of Christ is carried up as far as Abraham and no farther to shew that this was the Heir promised to Abraham and afterward unto David Thus in Jury was God known his Name was great in Israel Operatus est salutem in medio terrae God wrought salvation in the midst of the earth Psal 74.12 Salvation is of the Jews Joh. 4.22 Accordingly Jerusalem was the place where men ought to worship vers 21. 2. If we consider the second Adam with reference unto the Jews and Gentiles in these last days The Church of God is much more large Joh. 4.21 Neither at Jerusalem nor in this mountain but the true worshippers shall worship the Father in Spirit and in Truth In every place men pray and lift up holy hands 1 Tim. 2.8 Hence it is That St. Luke carrieth the time of Christ's genealogie up as far as Adam as he that was born the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common good the common salvation Jud. vers 2. Hence it is that as he is said to be born of the Virgin in fulness of time to the Jews to make good the promise unto them So he is said to be born of a Woman in these last days to Jews and Gentiles to make good the promise made to Adam Gen. 3.15 Yea and to Abraham that in thy seed all generations of the earth might be blessed And thus we read Revel 12.1 Of this our Lord is to be understood Joh. 16.16 17 24. A little while and ye shall not see me c. Observ 1. Behold Gods wonderful method in dispensing the means of Salvation unto all men Pointed at by the Poet Alter erit Typhys Atque iterum ad Trojam magnus mittetur Achilles Christ born in Philistia Tyre and Ethiopia Psal 87.4 5. Preached in Ephesus Eph. 2.17 Crucified in Sodom and Egypt in Galatia Gal. 3.1 Revel 11.8 The Jews become Gentiles and the Gentiles become Jews and Israelites Mich. 5.3 Castal whom he promiseth to bring out of Egypt Mich. 7.15 19. Hos 11.1 For the promise was made to the seed of Abraham that should be as the stars of heaven Rom. 9.24 28. This is the son of God the King of Israel The Israelites indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such in whom there is no guile Joh. 1.47 and of such an Israel the son of God is King vers 49. Thus the Jews typed by Judah made David King 2 Sam. 2.4 then the other tribes cap. 5.1 2 3. and in reducing David Chap. 19.41 42 43. Observ 2. Behold then here is the true Shilo come i. e. the son of God so Shilo signifieth his Son the true Isaac the son of the greater Father Abraham The true David born of Jesse i. e. He that is 1 Sam. 17.12 as Jesse signifieth it 's said of him that he went for an old man a type of the Ancient of days The true Josuah i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Nun who is that but the eternal God So Nun signifieth Exod. 33.11 But as the first Adam in his person is not only here considerable but in his nature also So likewise is here the second Adam
just man are entred thereinto Here I must remind you how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into is often understood And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even into iniquity is the accomplishment of iniquity So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is contrary to it is the accomplishment of holiness and righteousness the perfecting of holiness in the fear of God The use of this phrase is borrowed from the old Levitical custom of entring into the Sanctuary for the Sanctuary of old was a type of Christ who is the true Holy LXX weeks are determined upon thy people Dan. 9.24 and to anoint the most holy Christ himself is the most Holy of holies and the entrance into the Sanctuary figured our entrance into Christ and his righteousness who is the Righteous and the holy One yea the Holiness it self And therefore as uncircumcision in the flesh and any uncleanness excluded men out of that typical Sanctuary So uncircumsion in heart excluded out of the true holiness and righteousness Let them fall from one iniquity to another and let them not enter into thy righteousness Psal 69.28 Thus also in that Mystical Temple the Priests and Levites the sons of Zadoc were to enter into the Sanctuary and minister unto the Lord Ezech. 44.15 16. Even so the true Priests those whom Christ makes priests unto God his Father Revel 1.7 The true Levites the adjoyned ones those who are adjoyned unto the Lord and become one Spirit with him 1 Cor. 6. The sons of Zadoc i. e. the sons of the righteous one as Zadoc signifieth these enter into Christ the true Sanctury The true Holy of Holies these minister and serve him Observe the high promotion of Christ's servants the servant of righteousness if any man serve me saith the rigteousness him will my father honour Joh. 12.26 The reward of this service is entrance into his Kingdom that Kingdom is righteousness and peace and joy Rom 14.17 And the servant of Christ enters into all these He enters into his righteousness Psal 69.28 into his holiness in the Text into his peace Esay 57.2 they shall enter into peace each one walking in uprightness they shall enter into joy Well done thou good and faithful servant enter into thy masters joy 5. As ye have yielded your members servants c. So now c. It 's a reasonable exhortation to a reasonable service if the Apostle should have required a greater service of us ought we not to do it How much more then when he requires only that we should be as subject unto righteousness and holiness as we have been to uncleanness and iniquity Truly it is but equity that the Lord requires of us and a shame it were should we not yield unto him Thy feet before were swift to shed blood Let them now be swift to deliver the oppressed Thy hands were open to receive bribes pilfer and steal Let them now be as open to relieve the wants of the poor and needy Thine eyes roved and strayed after strange beauty let them now look on the afflicted and shew them mercy Thus Mary Magdalen had broydered her hair as a net to catch young foolish Amorettoes The same she now useth to wipe the feet of Christ Luk. 7. And generally as we have imployed any of our outward or inward members in the service of uncleanness and iniquity so now it is but reason that we imploy them in the service of righteousness unto holiness Repreh Those who pretend deliverance by Christ and liberty of the spirit for the performance of wild absurd and unseemly actions and such as are unworthy of the Lord Christ unworthy of his Spirit unworthy of Christian Liberty To say no worse of them for the Spirit of the Lord alloweth no man liberty to do as he lists Where the Spirit of the Lord is there is liberty What to do to be like unto Jesus for we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory to glory by the Spirit of the Lord 2 Cor. 3.17 18. 2. Where the Spirit of the Lord is there are the fruits of the Spirit as love joy peace and whatever is conformable to the Law of God for so the Prophet I shall walk at liberty saith he when I keep thy Commandments So that all the liberty which the Spirit of God allows is testified of in the Law of God The Apostle gives a general enumeration of all such Phil. 4.8 Whatever things are true whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue and if there be any praise think on these things and whatsoever liberty is not testified of in the Law must be an unlawful liberty Nor is it warrant sufficient that a man be burdened with somewhat that 's contrary to these things for certainly there are many evil spirits which may burden men and press them to do some unlawful action which cannot be ascribed unto the Spirit of God What think ye of those more than four hundred false Prophets who warranted Ahab to go up to Ramoth Gilead and promised him prosperity What think we of Zedekiah which made himself horns wherewith Ahab should push the Syrians till he should consume them Certainly these men were perswaded by a spirit but not by the Spirit of God so to say and do For did not Ravellac and Felton and others plead a great burden and pressure upon their spirits for those murders which they committed And generally all Malefactors may do the like So that whatever actions are not approved and testified of by the Law or Prophets or Gospel of Jesus Christ They cannot be said to proceed from the Spirit of God but from some unclean spirit and false freedom Axiom 2. As ye have yielded your members servants to uncleanness c. To iniquity unto iniquity The meaning of this point seems as plain as it can be made in English in so many words yet is not so fully to be understood in our language as in the Greek because the case and manner of speech is varied otherwise than it seems to be in our tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have yielded your members servants to uncleanness and to iniquity unto iniquity Which phrase and manner of speech relisheth of the Hebrew Idiom and implys a disposition in those who have yielded their members servants unto uncleanness and to iniquity to a progress and going on in that soul service from bad to worse and from worse to worst of all As also it includes the end both agentis rei both that which the sinner himself aims at and also that which the sin it self tends unto a kind of perfection in evil spoken of Gen. 15.16 which is all the difficulty I know in the words Having in the former point shewn what these our members are what their uncleanness and iniquity is and what it is to yield our members servants thereunto Nor
and the Vulg. Latin Castellio and Erasmus have reâ—ixit and the ancientest English Manuscript that I believe is extant turns the Text thus When the Commandment was comen sin lived again which may be understood according to the mans knowledge of it Jerem. 31. according to the power and strength of sin 1 Cor. 15. Sin therefore is said to revive when having been dead as it were she now puts forth her strength and sheweth her self to be alive but how upon the coming of the Commandment doth sin revive Not as if the Commandment caused the life of sin and so positively quickened it and enlivened it as a cause of it for the Law is the greatest enemy of sin and most contrary to it and in all things opposeth it and tends to the destruction of it but as by Antiperistasis one contrary is by another intends and strengthens another as in the summer time while the weather is hot the heat of the fire doth not put forth it self but when the cold winter comes then the heat encreaseth so while we live without the check and correction of the Law sin puts not forth it self in its strength but when the Law comes which is contrary to the sin as cold to heat then the heat of concupiscence discovers it self The fire lies hid and raked up in the ashes and appears not but if you cast water on it then it discovers it contrary nature And as contrary is the Law to sin as water is to the fire and though it lie hid while the man lives without the Law yet when the Law comes then sin shews it self then iniquity burns like a fire as the Prophet speaks The Lion when he walks as also the Cat which resembles him he puts not forth his talents but when a prey appears The reason in regard of Satan all his goods are in peace Luk. 11.21 till the Law come to disturb his possession and then he perceives that his kingdom in the man is toward an end and that he hath but a short time Revel 12.12 which is not to be understood only of some certain time of the Church though so it be very true but in respect of every man it 's when he rules and the Law comes therefore he bestirs himself the more his free-hold the mans mind heart and will is called into question and therefore so he deals with us as we with him Mar. 9.17 20. He cast down him that was possessed and some said he was dead In regard of his Serpentine subtilty for whereas the Law consists most what of prohibitions forbidding such and such acts to be done Thou shalt not steal commit adultery covet c. The subtle spirit in the man suggests unto him a suspicion it is not for any evil in the act forbidden but rather surely it must be some notable good pleasure profit or credit in the doing that act which is prohibited otherwise it would not be forbidden him and that it is not love but envy in the Law-giver which made him forbid the act unto him As for example in positive Lawes if men of mean rank and quality being forbidden to play at Cards or Tables which others of greater rank might do should suspect that it is not for any evil in the Game but rather there might be some singular pleasure in them which therefore the great men envied them and would keep proper to themselves Such a suspicion as this was conceived by the Mother of all Living and is inherited by her Apostate Children who live without the Law The Serpent deceives us also by his subtilty and makes us suspect that the Law-giver inhibits us the eating of the forbidden fruit meerly out of envy lest our eyes should be opened and we should be as Gods knowing good and evil and so we should be too wise and therefore maugre all prohibitions we will taste of the forbidden fruit though it cost us a Fall as it cost them 2. In regard of this false assumed freedom for the man that lives without the Law is impatient of any curb or check from a Law but conceits that the most equal and just laws of God infringe the liberty of the Subject and this is the condition of our first birth we are born as the wild Asses Colt saith Zophar Job 11.12 and we can by no means endure to be tyed by the bonds of the Law but when they are laid upon us then we will not be bound See Notes in Psal 94.12 3. In regard of the Law which howsoever weak and impotent and not able to expel sin yet an enemy it is unto the sin and though not able altogether to rout it yet it can discover it trouble it and tye it provoke it and stir it up like a weak purger c. As it is said that the children of Israel could not drive out the inhabitants of the Land which were too strong for them Josh 13. Observ 1. Observe here how the Scripture warily distinguisheth between a true cause properly so called and an occasion the Commandment coming is not a cause that sin revives but an occasion only for if we look at it as a cause being directly adverse and contrary to sin it would rather kill the sin then quicken it and give life unto it and therefore the Apostle saith not That the Commandment coming gives life or quickens the sin but upon the coming or appearing of the Commandment sin revived This distinction is of great consequence and for want of observing it we are subject to run into manifold and great errours for oftentimes it comes to pass that the Lord puts an occasion into our hands which for want of right distinction we take for a cause Thus the King of Babylon's Present was the occasion not the cause of Ezechiah's Fall 2 King 20.12 Deut. 13.1 2 3. The Prophet perswades to other Gods and this he doth by giving a sign and this sign comes to pass is not here then a fair occasion of following of other Gods No saith the Lord for the Lord your God tryeth you c. For this end the Lord left of the Canaanites to prove the children of Israel Judg. 2.22 whether they would continue in the ways of the Lord and walk therein as their fathers had yea or no and Judg. 3.1 5. Did this concern them only or us also Surely these things were written for our Examples which yet we understand not aright but mistake these as if they were a cause which indeed are only an occasion for what is more ordinary than to say that the reliques of sin which are the Nations remaining in our Land are left to humble us The Lord saith otherwise as that they were left as occcasions thereby to prove Israel whether they will keep the way of the Lord to walk therein as their Fathers did or not They were left there to prove Israel by them That the children of Israel might know and teach them war Judg. 3.1 2. For though the
as the Prophet David complains I am as a dead man out of mind Of such dead men as these the Wise Man speaks Wisd 3.2 In the sight of the unwise they seem to dye and their departure is taken for misery for though they be afflicted in the sight of men yet their hope is full of immortality These Righteous have hope in their death Prov. 14.31 They walk with God as Enoch and Noah did and are not they are in no account at all among men but God takes them to himself Psal 65.34 These these are the dead these blessed dead ones who dye in the Lord Revel 14.13 Exhort That they who live would dye An hard task it is to perswade one to dye no man need to be perswaded to live because life is one of the things which pro se appetuntur which are desired for themselves and therefore death one of those things quae pro se vitantur which are abhorred for themselves But beloved if this life be such as we ought not to live an assumed life then surely to this life we ought to dye but such is this life in sin it 's none of ours it hath no right at all unto us we have nothing to do with it nor it with us Rom. 8.12 Brethren we are debtors but not to the flesh to live after the flesh for if ye live after the flesh which would have a life in ye ye shall dye but if ye through the spirit shall mortifie the deeds of the body ye shall live This life cannot be lived but we must be estranged from the life of our God Ephes 4.18 19 20. for when the Law of this life comes lasciviousness and all uncleanness revives and appears in us which if we give our selves over unto we are estranged and alienated from the life of our God Yea when we live this life we dye unto and put to death the Author of Life Rom. 5.8 While we were yet sinners Christ died for us We cannot entertain such a guest but it will cost us so much When the Traveller came to the rich man he entertained him not with any of his own flocks and herds but with the poor mans Lamb. When we receive and entertain our lusts that are strangers to our nature the flocks and herds of Satan they die not no the innocent Lamb that that must die in us Besides there 's a double necessity lies on us both Precepti and Medii There 's a command lies upon us and that one of the first that ever was given by God to man Gen. 2. Where having set man in the Paradise He gives him a Command to eat of all the Trees in the Garden i. e. the trees of Righteousness and forbad them all unrighteousness as the Wise Man speaking of the same Argument saith The Lord said unto them beware of all unrighteousness But in case they sinned he provided a Remedy to die unto the sin for so the words may be understood so that he now begins to be obedient unto one of the first Precepts to die in his affections unto sin according to that Gen. 2.17 In the day that thou eatest thereof thou shalt die the death For so I had rather read the words as a Command than as a commination or threatning for there 's much trouble to reconcile that speech of the Lord unto the Truth and to make it agree with that which follow In the day wherein thou eatest thereof thou shalt surely die the death when yet Adam lived above eight hundred years after that day There is besides Necessitas Medii No man shall see me and live Means That they live not in us stop them at their entrance yield thy self to be killed by the Law and Prophets The Law is a killing letter The Prophets they hew us as Solomon's workmen hewed the stones before they were joyned unto the Temple Hos 6.5 I have bewed them by my Prophets slain them by the word of my mouth Arise Peter kill and eat It 's said to all the Ministers of God So understand that of the Prophet Him shall Elisha slay Sign He that is dead hath ceased from sin Corporis vitam ex motu dignoscimus Bern. Let us examine our motions our walkings if we walk in lusts we live in them it 's the argument Col. 3.7 having reckoned up certain fleshly lusts fornication uncleanness c. in which ye also walked sometimes while ye lived in them We do not walk when we are dead 2. Breathing Joshua put to death every thing that breathed the first motions unto sin 3. Try thy self by the objects of sin which when sin revives by the Law continually present themselves unto thee Thy neighbour thrives in the world or in the gifts and graces of the Spirit now envy offers it self Thou art vilified and despised wrath and fierceness offers it self to thee Thou hast done some notable exploit done some good service to God now pride comes and offers it self to thee These all these and many more arise up in the best of us Nunc specimen specitur nunc certamen cernitur Sisne necne ut esse oportet bonus malus cujusmodi Now is the tryal whether thou be dead or alive if thou consent and agree to the motion thou art alive they are thy life or rather the true death thou art one with them If thou be dead to them they move thee no more than if they were propounded to a dead man NOTES AND OBSERVATIONS UPON ROMANS VII 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandment holy and just and good THese words are the conclusion of the Apostles Answer to the Doubt and Objection vers 7. Is the Law sin so it seemed from vers 5. for there he saith that there are passions and motions of sin by the Law which bring forth fruit unto death This Objection he answers 1. By shewing the proper effect or the effect per se of the Law it discovers and prohibits sin therefore it is not sin vers 7. 2. By shewing the events or effects by accident of the Law and they are the reviving of sin increase of all manner of concupiscence 3. Deceiving the man and killing him These are the events of the Law coming to the Man as the Apostle speaks warily not proper effects of it for the Law was by the Law-giver and according to the nature of the Law ordained to life ex fine agentis rei But whereas the Law comes to the Man and finds him living another life a life contrary to the Law it proves a death unto him convincing him of transgression and condemning him as guilty of death and so terrifies the man that it mortifies and kills his desires and affections unto sin Thus the Sun enlightens rejoyceth and enlivens as it were the sight of a sound man but it extreamly offends blear and blood-shot eyes Wine makes glad the heart of all healthful men but it 's deadly wine unto
of it that 's affectus unionis that 's the fulfilling of the Law Rom. 13.10 that 's the end of the Law The end of the Law is Charity out of a pure heart and of a good conscience and of faith unfeigned 1 Tim. 1.5 When we obey out of fear we have but half our strength and therefore Homer saith Jupiter took away from Arminta half the strength beside fear hath torment 1 Joh. 4.18 we read of obedience of faith Rom. 1. and 16. but faith works not but by love We read also of an obedience of Charity Deut. 30.20 That thou mayest love the Lord thy God that thou mayest obey his voice and cleave unto him the like ye read 1 Pet. 1.24 Castificantes animas vestras sub obedientia charitatis When the Commandment is propounded unto us as good it stirs up Love in us and Love makes all easie Mandata non sunt gravia 1 Joh. 4.18 Reproves Us who quarrel or contend about the Law which yet neither of us observe the good Law and Commandment of our God if we did it would make us good in our selves good to men and one to another kind gentle c. good to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good man is a common good he is a good man he is not such an one who only doth no hurt though would God we all arrived unto that degree of goodness but doth good like to the Law-giver Psal 119.68 Thou art good and doest good We may discern this better in others than in our selves Jobson in his Relation of the River Gamboa in Africk tells us that the people on both sides the River extreamly hate one another and that for difference in some niceties of their Religion but saith he I saw no difference at all in their lives who differed among themselves May it not be as truly spoken of our selves Observ 1. Observe how reasonable a service the service of our God is his Commandment is good Yes happily good for God the Law-giver Nay my goodness extends not to thee Psal 16.2 But Moses speaks expresly Deut. 10.23 Now Israel what doth the Lord require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandments of the Lord and his statutes which I command thee for thy good Consol Alas I know that but though the Commandment be good it makes not me good for since it came I am evil and worse than ever I was The light is good saith Solomon and is it ever the worse is it not rather the better for discovering the darkness the Law doth not make thee to be evil thou wert evil before but discovers thee to be so Thou consentest to the Law that it is good that 's a beginning of goodness it so begins to make thee good time was when thou thoughtest that the Commandment was evil time was when thou thoughtest it thine own enemy So Ahab said to Eliah hast thou found me O mine enemy and Michajah never prophesied good to him but evil The dictates of the Law were such to thee thou entertainedst them as evil as the words of an enemy and long time it was with thee e're thou couldest be perswaded to agree with thine adversary to think well of the Law that 's the adversary if now thou consent unto it if now thou canst think that the Commandment is good thank and bless thy God be sure he hath begun a good work in thee Phil. 1. yea such as he will take notice of in these times of calamity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 14.13 When the new wine is found in the cluster one saith destroy it not cast it not away there is a blessing in it so will I do for my servants sake that I may not destroy them all Isai 65.8 But alas thou wilt say my sins the Law hath made powerful and to prevail against me and they multiply themselves and like degenerate friends such sometime they were to me they now prove my greatest enemies The Law commands me this and forbids me that I comply with it but have no power to obey it hence it is that my conscience accuseth me condemns me torments me and judgeth me to death and hell Yet despair not poor Soul The Lord leads down to hell and brings back again he looks with gracious eyes upon the willing the loving though as yet weak and impotent man Vnto him do I look who is of a poor and a contrite spirit and trembleth at my word Isai 66.1 Yea though thy Conscience judge thee to death yet is thy God more gracious more merciful to thee than thine own evil Conscience he reveils unto thee the Law of the spirit of life Rom. 8.2 which is Christ Jesus which will make thee free from the Law of sin and death Yea unto such a broken and wounded spirit the beloved Disciple pours in oyl of gladness 1 Joh. 3.20 if our heart condemn us God is greater than our heart and knoweth all things He knoweth thy good will there toward his good Commandment though thou be not yet able to perform though as yet the good that thou wouldest do thou doest not and the evil thou wouldest not that doest thou yet continue in that good will and he that hath begun this good work in thee will perfect the same He who hath wrought a Will will give power also that thou mayest not only be willing but be able also so that thou shalt overcome the evil with the good Exhort 2. To love the good Commandment It 's a most reasonable Exhortation that that which is good be loved Thou lovest that which thou thinkest good 't is the object of love Is it not more reasonable that thou shouldest love that which the only wise God and the LOVE it self propounds to thee for good When the Physitian forbids thee such or such meats though thou lovest them yet thou abstainest he knows better what is good for thee Charior est superis homo quam sibi Man is dearer to God than to himself Datum est paucis cognoscere quaenam sunt vera bona It is given to few to know what things are truly good Yet truly even a very fool may know negatively what are not the true good things Surely Riches are not the true good things though men call them so these have wings true good things are permanent The Merchant now must seek such as will swim out with him after a wrack Paul was in perils of waters yet these swam out with him in perils of robbers yet they robbed him not of these It is easie to know whether we do love the Law or no if so what we love we think on often Lord how I love thy Law all the day long is my study in it the righteous man exerciseth himself in Gods Law day and night what we love we practise we
the Pharisees which our Lord came to correct their Glosses were upon the Law which our Lord confutes Matth. 5.6 They thought that a man was then only guilty of murder when he actually shed blood But our Lord who knoweth the meaning of the spiritual Law he saith whosoever is angry with his brother without a cause shall be in danger of judgement without a cause is not extant in the ancient Copies as a diligent searcher of Antiquities hath observed he that hateth his brother is a murderer 1 Joh. To commit adultery may be with a lustful eye and in the heart Yea the friendship of this world is adultery in Gods account Jam. 4.4 the like we may say of Idolatry c. of Swearing and taking Gods Name in vain Object But we seem hereby to attribute too much to the Law I answer if we shall consider the Law only as a carnal or weak Commandment we ascribe too much unto it but if we consider Christ himself assisting the weak man labouring under the Law and a minister of Circumcision as he is called in that respect the Law may be said to be strong and powerful yea so strong so powerful that what is spoken of the Law the very same is spoken of Christ Deut. 30.12 14. conferr'd with Rom. 10. When the Lord promiseth to make a New Covenant with his people He expresseth himself thus Jer. 31.33 I will put my Law in their hearts c. Hebr. 8. What is that Christ yes Christ himself is the very Covenant Isai 55.3 I will make an everlasting Covenant with you even the sure mercies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle explains to be meant of Christ Act. 13.34 yea the Prophet speaks expresly I will give thee for a Covenant to the people and for a light to the Gentiles Isa 42.6 So that I hope Christ and the Law are surely reconciled when they are both one and the same Consol The Law is Spiritual but I am Carnal I am weak The spirit indeed is willing that 's from the good spirit of God but the flesh is weak that 's from impotent and weak nature Yet despair not the time will come when thou shalt be strong because thou art flesh of Christs flesh and bone of his bone that was the great mystery whereof St. Paul speaks Ephes 5. For as the Mother of all Living Eve was built out of the first Adam who was the image of the second the figure of him that was to come Rom. 5.14 so is the Church the heavenly Eve or mother of all those who live in the life of God built out of the highest Adam the man from heaven heavenly and made flesh of his flesh and bone of his bone and therefore as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is she called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of strength power valour and courage So to be men or manly is to be strong and valourous Isa 46.8 1 Cor. 16.13 from hence the Apostle reasons to the encouragement of the weak spiritual Eve Ephes 5.29 30. No man yet ever hated his own flesh but nourisheth and cherisheth it even as Christ the Church for saith he We are members of his body and of his flesh and of his bones out of weakness they became strong Thou hast a good will according to the spiritual Law and so Gods will is done in heaven pray that it may also be done in earth Exhort To be spiritually minded to observe the spiritual Law This duty rewards it self to be spiritually minded is life and peace and joy when the heart and the flesh rejoyce in the living God this is the true liberty where the spirit of the Lord is there is liberty 2 Cor. 3.17 Ambulabo in latitudine I will walk at liberty for I seek thy Commandments Psal 119. Till the Commandment appear good unto us and which is a proof of that goodness till the Law be commended unto us as spiritual and we spiritually minded with it we are held in straitness but when the good Commandment when the spiritual Law and the love of the spirit comes the heart soul and spirit is enlarged I will run the way of thy Commandments when thou hast enlarged my heart Psal 119.32 This was figured by those three Wells which Isaac digged Gen. 26.20 Esech Sitnah and Rehoboth Esech is contention Sitnah is hatred Rehoboth is room Ezech. 41.7 Ephes 2. an habitation of God in the spirit Flesh and blood shall not inherit the kingdom of God We say commonly flesh and blood cannot endure this or that and therefore we think we reason well and do well to be angry and impatient whereas indeed all those corporal and carnal accidents yea flesh and blood it self must not enter into the kingdom of God we must first be spiritualized by the spiritual Law and the body must be made a spiritual body 1 Cor. 15. We know that the Law is spiritual Here we must enquire 1. What it is to know 2. What kind of knowledge is here meant 3. Of whom the Apostle speaks this when he saith we know 2. Prove this 3. Shew the reason of it 1. I will enquire the first of the Philosopher he will tell us that Scire is per causam scire which with him is demonstration and he speaks trulier than he was aware of for to know a spiritual truth in Scripture-language is to understand it by demonstraâ—â—â—n of the Spirit 1 Cor. 2.4 My speaking and my preaching was not with entising words of mans wâ—â—dom but in the demonstration of the Spirit and of power 2. And that 's the knowledge here meant lumen spirituale the spiritual light received from God which brings with it conviction and evidence whereby we know and are perswaded that the Law which seemed to us before to sound as it were only litteral and carnal is indeed mystical and spiritual 3. By which we understand that the same person cannot well be meant under We we know and I in the next words I am carnal so as the carnal and spiritual man are opposed one to other so are their conceivings and knowledges opposed one to other 1 Cor. 2.14 and 1 Cor. 3. I could not speak to you as unto spiritual but as unto carnal unless the Apostle in the next words be to be understood to speak by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a condescent when the person speaking doctrinae gratiâ takes upon himself the person of another or else speaks of himself as he had been sometime before he attained unto this spiritual understanding and if we so judge we need not make much dispute as some do whether Paul speak in his own person or no when he saith I am carnal 2. We of whom speaks the Apostle this Of the Apostles and Spiritual men that the Apostle and all spiritual men know this such were the true Priests of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Elders who were grown up to the true and
spiritual age which is the wisdom saith the wise man Solomon Wisd 4. Such an one was Moses who received the Tables of the Law written on both their sides Exod. 32.15 the outward letter and inward spirit in unity such were the Elders of Israel Numb 11.16 where God saith this to Moses Gather to me seventy men of the Elders of Israel whom thou knowest that they are the Elders of of the peole It was no hard matter to know who was the eldest man and had lived longest in this outward world but that was not the age the Lord meant but saith such as thou knowest these take to the tent of the Congregation that they may stand there with thee with thee whence they gather they should be like Moses in wisdom fear of God piety meekness of such as these consisted the great Synagogue they were Priests Levites and the wisest and most pious Israelites unto these now apostatized and degenerate the Prophet speaks Mich. 3.1 Ye heads of Jacob is it not for you to know judgement such were the true Priests and Levites Mal. 2.6 7. the law of truth i. e. the spiritual law was in Levi's mouth the Priests lips should keep knowledge such was David and all the Prophets Ezech. 2.10 Liber scriptus intus foris intus per allegoriam foris per historiam Gregory The Apostles they knew that the Law is spiritual The reason may be conceived from the consideration of the father of spirits the father of lights from whom descends every good and perfect gift the lights are five c. See Notes on Matth. 16.17 By this light spiritual men are renewed in the spirit of their minds Ephes 4.23 for whereas the most noble and highest part of the man God hath imparted unto him when he breathed into his nostrils the breath of life was now depraved by the apostacy from his God it was necessary this should be repaired if the man should receive a spiritual Law from God for it was otherwise impossible of this the Apostle speaks 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit of God that we might know the things that are freely given to us of God The Apostles and the Prophets before and all spiritual men were to Preach and Teach the law of the spirit of life being ministers of the spirit and therefore they must know that the law is spiritual Gal. 1.15 16. They must first receive the immortal seed before they sow it in the hearts of the people and when they have received it they propagate it by spiritual generation of others 1 Cor. 4.15 and 9.1 the work he wrought in them was in the Lord and from the Lord and before he wrought it he had seen the Lord it was necessary it should be so for the spiritual birth is not wrought by equivocal generation he that begets spiritual children must have received spiritual seed and therefore I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Rom. 15.18 saith Paul Observ 1. If the Apostles and other spiritual men knew that the Law is spiritual this points us to the ground of the differences and strivings about the Law they proceed from ignorance for men differ not when they come to the knowledge of the Truth We dispute about idolatry and condemn the Papists for idolaters nor do I know how they can excuse themselves from the charge Mean time we know not and acknowledge not that there are idols in our own hearts we dispute about the Sabbath and condemn those who work in it in the interim we know not or consider not that we cease not from our own sins our own works which is the true keeping of the Sabbath See Notes on Matth. 13.11 As about the Letter of the Law so about the flesh of Christ great disputes Observ 2. The Law of our God is not so plain and easie as some conceive it to be thy testimonies saith the Psalmist Psal 119.129 they are wonderful now that is properly wonderful which is not known mirari veteres pro nescire and therefore we read him praying often Teach me thy Law O Lord thy judgements and statutes Mirari est interdum ignota causa Scalig. Observ 3. There is a spiritual sence of the Law This is that which our Saviour proves Mat. 5.6 where he goes about to free the Law from the false glosses of the Scribes and Pharisees This reproves those who limit their obedience within the outward letter of the Law these are Pharisaical men of whom I spake somewhat before a Disciple of the Pharisees ye read of Mar. 10.17 this young man thought he had kept all the Commandments because he had performed obedience unto the letter of them and therefore because he knew no better and performed that it 's said our Saviour loved him how far short come we young and old of that pharisaical young man who come short of the letter in our duty towards our neighbour He had observed all these Commandments from his youth had he not so done but had lied it would not have been added that our Saviour loved him for surely he loves no iniquity Psal 5. yet how far short came this young man of the true spiritual and inward Righteousness which must exceed the righteousness of the Scribes and Pharisees and therefore our Lord overthrows all he had said with one Precept he was not aware of Sell whatever thou hast and give to the poor c. For the Will and Commandment of our God is our Sanctification i. e. withdrawing all our will and affections heart soul and spirit from all the Creatures and applying our selves entirely withal we are or have obediently unto our God Now if we be otherwise minded and the heart and spirit run out after any creature we break all the Commandments of our God for when the heart is fixed upon any Creature without God there we have another God before him when we are covetous or proud we set up idols in our hearts though we worship no outward idol When we bear the Name of our God in profession yet walk unworthy of our God when we name the Lord Jesus Christ yet depart not from envy malice or any iniquity we take Gods Name in vain though we swear not at all These inward violations of the Spiritual Commandment are far worse than the outward as our Saviour speaks Matth. 12.43 44 45. Reproves Presumptuous men sensual men who have not the spirit of God yet judge of the Spiritual Law which is beyond their reach Levit. 10.9.10 11. after Nadab and Abihu offered strange fire the Lord gives a special Commandment drink not wine nor strong drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo the natural man who is not yet spiritual receives not the things of the spirit of God c. They speak evil of things which they know not vainly
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâ—e not these those things after which the Gentiles seek Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâ—s too many at this day who presume upon their Faith and that their heart is right towards God anâ— that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
him Act. 9.23 24. their violent assaulting of him and stoning him Act. 14.19 their stirring up the people against him Act. 17.13 and again in the Temple at Jerusalem Act. 21.27 their binding themselves under a curse to kill him Act. 23.1 2 3. Yet how earnestly soever they sought his destruction he as earnestly desired to promote their salvation So that where the Spirit of God dwells and reigns men look not upon others as ill affected toward them but love them in the Lord and seek their temporal and eternal good with all earnestness Paul knew well what it was to be in Christ and preferred it before all things Phil. 3.8 9 10 11. yea he knew partly what it was to be in heaven 2 Cor. 2 3 4. yea he was not altogether ignorant what it was to be in hell 2 Cor. 5.11 So that this here was not a rash wish nor an ignorant one yet though he knew all this yet for the love of God and men he wisheth himself accursed from Christ Whence learn we that the eminent Saints of God love not to serve their God with that which costs them nothing or that which is of little price and esteem with them 2 Sam. 24.24 Hebr. 11.17.24 25 26 32 33. 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us None of Gods Commandments are impossible to him who hath an abundant measure of the Spirit of God that of loving our enemies praying for them recompensing them good for evil it is one of the hardest precepts Mat. 5.44 yet Stephen and Paul and many others attained unto it That of laying down our lives for the Brethren is an hard Commandment yet here Paul goes beyond it he layes down his eternal life and that not for his loving Brethren but for his profest and deadly enemies Exhort To imitate this heroical and generous love of our Apostle that every man put to his hand to the quenching of this fire which otherwise must burn to the consumption of the whole earth I say unto you love your enemies doest thou believe that this is the will of thy God Add to thy faith virtue O that we knew the value of a precious Soul This is the practice of true Patriots If he cannot do this in the world let him endeavour to do it in himself ye have too many boutefeus and incendiaries who blow the coals of this hellish and diabolical division O that I might be heard who plead for all your defence and preservation O that the fire of Love which our Lord came to kindle that holy Spirit were kindled in every one of our hearts that it might burn up all revenge and hatred and anger that so we might come to be imitators of God Ephes 5.1 Exhort 2. Unto this common brotherly national love consider the desolation of Germany and Ireland proximus Vcaligon yea of this Kingdom in two great parts of it already But how can I love my brethren with this national and common love are they not in open hostility Beloved I praise my God I hate no man living upon the face of the earth and I verily believe there is the like affection and disposition in many of you the Lord increase it Sure I am we have no warrant to hate any mans person But for answer to this doubt which I know troubles many surely our love and hatred must be carried to the objects of them in such order as God's love and hatred are carried unto their objects Now God's love is directed unto Righteousness Holiness and Truth which indeed are himself for the Righteous Lord loveth Righteousness 2. His Love is directed unto his Creature thus Job 3.16 God so loved the world that he gave his only begotten Son c. for 1 Job 4.9 Herein was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him On the contrary God's hatred is directed unto all iniquity prophaneness ungodliness c. as most contrary and abhorring from his nature Zach. 8.16 2. The Lord also hates the misery of his Creature which consists most in separation from God and therefore the Lord hates divorce or putting away Malac. 2.16 Seeing therefore our God first and principally loves Righteousness and hateth all unrighteousness and iniquity and in the second degree loves his Creature and hates the misery of it Hence it follows that the Righteous God must needs hate even his Creature persevering contumaciously and rebelliously in iniquity Isai 27.11 It is a people that have no understanding therefore he that made them will not have mercy on them As he who should scoure a vessel as in Ezech. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee And thus must our love be proportioned and directed 1. Unto God then 2. to our Neighbour that so many may be made partakers of Gods Righteousness and Salvation 2. Our hatred must be guided against all sin c. And that 1. In our selves then 2. In our neighbours and never proceed to hate our neighbour no nor our enemy unless it do appear evidently unto us that they sin against Knowledge and Conscience and oppose themselves maliciously against God and his holy Spirit and it is an hard thing to know this and therefore a dangerous thing to hate the person of any man We have so manifest a precept that no Christian man can be ignorant of it Matth. 5.44 Love your enemies c. whereby our Lord shews that by anothers hatred of us his nature is not taken away nor ought our love to be alienated from him Mark how artificially he ariseth from affection to words from words to actions and what we our selves cannot by our affections words or actions do we must promote by our prayers This is a singular victory when the injury begins from our enemy that the benefit begin from our selves Bless them i. e. speak well unto them do not reproach or slander them or revile them so 1 Cor. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reviled we speak well again to those who revile us do good to them that hate you pray for them that despitefully use you calumniate you reproach you Thus did the Esseni or Hasidei the third and best part of the Jews who indeed were Christians in their prayers wherefore Remittite condonate omnibus qui vexant vos Remit and forgive all that vex ye Beloved I am not ignorant how cross how unwelcome this doctrine comes to some men it must needs do so since hell is broke loose and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lies in the Devil himself Mean time out of the bowels of love unto their Souls I beseech those who ever they are to consider in what
below what was below before they place above and so turn the world upside down Malac. 3.15 We call the proud happy but our Lord saith Blessed are the poor in Spirit and God resists the proud saith St. James and let the brother of low degree rejoyce in that he is exalted but the rich in that he is made low Jam. 1.9 We speak good of the rich and covetous and say such an one is a good man we mean a rich man but our common dialect is when we call a poor man good-man though few are so called in this City for hath not God chosen the poor of this world rich in faith And John the Baptist prepares the way of the Lord as Pioners are wont to do before an Army before the Lord comes with his holy ten thousands Jud. 14. Every valley shall be lifted up and filled and every mountain and hill shall be brought low Luk. 3.5 That which is high among men is an abomination in the sight of God Luk. 16.15 Thus the Christian Religion turns the world upside down when being it self peaceable and orderly it sets all things in the world in their due place and order Repreh 1. This is a duty wherein I fear we fail most of us either 1. In the intension of it or 2. In the extension 1. In the intenseness of it for alas how remisly how negligently is peace maintained among us a cross word a little disrespect a small detriment or loss it ravels all that peace and unity which for long time had been knitting together but an Opinion that divides men like Sampson's Foxes and sets all in a fire it scatters them like Babel O beloved these things ought not so to be What if the Lord hath given our brother a greater illumination and a larger sight of the heavenly things than our narrow brain can comprehend shall our eye be evil because Gods eye is good or lies it in our brothers power to change the Truth of God and his Judgement of it or what if our brother have greater strength of judgement touching things indifferent than we have shall our Conscience be offended at him shall the strong despise the weak or the weak condemn the strong or shall a little breach prove a perpetual rupture and division God forbid The Saints of God should be like the more subtil and purer Creatures like the more Spiritual Natures as when the Sun-beams are divided they immediately unite themselves together again nay the air and water as Solomon observes they do the like Much more the Saints of God being of a spiritual and heavenly nature and disposition if there fall out any unhappy division among them they unite themselves presently together again of wickedness it self and of the incorrigible wicked the vessels of dishonour and wrath be it spoken that they are like the potters vessel being broken they cannot be made whole again Isai 30.14 that they are like the fall of the Devils that can never be repaired Repreh 2. And as much to blame we are Beloved in maintaining peace according to the extension of it The Christian Peace it is of equal extension to the Christian Charity now that extends it self to all men 1 Cor. 16.14 2 Pet. 1. to brotherly love common love or love to all men Beloved I lay hold upon every occasion that invites me to speak of these large these common these general duties that must be performed to all men they render us like unto God himself He is the God of peace and the children of God are the peace-makers Mat. 5.9 now vers 47. of that Chap. If ye salute your brethren only the Syriack Interpreter there If ye ask the peace of your brethren only if ye maintain peace with your brethren only if ye add not to your brotherly peace common peace as to brotherly love common love what do ye more than others Do not even the Publicans the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what greater matter do ye than others do God requires and expects that his Children should do greater things than others do Now even Laban and Nabal the two Churles in Scripture who anagrammatize each the others name even they were good to their own blood Nabal especially is an arrant churle upon record and so unpeaceable such a son of Belial that a man could not speak to him Shall I take of my bread 1 Sam. 25.10 11. and my water and my flesh that I have killed for my shearers and give it unto men whom I know not whence they be Yet even he loved his own The Sodomites and Aegyptians are noted by the Wise Man to have been unpeaceable and unkind toward strangers yet even they loved their own yea that rich man in hell loved his own and wish'd well to his brethren upon earth yea the Devil as we say loves his own and is at peace with his own While the strong man keeps the house all his goods are in peace and if his kingdom were divided saith our Saviour it could not stand And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what do we more than these if we confine our love and peace within the bounds and precincts of those who love us Certainly all such love and peace is but self-love and partiality which restrains all our love to our neighbour and peace with him yea all our love to God himself to our own profit pleasure preferment and advantage whereas if the true Christian love and peace have their due dimensions they enlarge the heart and carry it out of it self not only to those who love us and are at peace with us for so it returns again to us and is resolved into self-love but even to all our enemies even to all men 4. Observe that Religion which is unpeaceable unquiet and turbulent it is no true no Christian Religion Popery betrays it self in nothing more to be a false Religion and Antichristian than by unpeaceableness cruelty and inhumanity The first founders of Rome they say being exposed were nourished by a Wolf and well they might and have suck'd in wolvish cruelty with their milk for one brother slew the other of their posterity came the Roman Emperors who like grievous wolves spared not the flock of Christ but were Authors of those bloody persecutions and slaughters of Christ's flock in the Primitive Times whom they persecuted under the name of Christians and since their persecution ended the Romanists still Religious men under pretence of Christianity do the same things like grievous things Act. 20.29 They spare not the flock of Christ but persecute it under the name of hereticks Hence wars burnings murders massacrees inhumane and bloody designs unwarrantable by any rule of Christianity yet doth not their unpeaceableness and bloody mindedness justifie us if we do the like we justifie them and condemn our selves for if a man be a persecutor unmerciful unpeaceable it matters not of what Religion he is Under Christ and his Gospel Mercy and Truth are met
and such as supported those that lived the like life worthy of the Gospel of Jesus Christ It is the grace of the Gospel only that can enable us to learn that lesson of the Wise Man Remove anger from thy heart and put away evil from thy flesh Eccles 11.10 Observ 2. Where God exerciseth some of his Saints with penury and want he in his providence stirs up some or other either near or in remote places to pity and relieve their wants as he did the widow of Sarepta and the Shunamite and here the Macedonians and Achaians Observ 3. Mercy and Bounty ought as well to be communicated unto the absent as present as well to those who ask us not as to those who crave our help as well to those afar off as those who are near and therefore this kind of Bounty is compared to sowing seed Psal 112. 2 Cor. 9. He hath dispersed and scattered abroad c. Now the Sower goes out to sow his Seed c. See Notes on Psal 112.9 And therefore Alms-giving in the Low Dutch is called handreichinge a reaching out the hand to help others And an Old Dutch Translation useth the word here gemein handreichinge a common stretching or reaching out the hand to the help and relief of the poor Saints Such relief the Philippians reached to St. Paul as he testifieth of them Phil. 4 10-19 Observ 4. This points us to the most acceptable principle by which our living Faith works in this Communication even our Love and good will So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth and thus the Syriack Martin Luther the Low Dutch and Miles Coverdale render the word here Sutably hereunto the Apostle 2 Cor. 9.7 The Lord loves a chearful giver yea this good will and chearfulness is better than the deed it self without it if our Apostle reason right 2 Cor. 8.10 See Notes on Gen. 12. Repreh 1. Those who communicate only good words toward the necessities of the poor Saints as if a few comfortable phrases out of the Scripture and a few good wishes could supply their needs James tells us the contrary Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say warm your selves c. notwithstanding ye give them not those things that are needfull for the body what helpeth it Repreh 2. The dead Faith of too many at this day who yet would be accounted believers and true Christians they pretend much strength in their hand of Faith to lay hold and assure themselves of Christ and Salvation by him but as for doing good being rich in good works ready to distribute and being ready to communicate to these duties their hand of Faith is altogether dry and withered Exhort 1. To become Saints truly such We have a powerful motive here from the great care of them taken by God and good men Psal 34.9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lions shall suffer hunger but they which seek the Lord shall want nothing that is good When the Decree of Ahasuerus issued forth in favour of the Jews many of the people of the Land became Jews for the fear of the Jews fell upon them Esth 8.17 And since Religion hath been in fashion and obtained favour what a world of people are turned Jews i. e. Professors so the word Jew signifieth O let not the Pharisaical profession and pretence of Saintship be so powerfull with us as the real practice of true Sanctity if we think it good to appear good how much better is it really to be good Exhort 2. Be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye willing to make some Contribution some Communication to the poor of the Saints in Savoy Nay as I understand we need not read the words partitively the poor of the Saints but the poor Saints they are all poor And poor they are because they are Saints because they are dedicated and consecrated unto God therefore they are plundered and spoiled they are poor impoverished Saints There are a sort of rambling lazy grudging runnagate poor to whom yet we must shew mercy we must make some Contribution I confess they are some of them but poor Saints poor they are and we ought to extend our Charity even unto them Si non homini humanitati They are of our own flesh and we must not hide our selves from those who are of our own flesh how much less from those who are of our own Spirit humble meek patient c. As we then have opportunity we must do good unto all men even to unbelievers God is good unto them gives them rain from heaven and fruitful seasons and fills their hearts with food and gladness And surely we ought to be followers of God and do good even to such unbelievers they are of Gods great houshold how much more then should we be good to the houshold of Faith Gal. 6.10 These of all other are most thankful to God 2 Cor. 9.13 they are best able among all men to recompence us and do us good with good counsels strong consolation powerful prayers c. and these are the better sort of good things which are more communicable than Gold or Silver or any outward Treasure Bonum quo communius eo melius These are the poor Saints at Jerusalem a people that fear God here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable people yet live among those who are enemies unto peace here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have heard their Necessity let us hear our Duty The Duty is called by most honourable names it 's called Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Psal 112. Rom. 12.13 Distributing to the necessity of the Saints To do good and communicate forget not Hebr. 13.16 This doing good requires it self for it is a more blessed thing to give than to receive Act. 20. and the greatest good redounds unto our selves Mark what a requital is promised 1 Tim. 6.17 18 19. Mean time what we give to the poor Saints we lend unto the Lord what we have we are but stewards of it And it 's required of a steward that he be faithful And the unjust steward will teach us a lesson to make us friends of the unrighteous Mammon We have a REMEMBRANCER of these things every one in his own heart if we will listen to him it may be our own case we may as well want the help of those of Savoy as they of Savoy now want our help And therefore Remember them that are in bonds as bound with them and them who suffer adversity as being your selves also in the body Yea our Lord and theirs will remember such bounty Psal 41.1 2. Blessed is he who considereth the poor and needy c. Yea he will remember it when we have forgotten it The King of Saints will take it as done to himself which is done to the least of his brethren Mat.
That we ought to suffer with him 1. Christ is the Lamb slain from the beginning Rev. 13. It is evident we are not able before Regeneration to think speak do any thing that is good when therefore we crucifie good thoughts purposes intentions before Regeneration what else do we but crucifie Christ himself in us 2. Frangendum corpus peccati The body of sin is to be broken Effundendus sanguis vitae pristinae The blood of our former life is to be poured out Mourn for the affliction of Joseph Amos 6.6 Consider 1 Sam. 22.1 2 3. What is the meaning of the Cave and who went into it after him but miserable men and men in debt and whom doth he invite else Matth. 11. There are two questions of great moment 1. What have I done the Prophet complains of this Jer. 8.6 2. What shall I do of this Paul Act. 9. the Jaylor Act. 16.30 the multitude Act. 2.37 Means Pray to the Lord to light our candle and set it on our head Job 29.3 Psal 18.28 2. To try us himself Psal 139.23 24. But let a man examine himself and so let him eat c. I have spoken heretofore of these words which as then I might have told you had a double consideration 1. Absolute Let a man examine himself 2. With a note of distinction or diversity in respect of the words before But let a man examine himself In the Verse before the Apostle had told the Corinthians the danger of unworthy Receiving which that it might not seem a discouragement in the words of the Text he prescribes a means for the due and worthy Receiving of it He that eats But let a man c. Observ 1. The nature of sin is here compared to dross that it 's incorporate with metals as elsewhere the Holy Ghost compares it to dust to stubble Psal 119.119 Prov. 25.4 See Notes on Jam. 1. Jer. 6.28 Ezech. 22.18 Observ 2. As there is dross in us to be consumed so is there something as precious yea more precious than Gold that is tryed 1 Pet. 6.7 See Notes in verba supra Therefore is Christ called the Remnant which is left after all unless the Lord of hosts had left us a Remnant a Seed Rom. 9. the Balsamum Naturale when all the chaff and husk is consumed that brings all to life again as Isai 1.25 26 27. that is thus is Jesus Christ our hope spes in ima pixidis hope in the bottom of the box Observ 3. Because the Sacrament is compared to meat and drink it 's often to be Received See Notes on 1 Cor. 10. Repreh 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so who quarrel about the way of trying some conceive that unless others try us we are not fit guests for the Lords Table The Mistriss of the house bid her Maids sweep the house Wisdom hath her maids Prov. 9. she knows that will not dwell in a body that is subject unto sin Repreh 2. Who measure and try themselves by themselves the Scripture saith such are not wise Repreh 3. Who try themselves by the Opinions of others it 's possible to deceive all Examiners Repreh 4. Who try themselves by Scripture but wrested to their own sense who examine themselves by the end of the Sacrament remembrance of Christ's death not the imitation of it Means of tryal the fire of the Spirit that which hath been tryed by the fire is approved 1. Such is the fire of the Spirit 2. The Word Psal 119.140 Let him eat of that bread Bread is either Natural Food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spiritual and that either 1. Good and wholesom such as strengthens the inward man Prov. 9.5 Or 2. Hurtful and destructive unto it Prov. 4.17 The outward and natural food is not here understood as all agree for since it is a Sacrament what is visible is representative and significative of some thing invisible as the outward and natural both bread and wine signifie something inward answering to both what those are all agree to be the body and blood of Christ Now what body that is which we eat what blood that is which we drink is a very great question in the Church of Christ and not determined only the most agree that the natural body of Christ which suffered on the Cross and the blood then shed is that which is here understood But how we eat that body and how we drink that blood the great Disputers of the world fall asunder into Three Parties according to their several Opinions 1. Some say that the outward Elements of Bread and Wine are really changed into the body and blood of Christ which we must believe to be so though we see the colours smell the scent taste the relish of the outward elements this they call Transubstantiation 2. Others say that in under with or together with the outward elements of Bread and Wine the body and blood of Christ is eaten and drunk and this is called Consubstantiation But this if well considered overthroweth the nature of a Sacrament 3. A third sort are they who understand as both the former do the natural body and blood of Christ but received both by Faith But the Question is not de Modo but de Objecto not touching the manner how the body and blood of Christ is received but concerning the body and blood it self whether natural or spiritual and mystical and such as is truly called spiritual meat and spiritual drink When our Lord Jesus had treated at large of his body and flesh and blood the eating of the one and drinking of the other and some said how can this man give us his flesh to eat Joh. 6.52 These three divided Parties answer that question 1. The first by Transubstantiation 2. The second by Consubstantiation 3. The other by Faith If the Natural Body of Christ Crucified be here understood then surely the Capernabites were in the right it was to be eaten bodily and his blood bodily drunk As spiritual things are spiritually received and not otherwise if therefore the Natural Body of Christ were here understood it must be received according to its nature bodily Therefore our Lord perceived the gross mistake of the Capernahites as elsewhere they understood him Joh. 2.19 and 3.4 that which all these three take for granted our Saviour expresly denies all these suppose the natural body to be that which is fed upon Our Lord tells them and us if we will believe him that the flesh profiteth nothing he speaks of his own flesh of which they made mention The words saith he which I speak they are Spirit and they are Life Doth the flesh profit nothing did not Christ suffer for us in the flesh did he not by his death pay an inestimable price for our Redemption from the Curse of the Law Gal. 3.13 Hebr. 9.27 28. Did he not by his holy Life in the flesh as also by his death leave us an example Is not the death of Christ necessary for the
17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new THese words I shall first consider in themselves then as they contain the characters and marks of the New Creature 1. Let us consider them in themselves and so they contain these truths 1. Old things are passed away 2. All things are become New 3. Behold all things are become New 1. Old things are past away In the language of the Scripture old things are not alwayes evil nor are new things alwayes good but sometimes the contrary But for our more distinct and orderly proceeding Old things are of three sorts either 1. In themselves truly good as the fountain of all good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself the antient of dayes the old way Ask for the old paths where is the good way Jer. 6.16 The old Commandment which is the new Commandment 1 Joh. 2.7 8. The old and perfect age of Christ Ephes 4.13 These old things are in themselves truly good 2. Others there are as truly evil as the old corrupt understanding will and affections which the Scripture calls the old man Ephes 4.22 old sins 2 Pet. 19. 3. A third sort of old things there are of a middle and indifferent nature in themselves such as the Spirit of God makes use of thereby to signifie the other two old things good and evil Of these consist the whole Ceremonial Law and Levitical Service and of the same nature are all forms of godliness in the Christian Church whether of the Popish Religion or the Reformed or of what kind soever The two latter kind of old things are here to be understood viz. the Ceremonial and Moral old things because these two not the other properly can be said to wax old and therefore ready to vanish away as the Apostle argues Hebr. 8. last for so we read that a New Creature is opposed to Circumcision whereby the rest of the Ceremonial Law was to be understood Gal. 5.6 and 6.15 And the former things which are here the old things are death and sorrow and crying and pain i. e. sin and the effects of sin and opposed to new things Rev. 21.4 5. Vetera saith Anselm i. e. veteris hominis vitia the sins or vices of the old man of sin And these two Ceremonial and Moral old things are said to pass away The Greek word here used to pass away is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes a time undetermined whereby the Septuagint render such words in the Hebrew as signifie the passing away of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 8.20 The harvest is passed the summer is ended and we are not saved 2. Change of things in time Psal 90.5 As soon as thou scatterest them they are as asleep and they fade away like the grass 3. The passing away of a Kingdom Dan. 4.28 Thy kingdom is passed away from thee 4. The abolishing and annulling of the Law of the Kingdom Dan. 6.6 12. The Law of the Medes and Persians altereth not or passeth not away And according to these four acceptions the word may here be understood I shall speak first of the Ceremonial old things and shew how they pass away then of the Moral old things 1. The Ceremonial old things pass away as the time passeth whence it is that Ceremonia hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time or season because the Ceremonies were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to continue only for a time Thus the Tabernacle was a figure for the time then present Hebr. 9.9 And when we read Exod. 29.9 That the Priest-hood should be Aarons and his Sons by a statute for ever that the nature and manner of offering the Passover and the Sacrifices the Sabbath the New Moons and Feasts should continue by a statute for ever We understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn for ever to be meant of a certain time which should have the period or end either with the Jubilee of the Jews or with the coming of the Messiah which therefore is called the fulness of time Gal. 4.4 2. Because a change of things was then made and it 's called a time of Reformation Hebr. 9.9 10. 3. There was a change of the Ceremonial Kingdom Hagg. 2.6.7 Yet a little while and I will shake the heaven and the earth c. and the desire of all Nations shall come explained Hebr. 12.26 27 28. where the kingdom shaken is opposed to the kingdom that cannot be shaken The Rulers of the Jews were the Princes of this world 1 Cor. 2.8 4. The Law of the Ceremonial old things passeth away Hebr. 7.12 The Priest-hood being changed there is made of necessity a change also of the Law And thus ye see how Ceremonial old things pass away The Reason why the Ceremonial old things pass away is considerable 1. In respect of themselves 2. In regard of their ends 3. In regard of God who ordained them for these ends 1. In respect of themselves They are in their own nature temporary and transitory and so subject unto change and alteration God alone being immutable and unchangeable 2. In regard of their ends they are sometime called shadows sometime rudiments or elements 1. They are called shadows because they served covertly to represent unto us new spiritual and heavenly things Col. 2.17 Let no man judge you in meat or drink or in respect of an holy day or of the new moon or of the sabbath dayes which are a shadow of things to come but the body is Christ 2. They are the rudiments and elements of the world the first Lessons which the Jews considered and as children learnt under the Law their Schoolmaster until the coming of Christ the old name Josh 15.15 Ciriath Sepher civitas literarum oldness of the letter Rom. 7.6 It is the Apostles Metaphor Gal. 4.1 4. Josh 15.15 Rom. 7.6 But weak and beggerly elements they are such as are fit only for children vers 9. 1. They are weak and therefore called Carnal Ordinances Hebr. 9.10 so flesh and spirit are opposed as strong and weak Isai 31.3 And therefore there is a disanulling of the Commandments going before for the weakness and unprofitableness thereof Hebr. 7.18 As a Child upon a standing-stool and the Mothers hand and other things to help him to stand and go and a lame man stilts so the weak Child brought up under the Law and fallen lame man useth the help of the Ceremonial old things but being strong in Christ he casts away his crutches Gal. 4. 2. They are wanting and beggarly such as have nothing in themselves but borrow all their power and efficacy from the things they signifie so garments convey not heat unto the body but receive heat from it David being cold himself though covered with cloaths yet got not heat 2 King 1. As signs are empty things yea nothing without the thing they signifie Thus Circumcision in
say in an instant but in this second man's co-operation is required is not so Motives From consideration of the blessed estate of the new Creature 1. In it self as conformable to God and as made and formed by God 2. In the effects From the miserable condition of those who are not These doubts being cleared let us now proceed to the exhortation it self That he who is in Christ would endeavour to become a new Creature that we may be the better perswaded hereunto Let us consider 1. The blessed estate of these new Creatures And 2. The deplorable and miserable condition of all others 1. The blessed estate of the new Creatures 1. To be a new Creature is to be conformable unto God himself the Creator 'T is to be a follower of God Ephes 5.1 Christ the New Man is the Image of God like to him that created him and the new Creature is predestinated to be conformable unto Christ Rom. 8.29 So that it 's no otherwise than if many pictures were drawn according to one original pattern or many faces expressed in one and the same glass 2 Cor. 3. Whom would we be like Children are best beloved when most like their Parents But an image is little better than a shadow of that which is true and real Is the new Creature no otherwise like unto God than a shadow to the substance Yes Beloved 2 Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellency of this estate is indiscernable before we draw near to it as we see not the height of the highest Hills mean time we see them in their effects Esay 43.7 Now as this is a most glorious condition in it self so of all other it most glorifieth God as being his principal handy work Whereon as I may so say he hath most shewn his skill and workmanship And therefore howsoever the work honours the workman The heavens are the work of his hands Esay 40.16 And they declare his glory Psal 8.4 and all the earth is full of his glory Esay 6.3 and his praise is above heaven and earth Psal 149. Ask the beasts and they shall teach thee Job 12.7 And so every creature glorifieth the Creator in its degree and kind yet because every creature by how much the more excellent it is by so much the more it honours the Creator The new Creature being as it were Gods Master-piece from it must the greatest honour redound unto God the Creator because made for this end and purpose to shew forth Gods praise Psal 102.18 The people which shall be created shall praise the Lord. Again though all creatures be of God the Creators making yet the new Creature is of a more special make made after a more noble and more eminent way So Samuel speaks The Lord that made Moses and Aaron 1 Sam. 12.6 Did not the Lord make evety man every creature even the vilest Yes but he casts his new Creature in a more excellent mold The Chaldy Paraphrast explains it He wrought miracles and wonders when he made Moses and Aaron Esay 8.28 for signs and wonders So Christ and his Disciples Heb. 2.13 Zach. 3.8 Josuah and his company are monstrous persons i. e. Jesus and his Disciples Thus Esay 29.7 Jacob shall see his children saith the Lord the work of my hand in the midst of him Jacobs children the new Creatures are the work of Gods hands Psal 100.3 Diodati He hath made us i. e. new made us and recreated us by his Spirit Eph. 2.10 We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Thus the new Creature is made to glorifie God Esay 43.7 I have created him for my glory I have formed him yea I have made him Would not one of these have served the turn No these several original words note several degrees of Gods workmanship 1. He created him when he brought him out of nothing and gave him a being 2. He formed him when he gave him his form an immortal soul 3. He made him when he gave him the complement and perfection of his Spirit 1 Thess 2.35 This people I have formed for my self they shall shew forth my praise So the Apostle to the Ephes Eph. 1.12 That we should be to the praise of the glorious grace Thus Abraham and Isaac and Jacob and all those Worthies Heb. 11. were to the praise of Gods power and faithfulness Job was to the praise of Gods patience ye have heard of the patience of Job Moses of meekness St. Peter generally of all the new Creatures and all the virtues and praises of God 1 Pet. 2.9 As all the creatures in their several kinds praise the Lord Sun moon and stars of light and heaven of heavens and dragons and deeps rain and hail snow and vapors stormy wind mountains and all hills fruitful trees and all cedars beasts and all cattle creeping things and flying fowl as all these praise and glorifie God saith the Psalmist Psal 148. So especially and principally all his Saints praise him The children of Israel the people that draw near unto him his new Creatures For as the earth bringeth forth bud so out of these Esay 61.11 Beloved This is the new Creatures work and that whereby it most of all and last of all glorifieth the Creator Gen. 29.35 She called his name Judah i. e. praise and left bearing Rom. 2.29 Whose praise is not of men but of God The last song which is sung in heaven These are songs which David invites us to sing 2. As they glorifie God themselves so they give occasion to others to glorifie God by them and for them Esay 29.23 So when Saul was become Paul when of a persecutor he became a new Creature and preached that Faith which before he destroyed they glorified God in me saith he Gal. 1.14 He saith not saith Theophilact that they wondred at me but they glorified God in me Because the whole Work of Regeneration is to be ascribed intirely unto the grace of God As the new Creatures glorifie God both in themselves and by others So when they degenerate from that glorious estate they most of all dishonour him Corruptio optimi est pessima 'T is a double dishonour unto God that they who glory in the Law dishonour him 'T is a great aggravation to the Jews Thou who gloriest in the law by transgression of the law dishonourest thou God Rom. 2.23 But if applyed to us Christians the aggravation is much heavier Thou who pretendest thy self to be a new Creature thou who gloriest in the Gospel by transgressing the Rule of the Gospel by a life unworthy of the Gospel dishonourest thou God And as truly it may be said of us that which followeth That the name of God is blasphemed by us among the Gentiles vers 24. And a Father gives the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who see these corrupt and degenerate men may justly say Are these fit to be beloved of God
Or can he be the true God who loves these Are these Gods new Creatures Can this life honour their Creator who will take these miscreants for Gods new Creatures These are a perverse and crooked generation So the Lord reproves the people who would pretend they were his new Creatures but had depraved Gods work in them Deut. 32. vers 4.5 6. Gods work is perfect for all his ways are judgement a God of truth and without iniquity just and right is he These have corrupted themselves Their spot is not his children They are a perverse and crooked generation Do ye thus requite the Lord foolish people and unwise Is not he thy father that hath bought thee Hath he not made thee and established thee This is the more observable because spoken of the Jews in the Type but fulfilled by us upon whom the ends of the world are come 2. Consider the miserable and deplorable condition and estate of such as are not new creatures They are nothing in themselves all their works their best works are nothing They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude Mass a mishapen Chaos which hath neither form nor comeliness and darkness is upon the face of the deep So the Lord calls our unregenerate estate Jer. 22.23 The LXX render Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible and without any work of God upon it Jer. 4.23 They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing at all they are non entia things that are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 5.6 7. Shall they escape for their iniquity Vulg. Lat. pro nihilo salvos facies So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former notes horrid desolation the latter ugliness and deformity Such in the sight of God is the condition of an unregenerate man i. e. of him who is not a new creature The Apostle calls him darkness not dark but darkness it self Ephes 5.8 For in darkness though there be the most orient colours yet there 's no difference at all no not between their extreams white and black all are alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privation is homogeneal all 's of one colour or rather no colour at all Such is the Spiritual darkness of him who is not yet Gods new Creature he discerns not between things that differ between Good and Evil all 's alike to him 1 Joh. 2.11 before the Divine Light shines into his heart 2 Cor. 4.6 Nay such darkness he is that he puts darkness for light and light for darkness Isai 5.20 He calls good evil and evil good such darkness that the light which is in him is darkness and if the very light that is in thee be darkness how great is that darkness This was the condition of the Ephesians Ephes 5.8 Ye were sometime darkness saith the Apostle what was that He describes it in the Verses before fornication uncleanness covetousness filthiness foolish talking and jesting Ye were saith he sometime darkness but now ye are light in the Lord so great a difference there is between the unregenerate Estate and the new Creation ye were darkness but now ye are light in the Lord O blessed Change God grant it may be as truly spoken of every one of us This deplorable estate may be further aggravated in that we see not the misery of it Consider I beseech ye how foully we frustrate Gods counsel toward our own Souls while we continue in our rude mass and mishapen Chaos and admit not his work upon us It is his good intention and purpose to make us new Creatures For thus saith the Lord that created the heavens God himself that formed the earth and made it he hath established it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he created it not to be empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made it not to be empty and void but that it might be inhabited Isai 45.18 And who should inhabit it Who but he that saith so for do not I fill heaven and earth saith the Lord Jerem. 23.24 And hath he not sworn that all the earth shall be filled with his glory Numb 14.21 And what hinders but that it should be filled and that he himself should fill it Alas intus existens prohibet extraneum while we are full of unrighteousness fornication wickedness covetousness maliciousness envy murder that St. John Interprets hating of our brethren 1 Joh. 3. we are full of debate deceit malignity how can we be filled with his Glory And therefore Oportet exinaniri quod implendum est if Gods Spirit must fill us we must be emptied of these we must cast out the old because of the new Levit. 26.10 and then God will make good his Promise to us We according to his Promise saith St. Peter 2 Pet. 3.13 we look for a new heaven and a new earth wherein dwells Righteousness And what inferrs the Apostle from hence Wherefore Beloved seeing we look for such things be diligent that ye may be found of him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not deformed not a confused mass but in peace without spot and blameless 2. Without this new Creation and that which is in order thereunto all whatever else we do is nothing and as it were no Creature How much pain and sorrow did the Jews undergo when they were Circumcised which yet they bare patiently because it was a sign of the Covenant whereof they gloried St. Paul implyeth as much Rom. 9. Circumcised the eighth day But while the foreskin of the heart is not taken away i. e. as the Chaldee Paraphrast turns it the wickedness of the heart or as the LXX render it the hardness of the heart while this is not taken away Circumcision is nothing but a new Creature that indeed is something that 's the main aliquid Gal. 6.15 What a deal of care and cost and trouble were the Jews at in preparing Sacrifices and Oblations when they went with their Flocks and their Herds to seek the Lord Hos 5.6 How curious was Balaam in his Offering how did he boast of it unto the Lord Numb 23. yet we read not that God took any notice of it at all Nay to what purpose is the multitude of your Sacrifices unto me saith the Lord I am full of the burnt offering of Rams and the fat of fed beasts and delight not in the blood of Bullocks and of Lambs or of He-goats bring no more vain Oblations Incense is an abomination unto me the new Moons and Sabbaths the calling of Assemblies I cannot away with it it is iniquity even your solemn meeting Isai 1.11 14. Sacrifices multitude of Sacrifices to the Lord yet to what purpose are they Oblations yet vain Oblations Incense yet an abomination all to no purpose all vain all an abomination why because no new Creature new Meat-offerings new Moons but no new Creature that 's wanting and all 's nothing Wash ye make ye clean put away the evil of your doings cease to do evil learn to do well that 's wanting What a deal of fasting used the
crucified in the Galatians 2. Jesus Christ was evidently set forth crucified in the Galatians 3. The Galatians did not obey the truth 4. Some or other had bewitched them that they did not obey the Truth 5. The Apostle for this reason calls them foolish Galatians This is a hard saying who can bear it But That this may appear to you we must enquire 1. What crucifixion is And 2. How the Lord Jesus was crucified 3. How and whether he was crucified among the Galatians or in the Galatians Crucifixion is that painful that lingering that shameful and that aâ—cursed death of the Cross unto which Christ humbled himself and became obedient unto Philip. 2.8 This painful lingering shameful accursed death of the Cross the Text saith our Lord suffered among the Galatians How among them Our English word among is borrowed of our Neighbours the Low Dutch word gemengt that is mixt or mingled so that some where in that Region of Galatia this was done and accordingly Martin Luther turns the word unter inter sometimes between us or among us so Piscator so the Low Dutch but they put in the Margin or in you and the French Bible and the Italian and Spanish Bibles all our Latin Translations that of Erasmus that of Castellio that of Beza only the Vulg. Latin hath in vobis in you All our English Translations Tyndal Coverdale and three others except one English Manuscript which hath in you And what else I beseech you signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and in vobis in the Latin but in you in plain English But how do they make it good that Christ was crucified among the Galatians The Evangelists tell us He was Crucified in or near Jerusalem without the Gate and how then among the Galatians Galatia was a great way off Jerusalem It will make somewhat toward the opening of this Truth if we enquire what these Galatians were and where they dwelt They are said to have been a people which descended of the Gauls called therefore Gallograeci but first Gomoritae from Gomar the Son of Japhet saith Josephus lib. 1. They were Scituate in the Lesser Asia between Pamphilia on the South on the East Cappadocia on the North the Euxine Sea saith Ptolomy in his first Table of Asia These are the people among whom Christ was Crucified But how could this be that Christ should be Crucified at Jerusalem and yet among the Galatians Our Expositors have much ado to bring both together One and he no mean man answers thus Although Christ was Crucified at Jerusalem yet saith he Paul tells us then by my preaching his Passion Life and Cross He hath been so lively set forth that ye might even see him before your eyes as evidently as the Jews saw him on the Cross at Jerusalem among you saith he lately in your age as it were before your eyes and perhaps some of you at that very time were present at Jerusalem and beholding Christ on the Cross among you i. e. in your age in your time or in you saith he that is in vicina via near you in Judea almost among you and before your eyes Crucified I could weary you and my self too with the shifts that some both Ancient and Modern Expositors have found out to bring Galatia and Jerusalem together which are at least ten dayes journey one from other O Beloved how little hath Christ been known or yet is he known according to the Spirit how few of that multitude who repute themselves Christians can truly say with St. Paul Though I have known Jesus Christ according to the flesh yet now I know him so no more 2 Cor. 5. for is not Jesus Christ the wisdom of God and the power of God 1 Cor. 1. Is he not made unto us Wisdom Righteousness Sanctification and Redemption Is not the Truth in Jesus the putting off the old Man and putting on the new Ephes 4. Know we therefore that Christ is crucified and slain divers wayes 1. In Adam when his innocent Nature in us is murdered Revel 13.8 and all that dwell upon the earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world 2. Crucified in the flesh upon the Cross 1 Cor. 15.3 Christ died for our sins according to the Scriptures 3. In the Spirit as often as his good motions are suppressed in us For such crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 8.6 So that it will be no hard matter to declare how Christ was Crucified in the Galatians nor will it be very difficult to find out yet even now where our Lord both was and is daily crucified and by whom alas poor Pilate was not the alone crucifier of Christ And first how can Christ be said to be crucified in the Galatians To which I answer when they yielded not unto the motions of his Spirit in themselves but withstood them resisted them when they withstood the holy inspirations of Christs Spirit striving with them when they grieved when they quenched the holy fire in themselves when they yielded unto the inward Antichrist usurping a power in them for both cannot live together Thus Vatablus explains the Vulg. Latin in vobis inter vobis spiritus sanctus c. Isai 53.5 He was wounded of our transgressions and bruised of our iniquities But can the true Christ of God be crucified and slain The Divine Image saith holy Bernard Non est deleta sed obruta it is not wholly wiped out but overwhelmed The sacred Emblem represents unto us in the Lion Rampant the Devil above and the Lamb below trodden under foot but looking up and expecting when he shall be owned and restored mean time as to them in whom he is crucified he lies as utterly dead for thus the Prophet Isa 59.14 tells us that Truth is fallen in the street what street is that Lata licentiosa carnalium vita saith Hierom that broad street and licentious way and life of carnal men which is that which St. John tells us of Revel 11.8 that the two witnesses the Law and the Prophets which witness of the Righteousness of God Rom. 3.21 They lye dead in the street of that great City which St. Austin understands to be the Devils City which is spiritually called Sodom and Aegypt where also our Lord was crucified Observ 1. Hence it follows that Christ is in all men either dead or alive either crucified or glorified Observ 2. Christ is and lives in Believers Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory So 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And indeed how can Christ be and live otherwhere than in his believers since
heartily wish and desire the entertainment of this holy Seed saying unto the Lord and to his servants sent unto us Be it unto me or Oh that it might be so unto me as thou hast spoken Psal 110.3 To men thus affected to men of such a good will Christ is born so saith the Angel that Christ is born hominibus bonae voluntatis to men of good will Luk. 1. so the Old Latin hath it And Chrysostom and others of the Ancients read in their Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will not as we since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference is but in one letter and that in the end of a word which easily might since be lost 2. After Conception also something there is carefully to be avoided and something as carefully to be provided 1. A woman in this case O how shy she is of taking Physick or any thing inwardly that might suffocate the Child how circumspect how wary she is to avoid all slips and falls which might make her venture to miscarry or cause abortion and with no less foresight nay with more if it may be ought we to shun what e're might choak the Seed of God as worldly cares do Matth. 13. to avoid all relapses and fallings again into sin and what ever might cause a miscarrying womb lest we should receive the grace of God in vain or spill the Seed of God in us We ought saith the Apostle to give the more earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak and run out and so the Seed of God become abortive and of none effect unto us Hebr. 2.1 2. But a Woman having conceived is not only wary to decline things hurtful but also careful to procure things convenient and useful and therefore she keeps a good diet she nourisheth and cherisheth her Embrio she provides the most able and experienced Midwives and so provident ought we to be would we have Christ formed in us And therefore such meats we ought to feed on as best agree with Christ that holy thing conceived in us one of them is Faith which we must feed upon Psal 73.3 yea it must be our daily repast for the just man lives by his faith And when we keep so good a diet the holy Embrio is enlivened and quickned in us I live saith St. Paul yet not I but Christ liveth in me His reason makes it good for the life saith he that I live I live by the faith of the Son of God Gal. 2.20 Ephes 3.17 2. Another Service is the doing of the will of God for Christs meat it is to do the will of him that sent him Joh. 4.35 Now the will of God is not only our own sanctification and the keeping of our own vessel in holiness and honour 1 Thess 4.3 but also the doing of good works to others also to fill our selves with this food as Dorcas was full of good works and alms-deeds to communicate unto the necessities of the Saints God likes so well of this Service that it 's called a Sacrifice wherewith God is well pleased Hebr. 13.16 And this is a way to feed Christ also for Christ professeth that when we give meat or drink to the least of all his brethren we give it unto him Matth. 25. And he that thus doth the will of God becomes a mother of Christ Luk. 8.21 Pregnant Women also provide themselves of skilful and able Midwives such also must we provide Spiritual Midwives or Grace-wives as some call them helpful Ministers of the Word the obstetrication of the old Saints of God who have passed through the same pains and throws and perils of Child-bearing such an one was Paul and his true yoak-fellow and those women Phil. 4.3 But besides care of diet and provision of a Midwife wise and holy women are wont in this case more intimately to acquaint themselves with God Thus did Sarah whose daughters holy women are while they do well thus did Rebeccah Gen. 25.23 thus did Rachel and Leah Gen. 30. and to name no more thus did the Mother of our Lord Luk. 1.40 When she had Conceived she went to visit her cousin Elizabeth how was that even as we must also do Would we have Christ to be formed in us we must visit and have recourse unto and meditate upon the Oath and Covenant of our God for so much Elizabeth signifieth for Elizabeth or the Covenant of God is the Mother of John i. e. of the true Grace of God Lastly holy women then in a more special manner as they acquaint themselves with God by holy meditation and conference with him so also by hearty prayer and humble supplications unto him so did gracious Hannah 1 Sam. 1.10 prayers also were made by others for them Thus Eli prayed for and blessed Hannah 1 Sam. 1.17 Even so in every thing by prayer and supplication with thanksgiving let our requests be made known unto God And let us desire the prayers of others also for our well-doing and the blessing of Eli i. e. of our strong and powerful God that the Child being come to the birth there may be strength to bring forth and that the Dragon may not devour the Child but that he may grow and wax strong that he may be filled with wisdom and that the grace of God may be on him And for this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named That he would grant us according to the riches of his Glory to be strengthned with might by his Spirit in the inward man that Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which yet passeth all knowledge that we may be filled with all the fulness of God Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church which is in Christ Jesus throughout all ages world without end Amen NOTES AND OBSERVATIONS UPON GALATIANS V. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that are Christs have crucified the flesh with the affections and lusts YE have heard before a discovery of some false Glosses and misinterpretations touching the Woman and her Seed Gal. 3.15 and the words I have read are obscured by like false Glosses But beside whereas we heard lately out of vers 17. of an Enemy a dangerous home-born enemy the Flesh lusting against the Spirit and our best friend withstanding him and contending with him The Spirit lusts against the Flesh and these are contrary the one to the other that we may not do the things of the flesh that otherwise we would do The words I have now read point us to a means how this
vessel is filled full of something 4. We are all esteemed empty and void until we be filled by Jesus Christ for though we be filled or full of such fruits as we think good yet if we fail either in the Principle or in the end if we bring them not forth from the true Stock Jesus Christ and to the true end the glory of our God we are accounted empty of good fruits the Apostle speaks home to both Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the glory and praise of God That emptiness and voidness which the Lord discovers Gen. 1.2 The earth was empty and void The same he plainly discovers in the very same words Jer. 4.23 In vain and empty men who have not the Spirit of God I beheld the earth and behold it was void without form c. and this he declares to be the cause of his peoples misery as questionless it is of ours vers 19-23 Thus Job 11. Vain and empty man would be wise though he be born like a wild Ass Colt As we are accounted empty for want of the true Principle so for want of the true end Hos 10.1 Israel is an empty Vine he brings forth fruit to himself he brings forth fruit yet he is empty yea and so must be reputed while he brings forth fruit to himself until he bring forth fruit unto God Rom. 7.4 5. The best kind of filling is with the Holy Spirit of Jesus Christ c. 6. Observe the truth of the Spirits filling us which by Divines is called Spiritus Inhabitans And the Apostle Rom. 8.11 If the Spirit of him who raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you which is the rather to be observed because some of the Ancients as Basil and others are wont to interpret filling and fulness of the Holy Spirit often mentioned in Scripture to be understood not of the Spirit apart but only of the Charismata the gifts and graces of the Spirit contrary to a most certain Rule Ens dependens for if the Spirit of the Lord fill the whole earth how much more the Divine Man contrary to the express testimonies of the Word The Word of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Tit. 3.5 6. God the Father according to his Mercy hath saved us by the washing of Regeneration and by the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour 7. Observe Gods faithfulness and truth in performing his great Promise Ephes 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fulfill all things It is a good Rule which the Ancients followed in their Expositions of the holy Scripture that if the same word or phrase in the Original would admit of many or more than one signification and all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Analogy of Faith agreeing with the rest of Gods Word all significations might have their use And the Reason is of weight for if some one signification were admitted and the rest excluded which are as well consonant unto the rest of Gods Word there might be danger by reason of our weak and corrupt understanding lest that very sence which the Holy Ghost principally intended might be neglected and another not so proper made choice of which errour lest we run into I shall remember ye of diverse significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill or fulfil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end or put an end unto 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to satiate or satisfie 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or make perfect Of the first I spake in part before Christ ascended that he might fill all things with his spirit Our Translators put another word in the Margin which is to fulfil There is a truth in this as well as the former as also in all the following sences so that all these are Divine Truths Christ ascended that he might 1. fulfil 2. put an end unto 3. pacifie 4. satiate or satisfie and 5. make perfect all things I shall through Gods assistance and your patience speak somewhat of every one of these 1. Of the first Doctrinally 2. Of the rest by way of Application 1. Christ ascended that he might fulfil all things i. e. Omnia quae de illo prophetantur saith Anselm but that is too strait a Gloss for this place The Scripture may be said to be fulfilled diverse wayes but more properly to our purpose 1. When that which was commanded in the Law is fulfilled 2. When that which was foretold by the Prophets is accomplished 3. when that which was promised is performed 4. When that which was typified and shadowed out in a figure is made good by the antitype and truth of it Now Christ ascended that he might fulfil all things all these wayes 1. He fulfilled the Law Matth. 5.17 He came not to destroy the Law but to fulfil it 2. He accomplished all the prophecies which went before of him it were too large a discourse to shew the accomplishment of all prophecies in Christ See our Lords testimony Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me 3 He fulfilled the Promises for all the Promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 4. He fulfilled all the types and figures Col. 2.16 17. Let no man condemn ye in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ for the Law was given by Moses but Grace and Truth came by Jesus Christ Grace for the fulfilling of the Moral Law and Truth for the fulfilling of the Ceremonial Law Joh. 1.17 The Reason why Christ fulfills all things is considerable 1. In regard of the things to be fulfilled And 2. In regard of the fulfillers of them And 3. In respect of those to whom they are fulfilled 1. The things to be fulfilled are the Holy Scriptures especially the Judgements Prophecies Promises and Types all which aim at their accomplishment which is their end and that is Christ 1 Cor. 15.24 for whereas one jot and one tittle must not pass from the Law till all be fulfilled Mat. 5.18 1. Therefore of the Law Christ is the end of the Law for Righteousness Rom. 10.4 2. In regard of the fulfilling and accomplishment of Prophecies Promises and Types 1. 'T is for the glory of Divine prescience and foreknowledge of God when
was the Tree of Life but the truth and life of it Rev. 2.7 What Melchizedeck but the true King of Righteousness and King of Peace Heb. 7.2 What Joseph called Zaphnath Panneah Gen. 41.45 But as the vulgar there hath it Salvator mundi the Saviour of the world This is the true David the love of God Col. 1.13 The same who is his love the true Solomon the peace of God he who is our peace Eph. 2.14 But examples of this kind are infinite 1. This reproves those who dote about Types and Figures and look not for the fulfilling of them in themselves by Christ A great deal of this kind of dotage there is in the Church of Rome that I say not among us also who gaze upon the outward braveries of Religion which they read of in the Jews story Such is that of the curious Antiquaries who are impertinently anxious and inquisitive what became of all those Vessels and other monuments of the said Temple the rich vail c. The Colossians were herein too blame and all who follow them superstitious observers of meats and drinks holy days new Moons and Sabbaths which though they serve as patterns and types of heavenly things saith the Apostle Heb. 8. Yet are they in themselves but weak and beggarly elements shadows saith the same Apostle Gal. 4. Whereas the body is of Christ 2. For the Reproof of those who look for the accomplishment of Gods promises otherwhere than in Christ himself as outwardly temporally and literally not discerning the difference of providence under the Law and under the Gospel for whereas under the Law we read of great outward promises unto the obedient Riches and plenteousness are in his house The most of Deut. 28. and Levit. 26. are spent upon this Argument And God promiseth people wells that they digged not vineyards that they planted not and houses that they builded not c. These and such Scriptures some apply now unto themselves not considering that these were the rewards of the people under the Law and that the Gospel is established upon better promises than these are That God then blessed Abraham and Job and others when he gave them sheep and oxen and men-servants and maid-servants Gen. 24. Job 1.2 But God having raised up his son Jesus he hath sent him to bless us in turning every one away from his iniquities Act. 3. ult And God hath blessed us with spiritual blessings in heavenly things Eph. 1.3 And therefore Esay 65.16 hath mentioned the promises fulfilled in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former things were to instruct us that those legal promises were narrow houses full are empty if compared with the Spirit of God Corn and Wine and Oyl are poor blessings if compared with Christ the bread of life the true wine and the oyl of gladness the Spirit of God They who look so low as these earthly things for the accomplishment of Gods promises put themselves in a far inferiour condition to that wherein they presume themselves to be The Sadduces looked for the fulfilling of Gods promises in these things yea the Turks at this day look for these blessings yea many of them look for higher and things above these And shall we call our selves Christians beginning in the Spirit and end in the flesh begin with the heavenly and end with the earthly Shall we who are Christians hope for any thing less than Christian promises Yea the holy Patriarchs and Fathers of the old Testament received these temporal blessings no otherwise than as Pledges and Types of the holy Spirit of promise what else were their houses full of all good things Deut. 6.11 but the fulness of the Spirit And what he promised that he would fill his house or temple with his glory Hag. 2.7 What understand we but the bodies souls and spirits of his Saints who are his Temples with his holy Spirit It is too gross a conceit of some Fathers that the holy Patriarchs were pasti ad saginam fed as it were to be fat with the outward blessings and looked no farther Truly I doubt not but many of them had more clear and distinct understanding of the Spiritual things and a more full fruition of them than most of us have Abraham to whom the promise of the Land of Canaan was made enjoyed not so much of it as to set his foot on Act. 7.5 But sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise The Promise was made to him yet he never enjoyed the earthly but looked for a city which hath foundations whose builder and maker is God Hebr. 11.9 10. they enjoyed not the earthly Canaan but a better Countrey that is an heavenly vers 16. And shall we who call our selves heirs of Heaven dishonour our high calling and abase our hopes by fastening them upon the earth and earthly promises Exhort To receive the Spirit of Christ It 's the Apostles Exhortation Ephes 5.18 Be ye filled with the Spirit A most reasonable Exhortation when the Lord fulfills unto us the greatest of his Promises that we receive it and that it may appear worth the receiving I beseech ye consider 1. The Spirit of Christ finisheth and puts an end unto all sin Dan. 9.24 Seventy weeks are determined upon thy people and upon the holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's signified also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn fill or fulfill to put an end unto sin it 's the work of the whole Trinity the Father discovers it by his Law shews the foulness and ugliness of it The Son dies for it and washeth us from our sins in his own blood Rev. 1.9 The stronger man binds the strong man and takes away his armour from him yet he hath power to tempt and hath life in him still therefore the Apostle tells the believing Hebrews who had gone thus far ye have not yet resisted unto blood striving against sin Hebr. 12.4 The life-blood of sin is not yet drawn out therefore Christ who through the Eternal Spirit offered himself up to God purgeth the conscience from dead works to serve the living God Hebr. 9.14 Thus Josiah must destroy all that breatheth the brats and little ones of Babylon If the Spirit fill all things in the world beside and fill not us what benefit is it unto us that he fills all things He who hath not the Spirit of Christ is none of his When sin is ended and taken away then peace is made between God and us by Christ the Peace-Maker that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Sheba the Son of Bicri the man of Belial his head is cast over the wall 2 Sam. 20. the City of Abel hath peace When Sheba the seven evil spirits the seven capital sins which are the spawn of Bicâ—i the first-born or Son of perdition as Bicri signifieth the man of Belial the Devil himself when his head is
fornication is called folly 2 Sam. 13.12 and it makes a man a fool Thus Ammon deceived by that lust was one of the fools of Israel vers 13. Nay youthful lusts transformed Rehoboam into folly it self whom the wise man calls the very foolishness of the people Ecclus. Seeing therefore the danger of being deceived by our deceitful lusts is so imminent and the danger unto which that deceit exposeth us of so great consequence and the folly accompanying both so infamous and shameful it concerns us all very nearly to look about us for some Helps or means whereby we may discover and escape the deceitfulness of lusts And these we must proportion according to the progress of erroneous lusts in our soul and trace them from the understanding to the will and the affections as the plaster must be made equal to the sore 1. Since therefore the deceitfulness of lusts in the understanding proceeds from the similitude of things when we apprehend one thing under the shew and appearance of another It 's necessary that if we would not be deceived we first of all know the difference of things one from another as also the difference of those who present them unto us which because it is exceeding difficult partly by reason of the things themselves being many and obscure partly by reason of Satans subtilty that grand impostor who deceives all the world and partly by reason of the malice and craft of wicked men and deceivers and partly by reason of our weakness and want of judgement The only safe way is to lay aside all humane malice deceit and hypocrisie and to adhere unto the word of God that word of Truth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sincere milk that deceives not And the Spirit of God that Spirit of Truth which accompanieth the word of Truth which will lead us if we obey it into all truth whereby we shall learn our selves and our own lusts and distinguish natural from unnatural necessary from unnecessary and superfluous and not to be cozened with names whereby our lusts most-what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cover their deceit To distinguish frugality and thrift from covetousness mirth from madness sociableness from drunkenness zeal from envy maintaining of our credit from vain glory and many the like Whereby also we may distinguish Satan from an Angel of light and not to be ignorant of his devices Whereby we may distinguish his ministers from the Apostles of Christ and ministers of righteousness 2 Cor. 11. a friend from him who is solo nomine amicus Ecclus. 37.1 And the Spirit of truth from the spirit of errour the truth of God from the sleights and cunning craftiness of men whereby they lye in wait to deceive Eph. 4.14 In a word that we may so grow up unto a perfect man that we may be able to distinguish and discern between good and evil Heb. 5.14 whereby the understanding is enabled to discover the deceitfulness of lusts and to direct the will which ought to follow the dictate of the understanding thus informed both in chusing and refusing and suspending chusing what is propounded as natural and necessary Though even in these we ought to have a special regard lest we be deceived for Satan and our own flesh take the most advantage to beguile us with those desires that are naturally good and therefore the Devil is not said to have tempted our Saviour all the time of his abstinence but when he hungered then and but then and not before the Tempter sets first upon him as ye shall read Luk. 4.2 3. The Will also ought to follow the dictate of the understanding thus informed by refusing unnatural and unnecessary desires and lusts of which according to the two kinds of passions in the sensitive soul the concupiscible and irascible there are two sorts for either 1. They accost us more plausibly more subtilly and slily as the Serpent encountred Eve and then the Rule is to fly youthful lusts such as are excessive eating and drinking and other lusts of the concupiscible Col. 3.5 fornication uncleanness c. such as commonly youth is addicted unto and such as set upon us in our nonage of Christianity Thus Joseph fled the solicitations of his Mistris for of this our first Mother was deceived by staying and entertaining long conference with the Serpent and it may be our own case For I fear lest by any means as the Serpent deceived Eve through his subtilty so our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be corrupted from the simplicity that is in Christ wherefore let us follow the wise Mans counsel Ecclus. 18.30 Post concupiscentias has non eas c. Go not after thy lusts but refrain thy self from thine appetites fly from sin as from a Serpent 2. Another sort there are of the irascible and they encounter us more forcibly and violently such as variance envy wrath strife c. Col. 3.8 then the Rule is to deny ungodliness and worldly lusts Tit. 2.12 't is the best manners in this case to be unmannerly with them to be blunt and downright to entertain them roughly be angry and sin not as Elisha gave order that they should shut the door against the messenger of Jehoram sent to kill him 2 King 6.32 for saith he Are not his masters feet behind him So when anger desire of revenge contention or strife these or such like messengers of Satan are sent to buffet us and take away our spiritual life in us O shut the door of the heart out of the which they come Matth. 15. upon them are not their masters feet behind them Therefore saith the Apostle be angry and sin not let not the Sun go down upon your wrath for are not their masters feet behind them Give not place to the Devil he comes after it they come to take away thy head Christ from thee 1 Cor. 11. For the direction of the third act of the Will which we call suspension we have need of patience to beware of all the assaults of our deceitful lusts even the word of the patience of Christ which is the true Cross of Jesus Christ whereby the violence and tumult of all impetuous and unruly affections and lusts are quelled as at the Word of Christ the wind and sea obeyed and there followed a great calm yet so that we confess that our deceived heart hath caused us to err We have been foolish disobedient deceived serving diverse lusts and pleasures We have erred and strayed from thy wayes like lost sheep wherefore we beseech thee O Lord that thou wilt be pleased to bring into the way of Truth us and all such as have erred and are deceived that we may return unto the Shepherd and Bishop of our souls Grant this O Father through Jesus Christ who is the Way the Truth and Life to whom with Thee and the Holy Spirit be all Honour and Glory world without end Amen NOTES AND OBSERVATIONS UPON EPHESIANS V. 1. 〈◊〉 〈◊〉
to the image of him that created him Col. 3.10 This light becomes effectual in the mind when it disburdens it and purgeth it and breaks thorough two main hinderances for as ye know the light may shine most clearly and yet a man sees it not for one of these two Reasons Either 1. He shuts the windows of his house and so darkens the air about him Or else 2. He shuts the windows of his body his eyes and keeps out the light Two like encumbrances there are which clog and hinder the mind from the admitting and receiving Divine Light into the Soul 1. A present incumbent darkness of false principles and erroneous opinions signified by that darkness upon the face of the deep Gen. 1. 2. And a dissent from the truth reveiled when a man obice posito shuts out the heavenly light of these the blessed Apostle faith 2 Cor. 4.3 If our Gospel be hid 't is hid to them that perish in whom the God of this world hath blinded their minds that they should not believe so the Syriack lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illumination or light of the glorious Gospel of Jesus Christ who is the image of God should shine unto them These are the â—utworks the strong holds which the same Apostle speaks of 2 Cor. 10.5 which the strong men armed keeps until a stronger than he comes Luk. 11.21 22. The follower of God therefore putting on the Armour of Light Eph. 6. The weapons mighty through God 2 Cor. 10. by the aid and assistance of the stronger man his Word and Spirit cast down those strong holds those imaginations those false reasonings which exalt themselves against the knowledge of God there 's the first obstacle and hinderance removed false principles and erroneous opinions and brings not into captivity every thought unto the obedience of Christ 2 Cor. 10. there 's the conquest of dissent the second encumbrance of the mind And thus in some measure the understanding is enlightned and purged as when a thick cloud 's removed the light of heaven immediately breaks out But the Sun of righteousness thus risen in the mind of God's follower sets not there but ariseth in the heart also and with that healing in his wings Mal. 4. cures and heals the perversness and untowardness of the will to good as he promiseth Jer. 3.6 Hos 14.4 and mollifieth and makes it soft and pliable and fit to be wrought upon and to take the stamp and impression of God's image in it Such was the heart of good Josiah when his mind was enlightned by the Law of God as ye may read 2 King 22. And as in a Burning-Glass the light wrought into a Cone sets on fire the matter opposed unto it even so the heavenly light wrought upon by the holy working thoughts and meditations of this glorious pattern kindle and enflame the heart with the love of it As one of Gods followers he who was a man after Gods own heart While I mused saith he the fire kindled And other two followers of our Saviour Did not say they our hearts burn within us while he opened unto us the Scriptures Luk. 24. The will thus enflamed with the Love of God is by degrees made conformable unto the will of God As love ye know is wont to change the party loving into the party loved which is the Apostles meaning when having said Be followers of God He adds immediately And walk in love which being kindled is operative back again upon the mind commanding it by the light of the Spirit which searcheth all things even the deep things of God To make a further search and enquiry into the nature of this pattern that he may more and more become transformed by the renewing of the mind that he may approve what is that good that acceptable and perfect will of God Rom. 12.2 That he may have as the same mind so the same will of God And thus the ruling part of the soul imitates and is made conformable unto this glorious pattern But the follower of God that he may be conformed unto God as well in the servile part of the soul as in the ruling part of it That Gods will may be done as well upon earth as 't is in heaven by the light of the Candle which God hath lighted Psal 18.28 he searcheth the inward parts of the belly Prov. 20.27 and finding there nothing but corrupt affections and confusion and disorder of them he mortifieth cutteth off and casts away those earthly members deceitful lusts fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry And being thus unbowelled and emptied of those rotten entrails of the man of sin arrayes the soul with the affections which are worthy of God bowels of mercy kindness humbleness of mind meekness long-suffering patience gentleness Now when as by the powerful operation of the Spirit of Grace the New Man is thus begotten in the soul the understanding will and affections as the infant is fashioned in the womb by the formative power are in some measure at least become answearable unto God it cannot be that this inward light should be long hid under a bushel but it 's set upon a candlestick and shines forth before men in a godly conversation so that they being now light in the Lord they walk as children of the light and become followers of God as dear children Which is the second Point that we ought to be followers of God as dear children This super-adds the manner of Imitation unto the former Point 2. Children are either Natural or by Imitation For howsoever there are Children which by adoption are such yet adoption it self is an imitation of nature saith the Lawyer By primitive nature all men are the children of God for Adam was the Son of God saith St. Luke cap. 3. vers ult and we are his off-spring saith St. Paul to the Athenians that were idolaters Act. 17.28 Children by imitation are such as follow others in life manners and disposition whether good or bad Thus the children of Abraham are such as do the works of Abraham 2. The children of the Devil are such as do the works of the Devil And here the Children of God are such as do the works of God This duty belongs both to the Children by Nature and those by Imitation though with a difference it being directed to the Children by Nature that they would become the Children of Imitation and to the Children by imitation that they would more and more imitate this Pattern and so become dear children that being light in the Lord they would walk as children of the light Ephes 5. And as obedient children not fashioning themselves according to the former lusts in their ignorance but as he which hath called them is holy so that they would be holy in all manner of conversation And the reason may be considered both in respect of the Pattern and the resemblance of it 1. The reason in
nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4.7 He is omnipresent every where His name as the Angel saith shall be called Emmanuel not that ever ye read him in the Old and New Testament called by that name But his name is his nature and his nature and being is Emmanuel interpreted by that Matth. 1. God with us For know ye not that Jesus Christ is in us 2 Cor. 13.5 And can he be nearer to us But so he may be yet far enough from helping us Psal 22.1 Why hast thou forsaken me and art so far from helping me and our enemy near enough to annoy us But he is good and gracious and hath promised to help us Esay 41.10 He is a very present help in trouble Psal 46.1 with us is the Lord our God to help us and to fight our battels therefore be strong and couragious 2 Chron. 32.7 8. True thus powerful thus wise thus all-present thus gracious he hath been and therefore the Wiseman makes a challenge Ecclus. 2.10 Look at the generations of old and see did ever any trust in the Lord and was confounded But may he not fail us at the length No we are exhorted to be strong in the Lord and by that reason he fails not I am the Lord saith he I change not Mal. 3.6 No there 's not so much as a shadow of change with him Jam. 1. Righteous in his promise Psal 92. as Ainsw He is faithful and will not suffer us to be overcome no not to be tempted above what we are able 1 Cor. 10.13 but will use his Power and his Wisdom and his Goodness and Omnipresency for the performance of all whatsoever he promiseth to such as are strong in him please you to observe all these crowded into one verse 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the whole earth to shew himself in behalf of them whose heart is perfect towards him insomuch as he is Deus desideriorum a God according to our own heart such a God as we would have him And therefore how just how reasonable yea how easie a duty is it which the Lord our God requires of us no other than we our selves if just and reasonable yea we our selves desire for what more reasonable than to repose the strength of our confidence in God who is the strength of our confidence to be strong in God who is the God of our strength Yea what present is more easie than to be commanded to do what we would do were we not commanded the same which we our selves desire yea did we not of our selves and in it self desire it yet our own necessities would constrain us thereunto If we respect our enemies whether the Law of God which is that Adversarius in via saith St. Bernard spoken of by our Saviour which chastens us for our good Psal 94. which once broken by us is never possible again to be kept by us but through his power and strength in us who first gives it to us Rom. 8.3 Or 2. Whether we consider the Law of our members the Law of sin iniquity it self which is a Law Psal The Law which is an enemy for our hurt Or 3. The Devil our Arch-enemy and his Angels Luk. 10. whole legions of evil Spirits spiritual wickedness temptations about heavenly things yea the spirituality of wickedness whereby saith Aquinas is understood plenitudo nequitiae the quintessence of it as Plato would call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness it self spiritual wickedness a most dangerous enemy if considered as spiritual much more dangerous if considered as wicked also The Devil and his Angels are most dangerous enemies if considered as spiritual because the spiritual nature whether good or bad is the strongest as was shewn before out of Isai 31.3 and the most active and operative as may appear by all the Creatures which by how much they are of a more subtil and refined nature by so much they are the more powerful and operative both without us as the vapours which are the most subtil and nearest unto a Spirit cause Earthquakes and the Fire by how much it is the most subtil of all the Elements by so much it is the most operative and active of them all And within us among the humours of our bodies 't is the choler and of choler the thinnest and nearest unto a Spirit that doth us the greatest mischief not only because it most of all distempers our bodies as being the fuel of anger which whether good or bad saith St. Gregory is a great distemper of the Soul But also 2. Because through ill anger it shuts out the Sun of Righteousness and lets in the Devil into the Soul wherefore be angry but sin not saith St. Paul Let not the Sun the Sun of Righteousness our strong helper go down upon your wrath neither give place to the Devil that strong enemy strong because spiritual but more strong and more dangerous unto us because spiritual wickedness or a wicked spirit 2. Because by how much the more every thing is of a more excellent nature by so much the more it is the worse when it degenerates according to the Note Corruptio optimi est pessima quo melior eo deterior whence saith the Philosopher A wicked man is the very worst of all living Creatures And therefore the Angels by nature a degree above men Man being made lower than the Angels Psal 8. they being become apostate degenerate and wicked spirits must needs be worse than the very worst of men and therefore the most dangerous enemies Great reason therefore there is whether we consider the Lord our strong helper or our weak feeble selves or our strong enemies that we be strong in the Lord and the might of his power Whence follows 1. That of our selves we have no strength at all no not so much as to resist an evil thought or to think a good 2 Cor. 3.5 what erroneous Doctrine then must that needs be if any such be taught that weak feeble Nature can of it self do any thing that 's pleasing unto God without the strength of God Yet howsoever of our selves as of our selves we are so weak that we can do nothing yet in the Lord as in the Lord we are so strong that we can do all things This is if I may so speak a second kind of Omnipotency imparted unto the Saints both for the undoing the will of Satan and the doing the will of God The former of these our Lord promised his Apostles Luk. 10.19 Power to tread on Serpents and Scorpions and over all the power of the enemy Act. 13.39 This power and victory of the Israel of God over all their spiritual enemies is intended by all the victories of the Israel according to the flesh And that all those victories aim at this appears by old Zacharies Exposition of them in the Sacred Hymn That we being delivered
out of the hands of our enemies might serve him without fear in holiness and righteousness all the dayes of our life Of Israel according to the flesh this cannot be understood nor of enemies which are flesh and blood but both spiritual for the Israel according to the flesh hath been so far from being delivered from the hands of bodily enemies that they never so much before as since that time have served under a bodily slavery Besides such enemies they are as are opposed to holiness and righteousness in which we serve God all the dayes of our life And that is the power of doing the will of God for what the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 4. Such a second kind of Omnipotency God hath given unto men such power unto men among whom St. Paul was one I am able to do all things saith he through Christ that inwardly enables me Phil. 4.13 How egregious then is their folly yea how execrable is their Idolatry who might be so strong in God yet repose their strength in the derived weak power of the Creature As the Ahitophels of the time in their deep reach and policy the rich Nabals and Labans the two Churles in Scripture who spell backward one the others Name who make their riches their strong Tower The glozing flatterers who trust in Princes or any child of man In a word all who trust in vain things which will not profit in the latter end To place our strength in a Creature is no less than Idolatry how great then how abominable is their Idolatry who place their strength in their sins who strengthen themselves in their wickedness Psal 52.7 as the Psalmist speaks the mighty Nimrods in evil of whom the Lord speaks in Amos 5.6 I know your manifold transgressions fortia peccata vestra your strong your mighty sins of such saith the Wise Man Potentes potentèr tormenta patientur such mighty men shall be mightily tormented These wage as it were an open war and march against the face of God and all Religion and like the Philistins encourage themselves against the Lord of Hosts Be strong and quit your selves like men 1 Sam. 4. But others there are cunning pioners cuniculos agunt they have a glorious pretence of holiness and under that colour undermine the power and strength of the Lord of Hosts What else I beseech you do they mean who would perswade us that we cannot be so strong in the Lord as to do the Lords will who teach us that the Commandments were given us not for this end that we should keep them No no that 's indeed an end reveiled and above-board but that there is another end aimed at that is that at the best we should acknowledge and bewail our own weakness and infirmity and so let us know that we cannot keep them nay that some might be condemned by not keeping them no though Christ himself say That all things are possible to him that believes though St. John say That they that are strong have overcome the evil one 1 Joh. 2.13 And though he be greater that is in us than he that is in the world 1 Joh. 4.4 Though St. Paul say That the righteousness of the Law is fulfilled in us who walk not after the flesh but after the spirit Rom. 8.4 But alas they complain they have no strength at all whence it comes to pass that they place the strength and power of Religion in meer weakness and impotency and in a devout kind of groaning and lamentable sighing because they say they cannot i. e. indeed they will not do the Lords will But perhaps they need not for the Law was not made for a righteous man but they believe at all adventures that they are righteous Or put case the Law were made for them yet it comes all to one purpose Christ hath fulfilled it for them long ago and hath left nothing for them to do but to believe that 't is done to their hand and to prattle of it But Christ hath enjoyned us many Duties as to love our enemies and to do good to them that hate us and despitefully use us c. Hath Christ fulfilled these for us or shall we look for another Christ to fulfil them for us Here they whine here they sigh here they groan and tell us they have no strength or at the best they say they strive and endeavour which were well in a degree but they think 't is enough nay all Nay they think that they are abundantly strong enough if they can but say that the evil which they do they allow not and the good which they would do they do not that they know they are carnal and sold under sin That they find a Law in their members warring against the Law of their mind and bringing them into captivity to the Law of sin c. If they can but find themselves in this temper as who may not that hath not silenced the check of natural conscience they think all is well and that St. Paul was no stronger than they are Thus they under-prop their voluntary weakness even with the Word of God it self and make it serve as a cloak and covering for their sins Thus the pretence of Rom. 7. shipwracks many a soul which the sixth and eighth might save Adulterers and Adulteresses they would be strong in Christ and Belial together and from this contrariety proceeds their grief their sighing and lamentable groaning and hence proceeds their weakness they are willing to transgress and therefore like harlots willing to be forced use but half their strength or like great lubbards strong enough yet are willing to be buffetted as the cowardly Ephraimites carried bows yet turned themselves backward in the day of battle See Notes first after Easter in 1 Joh. 5.4 This also is the reason that they cull and single but of the Word of God all the Histories and all the Promises which the Lord undertakes to do for his people and refuse what the Lord commands them to do To make this appear to be most true I beseech you observe some few Examples of many which might be named How often do you hear this most comfortable speech There 's no condemnation to those which are in Christ Jesus there they make a full period but of the next clause of the sentence essentially belonging unto this being the description of those which are in Christ Jesus namely who walk not after the flesh but after the spirit of this altum silentium not a word of it And in the same Chapter All things work together for good to them who love God 't is in every mans mouth but they never question what it is to love God which St.
latter part wherein the Text is scituate ye have diverse Exhortations General to all orders of men Chap. 3. and vers 5. to vers 21. Special unto the three certain combinations of persons which make up a complete houshold from Chap. 5. vers 22. to Chap. 6. vers 9. Thus having like a wise experienced General set every one in his rank and order he then arms them and us by them 1. Generally with all Christian Graces in this Text and especially Christian valour and fortitude 2. Specially with weapons for our Christian warfare vers 11. and so on The words are the beginning of a Military Oration wherein the Apostle Exhorts the Ephesians and us unto strength in Christ and his Graces more specially to fortitude and courage I shall put them both together and so the point is That we ought to be strong in the Lord and the power of his might Wherein we must enquire 1. What is meant by these phrases 1. To be strong in the Lord 2. The power of his might 1. To be strong in the Lord is to be confirmed settled strengthened in the Grace of the Lord Jesus Christ as in Faith Hope Love Humility Meekness Temperance c. For our better understanding of this we must know That this phrase which the Apostle here hath to be strong in the Lord 2 Tim. 2.1 he varieth thus be strong in the Grace which is in Christ Jesus Now what Grace is that We should wrong that treasury of all Graces if we should so limit and stint it as to interpret it of some one Grace for since in Christ all fulness dwells Col. 1.19 which Col. 2.9 ye have it interpreted all the fulness of the Godhead dwells in him bodily Since God is the God of all Grace the fulness of all Graces must dwell in the Lord Jesus Christ Hence it is that Jesus Christ is called Faith 2 Cor. 13.5 Examine your selves whether c. what is first called Faith is presently called Christ so Gal. 3.23 24. before Faith came vers 23. which is called Christ vers 24. Col. 2.7 built up in him i. e. Christ and established in the Faith 2. Christ is Hope Christ in you the hope of Glory Col. 1.27 and 1 Tim. 1.1 Jesus Christ which is our Hope 3. Christ is Love Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Christ is Peace He is our Peace Ephes 2.14 He is the Way the Truth and the Life He is the Wisdom Righteousness and Power of God the Rest of Life He is the Eternal Life Now what is meant by being strong in him The Philosopher tells us of Two things which make to the accomplishment of an habit Intention and Radication 1. Intention notes the fulness of all things belonging to the habit 2. Radication is the confirmation of it They speak like Philosophers if we speak like Christians Two things answerable unto these are required to our being strong in the Lord. 1. The receiving of these Graces in Christ 2. The rooting our selves in these Graces 1. The receiving of these Graces and Virtues of the Divine Nature imparted unto us Ephes 2.6 He hath raised us up together and made us sit together in heavenly things in Christ that in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ 2. The confirmation and establishing of our selves in these Graces and Virtues ye have vers 20. of â—hat Chapter Ye are built upon the foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone We have both together Col. 2.5 Though I be absent in the flesh yet am I with you in the Spirit joying and beholding your Order and the stedfastness of you Faith Faith there 's the Grace received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stedfastness there 's the confirmation of it Then vers 6 7. he exhorts them to the progress herein As ye have received Christ Jesus the Lord so walk in him there 's the fulness of all Grace then followeth the Radication and Confirmation in him Rooted and built up in him and established in the Faith Thus Aquinas 1ª 2 ae q. 61. ar 4. c. tells us of a two-fold Fortitude General and Special 1. General Fortitude is such a disposition of the mind whereby it is confirmed and established in that which is according to the Word of God and right Reason renewed according thereunto against all the assaults of passions whatsoever and this Fortitude settles every Grace and Virtue in the Soul 2. The Special Fortitude 2. What is the power of his might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and might seem to be taken one for the other but being put together as here and elsewhere there seems to be some difference however it 's commonly said that Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's an Hebraism or a manner of expression proper to the Hebrew Language Yet I doubt not but the Holy Ghost aims at an higher matter than words and phrases I conceive therefore that howsoever these words seem to be taken promiscuously yet when they come together as here and elsewhere they have this difference that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes might or power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vehemency or intensness of the power for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth Thus Jabin and Sisera oppressed the Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so mightily grew the Word of God Act. 19.20 Thus the Syriack word here usey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere valdè and vehementèr vehemently and the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we may here understand the phrase and the whole point thus That we ought to be setled rooted stabished in the Lord Jesus Christ the fulness of his Godhead the riches of his Grace all the Graces and Virtues of his Divine Nature especially his Power and Might and that in the Vehemency Intenseness and Forcibleness of it By all which it appears that the Apostle speaks not here of any bodily strength or force but of that Robur fidei spei c. See ante in Conc. coram Rege The Sword of the Spirit which is the Word of God Nor doth this hinder the lawful use of the outward and material Sword no more than it excludes the Magistrate from being a Christian or a Christian Magistrate The Apostles words are undeniable Rom. 13.4 He is the Minister of God to thee for good but if thou do that which is evil be afraid for he bears not the Sword in vain for he is the Minister of God the avenger to execute wrath upon him that doth evil Reason See Conc. ut supra Observ 1. Now since there are so potent enemies against us both as spiritual and as spiritual wickednes
ventos Hebr. 1. 2. the Soul is fire and 3. the Spirit is light When therefore the Divine Light is lost there remains only in their nature a dark fire a wind to blow it and kindle it and make it glow so that the evil Spirit carrieth his hell about him 3. The Doctrine of Angels is so uncouth that few take notice either of the good Angels and their Ministry in behalf of the Saints and Heirs of Salvation or of the evil Angels and their opposition against them The Principalities Powers and Rulers c. are Adversaries to the Man 1. Partly in regard of 1. that state from which and into which they are fallen 2. the persons whom they oppose 1. In regard of the state from which they are fallen for therefore they envied Adam according to the judgement of the Ancients because they saw that Man was Created to be an Hierarchy in their place and stead of this we understand Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels that kept not their Principality 2. In regard of that state into which they are fallen for this is common to good and evil Angels and Men yea to all the Creatures to assimilate and draw so much as in them lies others to their own likeness and party and herein evil Angels and Men are operative 2. In regard of the persons whom they oppose who are as an Army with banners Cant. set in battel-array against them and whom therefore they set upon with more subtilty and malice that they may rout and disperse the Army of the Saints and this opposition they make till they be cast out 1 Cor. 15.24 Revel 12.7 8 9-17 Observ 1. Observe there is an order even in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Devils and this is that which keeps up the kingdom of Hell otherwise if Satan rise up against Satan his kingdom should not endure and well they know that if they once were put out of order they could not so annoy the Saints of God as now they do Observ 2. Learn to know who are our true Enemies The Principalities and Powers c. the wisdom of the flesh c. See Notes in 1 Joh. 5.4 Observ 3. We see of what party they are who oppose and make rents and disturb order among the People of God Observ 4. Observe the wonderful Power imparted to the Believers under the Gospel they are exhorted here to wrestle with Principalities and Powers c. And they are set about this work by God himself wherefore this being Gods quarrel he doubtless furnisheth his Wrestlers Champions and Soldiers with Power greater than that of the principalities and powers Beloved in this very point we are subject to be much mistaken Men commonly conceive that the Gospel is glad tydings only of pardon and remission of sins and that through Christ they who believe and repent are reconciled unto God c. and that this is the sum of the joyful news which the Gospel brings with it Truely Beloved this is indeed joyful tydings but will it not be good news unto us to hear that there is much more than this When the Gospel was first preached in the world the good news was that the seed of the woman should break the serpents head this is the rod of Gods strength Psal 110.2 3. Liberty to the captives Esay 61.1 This is the power that David desired to declare to the generations to come Psal 71.18 Luk. 10.19 believers shall take up serpents c. It is called the Gospel of the kingdom and the power of God to salvation Rom. 1.16 Gods kingdom over the Devils the power of God to salvation over the Devils power to destruction when God himself reigns Esay 52.7 Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which power all things are possible Marc. 10.17 according to his operative power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he is able to subdue all things unto himself Phil. 3.21 Col. 1.29 Confer Notes on Gal. 4.19 This is that which the Lord blamed in Moses Numb 11.21 Is the hand of the Lord shortned He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is the Lord and great is his power Psal 147.5 If it be marvelous and difficult in your eyes should it be difficult in mine eyes saith the Lord of Hosts Zach. 8.6 No man doubts you will say of Gods power But what is this to us if we be weak But wherein doth the Lord magnifie and declare his power Is it not in the man and doth he not shew his Almighty Power in the saving of the man Joh. 10.29 My Father that gave me them is greater than all He quickens the dead and calls things which are not as if they were Rom. 4.17 God is able to make all grace abound in vobis Lat. in you 2 Cor. 9.8 Col. 1.10 11. Zach. 12.8 Esay 40.10 31. The second dispensation Repreh 1. Those who have to deal with Spiritual enemies and think to overcome them with carnal weapons who persecute and kill men for conscience sake Heresies there have been and there must be Heresies saith the Apostle Confer Notes on 1 Joh. 4.5 Repreh 2. Those who are called to this conflict with Satan and his Angels yet yield over themselves to be beaten and buffeted by Satan See Notes on 1 Joh. 5.4 Repreh 3. Those who being sent out to spie and discover the enemies forces and to take notice of the Land which they detain from us the holy Land or holiness it self Jos 5.15 They discourage the hearts of God people bring an ill report upon the Land They tell us that the sons of Anak are too strong for us c. Ye read the story of them Numb 13. and 14. The sons of Anak detain from us the holy Land which we commend at first to the people and tell them it is an excellent Land So did the false spies Numb 13.27 But they afterward say the quite contrary vers 32. and perswade the people that they are unable c. Vers 33. Beloved wherefore are we exhorted to wrestle if we cannot cast out our enemy why to fight if not able to overcome why to run if not able to obtain What must we run to run fight to fight wrestle to wrestle Or shall we rather hope for an end of our fighting running and wrestling David promised he should be the chief and a captain that should take the castle and smite the Jebusites 1 Chron. 11.5 6. The Lord hath made large promises to him that overcometh Rev. 2.7 to eat of the tree of life vers 11. He shall not be hurt of the second death vers 17. to eat of the hidden manna and he will give a white stone chap. 3.5 vers 26. I will give him power over the nations vers 12. He that overcometh shall be a pillar in the temple of God And vers 21. I will give him to sit with me on the throne After all these particulars chap. 21.7 He that overcometh shall
to see the ear to hear the heart to think the memory to record the mouth to speak the foot to walk the hand to work the whole man to do that and only that which is conformable to the Will of God So that if thy lusts desire thee to lend them a hand to work the works of wickedness or a foot to run swiftly to shed blood or an eye to gaze upon strange women Thou hast to answer thy lusts my hand my foot mine eyes are not mine own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philosopher could say what have I to do to lend them How can I do this wickedness and sin against God Shall I take the members of Christ his they are now not mine Shall I take the members of Christ and make them the members of an harlot God forbid A duty you 'l say very difficult but it 's not without a proportionable reward all created and uncreated good is the reward of the obedient man for God hath made all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those which obey him saith Solomon Prov. 16.4 So the Chaldy Paraphrast turns those controverted words yea the uncreated goodness God himself is the obedient mans great reward Gen. 15.1 and the Son of God For to him that orders his conversation aright I will shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvation or Jesus of God Psal 50. Yea the Spirit of God also is the obedient mans reward for if you be obedient ye shall eat the good things of the land i. e. ye shall enjoy the holy Ghost For so that which is called good things Matth. 7.11 is called the holy Ghost Luk. 11.13 But more expresly God gives his holy Spirit unto those that obey him What ever reward can be added to this 't is less and yet how few notwithstanding the excellency of the duty and the necessity of it and this exceeding great reward yet alas how few have the same obedient mind in them which was also in Christ Jesus For do not many alledge either want of will in God or want of power in themselves or both for reasons why they should not be obedient as indeed they ought For what else I beseech you mean they who plead for their infirmities and weaknesses with which name many cover their manifest works of the flesh and say that the reliques of sin must remain and God would have them remain in us to abase us and humble us lest we should be proud of our obedience Where I wonder have these men learned this secret Will of God For sure I am reveiled it is not in all the written Word No nor is it consonant unto sound reason For this is all one as if they should say God would that we should not be obedient Or God would have us disobedient lest we should be disobedient Surely these men fear most where no fear is and are altogether fearless where the most fear is they dare not be obedient lest they be proud whereas if they be obedient how can they be proud they fear not the reliques and remains of sin which the Scripture tells us are most of all to be feared the little leaven leavens the whole lump Gal. 5.9 and he that keeps the whole law and offends in one point is guilty of all O take heed and look diligently lest any root of bitterness springing up trouble you and thereby many he defiled Jam. 2.20 He that neglects small things shall fall by little and little Heb. 12.15 Ecclus. 19.1 Whence it appears plainly that the will of the Lord is our sanctification in modico in magno Our whole and through obedience not that we should perform it by halfs a little now and the rest hereafter as some vainly imagine For the accomplishment of obedience is reserved say they till after death But how can that be what shall we love our enemies then shall we then give alms shall we feed the hungry then shall we cloath the naked then Yes when there is neither work nor device nor knowledge nor wisdom in the grave whither we go saith the wiseman Ecclus. 9.10 No no the will of the Lord is our present obedience To day if ye will hear his voice And the tenure of the Gospel is called by the Angel the word of this life Act. 12.20 So that it 's plain what the Lords will is touching both the integrity and presence of obedience And therefore some of us pretend we want strength to be obedient whence it comes to pass that many place the power of Religion in complaining of their impotency and weakness and in a devout kind of groaning and lamenting holy sighing because they cannot i. e. because they will not be obedient and do the Lords will But Beloved we must take heed we entertain not an ill conceit of God that we feign him not to be unreasonable and with reverence be it spoken like Pharaoh or his task masters who would have brick made but they allow no straw That he would have us obedient but he 'l afford no power One instance shall convince thee and excuse many since there 's the same reason of one and all Thou sittest put case at a well furnish'd Table and hast eaten and drunk enough which is better than a feast now there is brought in some delicate dish or some costly new named wine now thy flesh tempts thee to excess and thy will inclines thee to gluttony and riot the Spirit of the Lord reveils the Lords will unto thee and strives against thy flesh and warns thee to beware thou make not thy belly thy God by yielding to voluptuousness No man can hinder these temptations wherefore the Lords will is not that thou shouldest not at all be tempted thou mayest be tempted as he was and yet without sin but the will of the Lord is that thou yield not obedience unto the tempters will if thou say thou hast no power but needs yield thou must I 'le disprove thee thus Suppose a man should offer thee a Crown or an Angel to abstain could'st thou not then abstain but it may be thou wantest not what then if one should stand over thee with a drawn sword and seriously threaten thee to kill thee if thou abstain not could'st thou not then abstain no doubt thou could'st doest thou not then plainly bewray thy false and adulterous heart thou art willing to be forced by thy tempting flesh and therefore usest but half thy strength thou hast power enough in that it appears thou canst overcome thine appetite for hope of a little money or fear of him that can kill the body God promises a Crown of Life and Glory if thou abstain and threatens destruction of body and soul if thou abstain not and hast thou no strength to obey him O beloved is this to have the same obedient mind in us which was also in Christ Jesus He had no will of his own and must we have all our own will It was his meat
away Devils I dispute not though sure I am the Ancient Holy Fathers of the Church affirm no less But without all question by the Cross it self the patience of the Saints the great Dragon the old Serpent called the Devil and Satan was cast out and his Angels with him And the Saints overcame him by the blood of the Lamb and the Word of the Testimony and they loved not their lives unto their death Apoc. 12.9 By this we tread upon Serpents and Scorpions and all the power of the enemy This this is the Christian Glory Gloriosum est sequi Dominum saith the Wise Man Ecclus. 18. we glory in afflictions saith St. Paul Nay God forbid saith he that I should glory in any thing save in the Cross of our Lord Jesus Christ whereby the world is crucified to me and I unto the world Gal. 6.14 But go we so about to perswade men to follow our Lord down this lowest step of his Humiliation to the death of the Cross as if it were Arbitrary and left to our discretion O no beloved 't is our duty our bounden duty to which we are bound by a double necessity both Praecepti as that of our Saviour and frequently from our Saviour by his Apostles and Medii and this such that without it it 's impossible we ever attain unto the end For the obtaining of the Crown depends upon this bearing of the Cross He that endures temptations when he is tryed he shall receive the Crown of Life saith St. James Jam. 1. that life depends upon this death If we die with him we shall live with him The glory we hope for depends upon the enduring of this shame If we suffer with him we shall be glorified with him This is that furnace of humiliation wherein the gold is tryed and acceptable men come forth vessels of honour meet for their masters use This is the Altar whereon the sin-offering the body of sin is consumed the truth of that whose shadow we contend for This is the Purgatory through which all the Saints of God ever have and shall pass to heaven the truth of that which vain men have made a fable This is the narrow way between fire and water which leads unto the heavenly inheritance This is that strait gate through which we must crowd into life and like the Serpent leave the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conversation of the old man behind 'T is the death of the Cross not the natural death that purges us from all uncleanness before we enter where no unclean thing enters In a word the Cross whereon our old Man is crucified with Christ Nor ought we to think the Cross to be a burden insupportable if we consider the reward how heavy soever it 's but short and light for our light affliction which is but for a moment worketh for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English comes short of the full expression a far more exceeding eternal weight of Glory 2 Cor. 4.17 St. Peter calls it modicum modicum passos and modicum we say non nocet no it hurts us not 't was the condition of Nahash 1 Sam. 11 2. of the Devil let me thrust out thy right eye Christs Spirit saith do thy self no harm Act. 16. No the Cross may it must kill us but it cannot hurt us for we neither suffer loss of any thing that 's good nor sense of pain Not loss for though we lay all our affections upon the Cross good and bad together the gold together with the dross the dross will be consumed the gold will not the Humanity of Christ might die the Divinity could not die If a Ram rank carnal joy be laid upon the Altar 't will be slain and burnt if Isaac if true spiritual joy it will come off alive Men look upon this death as if it were the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terribles whereas indeed there 's no hurt at all in it It 's like the casting out of the unclean Devil the Devil threw the man down that was possest but hurt him not saith St. Luk. 4. we are cast down saith our Apostle but not destroyed as dying and behold we live I am crucified with Christ yet I live yet not I but Christ lives in me no loss then I hope No nor is there sense of pain or what there is 't is ballanced with comfort so much water of affliction in the vessel so much wine of joy as the sufferings of Christ abound so doth the consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of both he of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Aegypt Think it not strange saith St. Peter concerning the fiery tryal which is to try you as though some strange thing happened unto you but rejoyce inasmuch as ye are partakers of Christs sufferings that when his Glory shall be reveiled ye may be glad also with exceeding joy Nay the pains of this death are so swallowed up with hope of life that there 's no joy but this Count it all joy when ye fall into diverse temptations saith St. James Jam. 1. And what Patient now I pray except an arrant fool or stark mad or desperately sick would not swallow down a potion how bitter soever if assured he could not live except he drunk it how much more if sweetned and made most pleasant with certain hope of life And can we drink of the cup he drank of the cup of his passion or can we be baptized with the baptism he was baptized withall baptized into his death No doubt we can as the Sons of Zebedee answered our Saviour For Christ's Cross is commonly the first lesson we learn in Christ's School to believe that Christ was crucified for us and that we at all adventures are crucified with Christ For who hath not this or the like sentence in his mouth The life that I now live I live by the faith of the Son of God who loved me and gave himself for me O Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us But to believe that we must be obedient unto his death or bear his Cross after him suffer with him or be crucified with him Indeed to believe we must do any thing but believe here here we stick here the believer will be sure he will not make overmuch hast This was a short cut unto Salvation who ever it was first found it But we must know that the lively Faith which worthily we highly prize hath necessarily other Graces accompanying it and of these especially Charity and Patience for the faithful man can do nothing without Love nor suffer
Verse 19. He subdues our iniquities and casts all our sins into the depth of the Sea The River Jordan makes three Lakes or Seas as the Hebrews call them The Lake of Tiberias Genesaret and the Dead Sea And what is the river of Jordan but the river of Judgment as the word signifieth And figureth Christ unto us who for judgment came into this world and washeth away our sins by the Spirit of Judgment Esay 4.4 and commands us to judge our selves that we be not judged of the Lord. 1 Cor. 11. 1. The first Lake is Tiberias which signifieth according to the Hebrew a good and clear sight by the Divine illumination or according to the Chaldee contrition a broken Spirit the breaking of our hearts for our sins past and the breaking off our sins by repentance and amendment of life This is the water of life this is the true Tiberias the first Lake which flows into the second 2. The second is Genesaret which signifieth saith Georgius Venetus principium nativitatis the new birth of which our Saviour speaks Except a man be born again be cannot see the Kingdom of God John 3.3 How must he be born Verse 5. 't is of water why what 's the water what else but Christ For as the first Generation was of Water and of the Spirit moving upon the water Gen. 1. Aqua à qua omnia unda unde omnia as the old Philosophers taught according to that place of Genesis and 2 Pet. 3.5 so is the second or new Generation of water i. e. of the Son of God and Spirit of God Thus our Apostle Titus 3.5 According to his mercy he saved us how by the washing of regeneration i. e. by his Son who washeth us and cleanseth us from our sins and by the renewing of the Holy Ghost This is the pure clean and strong water the Law is a weak water such as water alone is unto the fine cloaths it only discovers the filth in them it hath not strength to purge it out By the Law is the knowledge of sin but it 's a weak water and cannot wash it out it 's like the Scurvy-grass which many use in the Spring it provokes and raiseth the corrupt humours of sin When the Commandment came sin revived Rom. 7. Christ therefore the pure and strong water makes a second Lather Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness And thus our Lord is compared to the Fullers Sope or rather Fullers herb which throughly purgeth out the filth Malach. 3.2 And this is meant by the second Lake of Genasereth 3. The third is mare mortuum the dead Sea and into this Jordan flows and there ceaseth and disappears though indeed it passeth hence under ground into Arabia But is not Jordan an happy river and a figure of Christs Baptism How then doth it bode so ill as to be called a dead Sea Christ himself was set for the fall and rising of many in Israel Luke 2 And he himself saith of himself He that falls upon this stone shall be broken but upon whom it shall fall it shall grind him to powder Thus the body and blood of Christ in this Sacrament is life to the worthy death to the unworthy receivers He who eats this bread and drinks this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and verse 29. He eats and drinks damnation or judgment It s a Jordan a river of Judgment unto him Thus also the water of Baptism it 's a deadly water unto all impenitent unbelieving and disobedient men who break their solemn vow made in Baptism but it washeth away the sins of repentant believing and obedient men yet it 's a mare mortuum a dead Sea unto their sins they are cast into the bottom of the Sea and never appear again Mich. 7.19 as the foul water of the Laundress her Lather is emptied in the sink and appears no more Thus our Lord cast out the seven Devils out of Mary Magdalen But thus far our Lord is compared to water in regard of carnal lusts Our filthiness and superfluity of naughtiness which is washed off thereby 2. We have also spiritual sins as envy pride covetousness hatred malice c. which are compared to the dross of metals Psal 119.119 And therefore the spirit of the Lord in respect of them as compared to the fire Alas Beloved These are deeply rooted in our Spirits and so intricately mix'd with them and united to them that without a fire and that a subtil fire too they cannot be severed from our spirits themselves and consumed out of them In respect of this dross which cleaves so closely to our spirits our Lord is compared unto the refiners fire Malach. 3.2 Or rather to the hot furnace of fire Herein he tryes the sons of Levi and purgeth them as gold and silver even all those who cleave unto him as the true Levites So the Apostle speaks of himself and all those who are entrusted with Gods word 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tries us before he trusts us not as pleasing men but God who tryeth our hearts This is that fire of Purgatory whereof the Papists have made a gainful fable That fiery tryal which is to try us 1 Pet. 4.12 A fiery tryal indeed and who ever makes tryal of it shall find it so Thus the Lord leads us through fire and water into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wealthy place a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refrigerium the refreshing and consolation of the holy Spirit Consol Here is Consolation to the dead and buried Their sins are washed away really and truly Washed away What if they be accounted as if they were not as one that 's buried and lies in the grave These are the sanctified ones the holy ones the peculiar people The Religion is pure and undefiled What though they have aspersions cast upon them from black mouthed men who have not yet learned to speak well Who ever travels through the narrow way shall be sure to have many a dash from those who travel in the broad way But they themselves travel not in it and so keep themselves unspotted from the world They fear not that which is more terrible to all others They fear not their sins they are dead to them they are buried out of their sight out of their love desire pleasure memory They are buried out of Gods sight quite forgotten cast into the sea They are burnt up and consumed Death and hell are cast into the lake of fire Apoc. 20.14 Their sins are washed away Though now for a season if need be they be in heaviness through manifold temptations yet the time comes when he who hath washed away their sins shall wipe away all tears from their eyes Revel 21.4 The Egyptians were dead upon the sea
things and by whom are all things in bringing many Sons unto Glory to make the Captain of our Salvation perfect through Sufferings Heb. 2.9 10. Wherefore Beloved in the Lord Let us lay aside every weight and the sin that easily besets us and let us run with patience the race that is set before us looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God 2. The Colossians were raised with Christ For the unfolding of this we must first know what the Resurrection here mentioned is And then 2. How the Colossians may be said to be raised with Christ 1. The Resurrection here meant is that which St. John Apoc. 20.5 6. Calls the first resurrection which is nothing else but a change from the death of sin to the life of Righteousness 2. But how were the Colossians raised with Christ As Christ arose from death to life by inchoation Profession and Worship as ye have heard before so the Colossians and all the Faithful with them are raised from sin the true death of the soul unto righteousness which is the true life so much the Apostle teacheth us Rom. 6.4.5 We are buried saith he with him i. e. Christ by Baptism into Death that like as Christ was raised from the dead by the Glory of the Father even so we should walk in newness of life for if we have been planted with him in the likeness of his death we shall be also in the likeness of his Resurrection This Resurrection being in the nature of it a motion it is to be considered according to the terms or extremes of it or according to the tending way or passage from one term or extreme unto another The terms and extremes of it are two spiritual death and life 1. Spiritual death is a separation of God from the Soul as natural death is a separation of the Soul from the body Now as natural death may be considered either in it self or as proceeding from such or such a wound or disease even so spiritual death may be considered either 1. In it self as it is a privation of spiritual life and being dead in trespasses and sins Eph. 2.12 A being without God in the world Eph. 2.12 Or 2. As coming from this or that wound or malady of sin and thus so many several sins so many several deaths Thus Idol-worshipers are dead Hos 13.1 When Ephraim offended in Baal he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wanton widow is dead whilest she lives 1 Tim. 5.6 And the prodigal Son was dead saith his Father of him when he spent his Substance with riotous living Luke 15.14 And so ye have a description of the first term or extreme of this spiritual Resurrection i. e. spiritual death 2. The opposite term is spiritual life the life of righteousness which accordingly may be considered either 1. In it self or 2. The causes of it 1. In it self And thus obedience and life are all one Deut. 32.47 Moses tells the Children of Israel that the observation of the Commandments is no vain thing because saith he it is your life godliness and life are all one 2 Pet. 1.3 His Divine power hath given unto us all things that pertain to life and godliness 2. This life may be considered in the causes of it So to know God is eternal life John 17.3 and to believe To obey is to believe John 20.31 to repent Acts 11.15 And the Prodigal Son returning i. e. the sinner repenting is alive again Luke 15. ult O that we considered aright that every act of obedience tends to eternal life And thus we have considered this spiritual Resurrection in the terms or extremes of it 2. This Resurrection being considered in the tending or way from one extreme unto another it is the passage from death unto life of which our Saviour speaks John 5.24 This passage from death to life may have reference to both extremes 1. From reference to the extreme or term from which i. e. spiritual death or sin This Resurrection is the crucifying of the flesh with the affections and lusts Gal. 6. The killing the deeds of the flesh by the Spirit Rom. 8.13 2. From reference to the other extreme or term to which this Resurrection is the bringing forth fruit worthy of amendment of life Matth. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.9 Such good works as accompany Salvation or are near unto it or touch or lay hold upon it as the word properly signifieth Such as are not far from the Kingdom of God Mark 12.34 And thus the Colossians are here said to be raised with Christ from the spiritual death of sin unto the spiritual life of righteousness Which because it is evident 1. by consequence Chap. 1. and 2. in so many words Chap. 2.12 let us rather enquire into the causes of this Spiritual Resurrection And these we may consider either 1. In Thesi as common to the Colossians with other Christians or else 2. In Hypothesi and in special belonging unto them 1. The common cause is God who raiseth the dead God the Father Son and Spirit for Man by his Fall is so deeply plunged and sunk in sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Therefore the Lord raised up a witness in Jacob and a Law in Israel Psal 78.5 which because it is weak through the flesh Rom. 8. and made nothing perfect Hebr. 7.19 nor could give life Gal. 3.21 He raised up Jesus and together with him raiseth up the dead and quickens them And the Son quickens whom he will Joh. 5.21 and so doth the Holy Spirit also Joh. 6.63 But how doth God raise them by an outward or an inward Call for as in the last day the trump shall sound saith St. Paul and the dead shall rise so likewise in this spiritual rising from the dead the Preacher lifts up his Voice like a Trumpet and calls to every one Awake thou that sleepest and arise from the dead And unto this outward Call is annexed as the power and vertue of it the inward Call the voice of Christ speaking from him Hebr. 12.25 and lifting up his voice aloud unto us like a Cryer as to such as are dead as to Lazarus in the grave or as to such as are afar off Ephes 2.17 whereunto we assenting and believing arise from the dead and Christ giveth us life This lest any one should question Christ himself confirms it over and over with a double asseveration Verily verily I say unto you he that heareth my words and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Verily verily I say unto you the hour is coming and now is when the dead shall hear the voice of the Son of God and they
are many of them surely there are some on this side Rome Now perhaps our thoughts are upon some sort of men among us Are there not some Antichrists at home even at our nearest and most intimate home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposites are circa idem If therefore Christ be in men as he is except they be reprobates Then surely Antichrist is also in men the Tabernacle of God is with men Apoc. But Satan who opposeth Christ in his dwelling he takes up Gods Tabenacle Surely since there are many Antichrists he must be one of them and a great one And therefore as the Saints receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unction from the holy one who teacheth all things that are true So is there an Antichrisma a Counter anointing from the holy One that teacheth all things that are false and erroneous Satan transforms himself into an Angel of light 2 Cor. 13.4 5. These Antichrists are many yet all aim at one thing the ruining and rending the Church of God like Sampsons foxes they draw contrary ways he bound them and tyed them tail to tail Jud. 15. but one fire-brand between them Thus all sects look contrary ways yet all agree at the burning consuming and ruining the Church of Christ Christ's Spirit is a meek and quiet and innocent and harmless Spirit Therefore the turbulent spirit is none of Christ's spirit Ye know when the Samaritans would not receive Christ certain zealots would bring fire from heaven and they had an example for it Elias did so Thus many bring Eliah's example for their zeal against others But what was our Saviours answer Christ was peaceable his Disciples were charged with turning the world up-side down but we never find either in Scripture or any Ecclesiastical story no not in the days of our Martyrs bloody days that any of them shed blood no mark what a brand the holy Ghost sets upon such Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took certain fellows of the baser sort Exhort That we would make the best use of these worst times The Apostle 1 Cor. 10.11 tells us that upon us the ends of the world are come What infers he from hence vers 6. 1. That we should not lust after evil things as they lusted be ye not like your fathers Zach. 1. 2. Neither be ye idolaters covetous Col 3.5 nor gluttons who make their belly their god Phil. 3.19 who sit down to eat and drink and rise up to play It is Gods property to bring light out of darkness good out of evil Let us herein be followers of God as dear children let us extract good out of these evil times We may do so very well For God in these last days hath spoken to us by his Son As Gal. In the fulness of time God sent his Son Matth. 21. last of all he sent his Son Ratio 1. Respectu Dei patris mittentis loquentis Every Agent by how much the more perfect acts more perfectly and after a more excellent manner in the end than in the beginning of his work Since therefore God is the most perfect Agent he works more excellently in the end of his work than in the beginning of it Therefore the Wise man implys that howsoever vain men praise the days that are past yet wise men judge otherwise Ne dicas cur primi dies fuerunt meliocres istis quia stulta est hujusmodi interrogatio Say not the former days were better than these because that is a foolish question Eccles 7. Ratio 2. Respectu hominum bonorum quorum via crescit in perfectum diem In respect of good men whose way increaseth more and more unto the perfect day Prov. 4.18 Phil. 1. Ratio 3. Respectu malorum quos praescivit fore plurimos eosque pessimos sextus dies criticus est omnium pessimus novus Jannes Jambres novus Simon Magus qui prae se ferrent esse magnam virtutem Dei In respect of evil men who he foresaw would be many and those the worst The sixth is a critical day of all other the worst new Jannes c. Act. Both openly wicked their works go before to judgement And closely wicked under false righteousness therefore need Christ and his Spirit to reprove the world of righteousness and sin 1. Observe the great Grace of God unto his ancient people the Jews that whereas they almost despaired under Moses God afforded them the greater mercy He sent Moses into Egypt he brought them out of the Babylonish captivity by Cyrus He now raised them up a spiritual Moses and a spiritual Cyrus the Son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of God himself to bring them to the glorious liberty of the Sons of God 2. Observe the goodness of God to the world he hath shewn himself the longer the more gracious unto mankind first Prophets then his Son First Elisha's servant must come with his staff the Prophet with his Law But Elisha wust come himself c. When the world grew worse and worse the strong man kept the house God sent a stronger than he 1. Christ in the flesh 2. Christ in the Spirit to be spiritually born of the woman cloathed with the Sun Apoc. 12.1 2 3. Exhort To make use of the good in these last evil days In this day the good and evil strive they have now their shock All the Wisdom of the former ages flows into this all the stories are written for us upon whom the ends of the world are come This whole Chapter as ye may have heard is encomiastical consisting of a double encomium or commendation The first contains the praise of the Gospel or New Testament compared with and preferred before the Old in the manner of dispensing it we have done with that The Second contains the praise of Christ the Author Minister and subject of the New Testament from the middle of the second Verse to the end of the Chapter Christ is two ways commended unto us 1. Absolutely 2. Comparatively 1. Absolutely which we may call Christ's absolute encomium or commendation 2. Comparatively by way of comparison with and prelation before the most glorious Creatures of God most eminent for wisdom Holiness and Power the Angels And that we may call our Saviours symbolical hyperbolical and transcendent commendation from vers 4. to the end of the Chapter 1. Our Saviours absolute commendation is from his Riches and Honour 1. His Riches his Father hath made him heir of all things This inheritance of Christ is illustrated by the grounds or reasons of it 1. His creation of all things and so he became heir of all the Creatures 2. His eternal generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of the glory and express image of his person 2. His honour in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set him at his right band The Grounds and Reasons of that are 1. His Conservation of all Creatures in their being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing all things 2. His
when she shall be spoken of If she be a wall we will build upon her a Palace of Silver if she be a door we will enclose her with boards of Cedar If she be a wall This is the speech of Michael the Prince of Israel Chald. Parah A Palace or a Castle or Tower of Silver pure excellent and durable adorned with the Graces of Gods Spirit c. and strength and power against temptation that She may he an habitation of God through the Spirit Eph. 2.22 This Timuath Sarah was a City ill built and out of repair which Joshuah re-edified by which is signified what is dayly done in us by the true Jesus the Son of God when he takes place in our Souls he builds us up and repairs in us the old wast places Esay 58.12 and 61.4 Origen in locum Si darem locum filio Dei in me acceptum locum à me in anima mea Dominus Jesus aedificaret eum adornaret faceret in eo muros inexpugnabiles turres excelsas aedificaret in me mansionem si mererer dignum se patre John 14.23 Though it be a dark foul and defaced Image yet yield it unto Christ and he will make it bright and glorious like himself beautiful and glorious like the Sun Thus that which Joshuah 19.49 and 50. and 24.30 is called Timnath-Serah the Image of corruption Judges 2. Verese 9. is called Timnath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metathesis the Image of the Sun a bright and glorious Image the Image of the Son of Righteousness 2 Cor. 3.17 18. Sign Whether we have yielded up unto Christ our selves for his Inheritance Vide Notes in Rom. 13.1 Means Deut. 20.16 Of the Cities which the Lord giveth thee for an inheritance thou shalt leave nothing alive that breatheth c. And thus Joshuah dealt with the Canaanites Joshua 11.11 14. He destroyed all that breathed and so must we deal with all sin that breatheth in us As for example it is not enough for us to abstain from all outward acts of wrath perhaps we may be terrified from them by fear either of some imminent danger or the Judgment to come but this is not enough we must destroy the first motions unto anger which breath in us The like is to be understood of Concupiscence vain fear vain joy vain hope c. Thus Psalm 137. Blessed shall he be that taketh parvulos tuos allidit ad Petram The little ones of Babylon are the evil thoughts and motions which trouble and confound our heart so Babylon signifieth confusion Blessed shall he be that dasheth these little ones against the stone against the Rock Christ 1 Cor. 10. Thus we serve Babylon as Babylon hath served us Psalm 137.8.9 Jerem. 50.29 Apoc. 18.6 How is that Babylon endeavours to kill in us whatsoever breatheth toward God every good inspiration from God and toward God Gal. 5.17 Babylon Confusion destroyeth in us Thus Cain who laid the Foundation of the Devils City he destroyed Abel which signifieth a breath Thus must we deal with the little ones of Babylon Matth. 23.35 And the reason is in our common Law even such a little one left in an house hinders the intire possession of it can we allow our selves in such motions unto sin yet presume that Christ will take intire possession of us Especially remove custom in sin Consuetudo saith Bracton est longa possessio quae tollit actionem vero Domino Thus we must empty the house of all that ever breatheth that Christ may take the intire possession of us yet here we must have a principal care lest Satan over-reach us and hold possession then of us when we hope we are most free for when we have cleansed our selves from the pollution of the flesh and emptied our selves of carnal lusts which make men infamous in the esteem of the world we think our selves secure but the danger then is the greatest lest we be surprized and possessed with spiritual pride than which there is no greater sin when a man ascribes Holiness to himself by his own works and by them exalts and extols himself This last errour is worse than the first Matthew 12.43 44 45. The means to repel these assaults is to deny them Deny ungodliness and worldly lusts the Devil himself then flies from us when he is resisted James 4.7 Yea though a roaring lion 1 Pet. 5.9 So that if we lose possession we have none to accuse but our selves The lusts of your Father ye will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.44 If we resist them they are the Devils lusts not ours Sign All men are ruled by one Spirit or other good or evil and if good either a preparative Spirit which is called the Spirit of bondage and fear Rom. 8.15 or the Spirit of Adoption which accomplisheth the work of that preparative Spirit and this is called the Spirit of God and the Spirit of Christ David calls it the Holy and Princely Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 51. Establish me with thy Princely Spirit and this is the Spirit of Christ the Spirit of the Heir who ought to rule in us the Spirit of the true Isaac the Spirit of him who is born of the free woman Now according to this difference of Spirits we may discern whether the true Heir hath taken possession of us yea or no For not only his Spirit but the servile Spirits also strive to take possession of us Thus Ishmael derided Isaac the true Heir Abraham himself having as yet no other Issue even when he had the promise of the true Heir desired O that Ishmael might live in thy sight Gen. 17.18 Ishmael is from the spirit of bondage Gal. 4.24 which doth good and abstains from evil only for fear of punishment we read also of another servant which Abraham had Eeliezar Gen. 15.2 a servile Spirit also but of better condition than that of â—â—â—â—ael a mercenary servant who doth what he doth for his hire and hope of reward and Alâ—â—â—â— thought that Eliezar should have been his Heir Gen. 15.3 But indeed neither of the two no â—â—â—mael the Son of bondage nor Eliezar the Hireling may be Abraham's Heir He shall not be thine Heir saith God Gen. 15.4 for cast out the bond-woman with her son saith Sarah and God confirms it Gen. 21.10 11 12. And the Apostle makes use of it to our purpose in hand Gal. 4. who must then be the Heir Isaac the seed of the free woman the true Isaac which signifieth laughter and joy and this true Isaac is then born in us when we perform obedience from a willing and cheerful mind and with joy and gladness The Philosopher stumbled upon this Mystery Ethic. 2. that Christ was born hominibus bonae voluntatis Luke 2. And thy people shall be willing in the day of thy power Psalm 110.3 Now Beloved if we perform obedience out of a slavish fear or out of a mercenary hope the true Heir hath not
gift is of many offences unto justification Rom. 5.15 16 17 18 19 20 21. This Grace this rich Grace we receive in vain and instead of abundance of Grace we bring forth abundance of sin and in that world where God his Christ his Righteousness his Life should reign there Death Iniquity Antichrist and the Devil himself reigns and sets up a Righteousness of his own and Ministers of his own who teach their own inventions instead of Gods Word a strong fancy instead of the true Christian Faith and to cover all he is content that men may perform Gods outward Ordinances of hearing the Word and receiving the Sacrament all which may consist with a world of iniquity But I beseech ye Beloved let not us flatter our selves with vain hopes that we can flatter our God with a Lord Lord for not every one that saith Lord Lord shall enter into Gods Rest and the kingdom of heaven but he that doth the will of our Father which is in heaven Let us not flatter our selves in the performance of a few outward duties as hearing of the Word and receiving of the Sacraments and neglect the great things of the Law Mercy Judgement and Faith I tremble to consider the doom of such which ye may read Luk. 13.25 26 27. Ye shall stand without and say Lord Lord open unto us And he shall answer and say unto you I know not whence ye are Then shall ye begin to say we have eaten and drunken in thy presence been frequent receivers of the Sacrament and thou hast taught in our streets we have heard Christ himself preach but he shall say unto you I know not whence ye are depart from me ye workers of iniquity This especially reproves those who oppose themselves unto the Merciful Creatour those Abaddonims and Apollyonites those destroyers of Gods world and they are of Two sorts 1. Those who destroy it by false Tenents 2. Those who destroy it by wicked Works 1. By false Tenents as they who would have a new heaven and a new earth a reformation of all things but it must be of their own making Those Babel builders who establish their own Righteousness the Righteousness of the Law and destroy the Righteousness of Faith whereas the Law makes nothing perfect No he who Created us worketh our Righteousness in us What the Law could not do c. We are his Creature Syriack Ephes 2.10 And can the Creature make it self We say in Philosophy Operari supponit esse Now the very being of the New World is Gods making And thou O Lord hast wrought all our works in us Isa 26.12 2. Another sort of Abaddonims and Apollyonites are those merciless men who out of their bloody zeal destroy and ruine the world of Mankind Gods field of the world is over-grown with the Devils tares yet is God merciful and will have both grow together till the harvest but the mercies of men are cruel and bloody Such a bloody motion make those Zelotical Servants say Wilt thou that we root them out cut them off call for fire from heaven to consume them O no the Son of Man the merciful Creatour came not to destroy mens lives but to save them as for these they neither save others nor themselves O would God these bloody minded men would look into that world that God hath Created and set in their heart there should be a new heaven and a new earth there wherein Righteousness should dwell there should be noble plants of our heavenly Fathers planting there should be good seeds sown there seeds of holiness and righteousness yea the very body which answers to the outward world should be the Temple of the Holy Ghost and if the body the outward Court ought to be so holy how holy ought the Soul and Spirit to be which answers to the holy and holy of holies These ought to be houses of prayer but they are made to be dens of thieves and robbers They were made to be an habitation of God in the Spirit and they are become the stable of spiritual wickedness in heavenly things O that these destroyers would look into their inward world and see this abomination of desolation there would they then hate and destroy another or themselves O thou hypocrite first pluck out the beam that is in thine own eye and then thou shalt see clearly to pluck out the mote that is in thy brothers eye first purge the world in thine own heart and then if thou canst find in thine heart destroy Gods world in others Consolation God made the world by his Son this is great comfort to those new Creatures of God who have little or no share of the outward world God hath made all things by Christ and he is the Lord of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 He is the father of the world to come which we turn Everlasting Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 9.6 LXX Now if Christ made and be the King and Prince of the worlds will he not afford his favourites such are his Saints that honour and that profit he knows most convenient for them An earthly Prince may delude his Favourites hopes When one of the French Kings Favourites had writ in a window Nos reliquimus omnia c. the King one of the Lewis's it was writes under Merces vestra magna est in Coelis But the King of all the earth will not cannot deal so with his Favourites they must leave all and follow him and can he leave them too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No forsake all thine own sins and thine own righteousness that is by the Law and the great Creator will honour thee with his own presence we will come and dwell with him Joh. 14.23 He 'l take up his Tabernacle with thee yea the great King of the world will keep his Court in thee Thou shalt be an habitation of God in the Spirit He is thy Father then surely hee 'l afford thee a childs portion yea he that made all things made all for the obedient man Prov. 16.4 So the Chaldee Paraphr Son saith the good Father all that I have is thine yea all that he is is thine The Lord himself is the portion of his people I shall Conclude all with Exhortation That since God made the worlds by his Son we would remember our Creatour The wise Man Eccles puts us in mind of a debt a great debt an old debt so old that we have forgotten it All the Creatures in all the worlds were made for Man and Man for God every Creature hath a being and one more excellent than another Man more excellent than all for whom they were all Created yet now no Creature under man knows its own being or the excellency of their being or of whom it received that being or that excellency of it except only man and therefore since there ariseth a natural obligation and tye of the receiver to the giver Man only is bound to
men sitting in their darkness and disputing and quarrelling about the nature of Colours which they never saw as the fashion of too many is out of their presumption of knowledge that they may not seem to be ignorant of any thing confidently and boldly deliver their Tenents for Oracles of Truth intruding into the things which they have not seen vainly pufft up by their fleshly mind The Prophet Ezechiel denounceth a wo against such Prophets who prophecy out of their own heart and their own spirit and have seen nothing Ezech. 13.2 3. And out of this blindness they speak evil of the things which they have not seen Against these the Prophet Esay denounceth a woe Wo unto them that call evil good and good evil that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Woe unto them who are wise in their own eyes and prudent in their own sight Esay 5.20 21. O how much better were it to follow the Example of Moses though he had now received Authority from God to put him to death who ever should sin presumptuously yet when one had gathered sticks upon the Sabbath day he would not put him to death until he had consulted with the oracle of God concerning it Numb 15. And Moses was a man endued with a great measure of Gods Spirit The divine wisdom made his face to shine And shall we Beloved who I believe have not attained to the like measure of the holy Spirit nor are enlightned with the like brightness of Gods glory Dare we be more positive in our assertions than he was Shall we confidently blaspheme and speak evil of the things we know not Yea and of persons too O let us I beseech ye consider that though we have attained unto the Divine Light in some measure yet have we darkness mixt with our light And shall we out of that darkness judge one another and condemn one another This is just like a company of men faln into a deep pit They would every one endeavour to scramble out one this way another that way and they cannot agree which is the best way but one man condemns another because he goes not his way Beloved Our case is the very same we have all sinned and all faln short of the glory of God We are all in the dungeon and all desire to see the light of life and the brightness of Gods Glory And every one of us I hope endeavours to creep out of the pit some one way and some another And shall we one condemn another because he goes not our way Clodius accuset Maechum Catilina Cethegum He that 's in a mist sees not himself in it but another Our Saviour taught his Disciples a better Lesson Luk 9.49 John was zealous and told our Lord We saw saith he one casting out devils in thy name and we forbad him because he followeth not with us But Jesus said unto him forbid him not for he that is not against us is for us If he cast out Devils if he endeavour to come out of the pit of destruction if he endeavour to save others out of it to open their eyes and to turn them from darkness to light and from the power of Satan unto God O forbid not such a one condemn not such an one Christ does not though they went not his Disciples way and dar'st thou condemn men because they go not thy way O how much better were it to follow the Apostles counsel when the Corinthians as yet carnal gloried in men some were of Paul some were of Apollo others of Cephas just as now men do who if they be tryed by the light of the Christian life which is the most certain mark they will be found to differ little from their Neighbours except only in glorying in some men and defaming others How did our Apostle behave himself in this case 1 Cor. 4.3 With me saith he it is a very small thing to be condemned by you or of mans day yea I judge not mine own self For I know nothing by my self yet am I not thereby justified But he that judgeth me is the Lord therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts And shall we mean time dare in our darkness to condemn one another and speak evil one of another 3. Consolation 'T is useful for Consolation against a twofold darkness 1. The one general arising from the false light which is indeed the true darkness 2. The other more special arising from the want of the clear and comfortable presence of the true Light 1. That false light is indeed a thick darkness which hath for many ages covered all the world the false wisdom whereby the world knows not God 1 Cor. 1.21 Such a wisdom whereby men think themselves very wise yet reject the law of the Lord Jerem. 8.9 A knowledge without obedience knowledge falsly so called a serpentine kind of subtilty and sagacity in divine matters without the dove-like innocency and simplicity Such as theirs is who know God and his ways in great measure Yet glorifie him not as God but become vain in their own imagination and their foolish heart is darkned professing themselves wise they become fools who because they think not fit to retain God in acknowledgement God gives them up unto a reprobate mind and casts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into outward darkness a darkness of outward things as to place their service of God and all religion in outward observances as ceremonies and services devised by men or other outward duties instituted indeed by God yet such as may be performed as speciously and plausibly to the eye by the Children of darkness as by the Children of the light And under these men of contrary minds lurk or hide themselves Both applaud themselves that they are not now burdened with humane inventions but enjoy pure ordinances according to the Word of God Mean time they consider not that under these outward services and ordinances they cover their gross and palpable sins as drunkenness and sensuality lasciviousness incontinency c. Others there are who cleanse the outside of the cup or platter and oppose these outward and gross enormities and those who live in them and 't is well they do so for so far they do well But mean time they allow themselves in envy pride covetousness hatred malice uncharitableness and neglect the Light of the true Christian life which is seen in Faith Hope and Charity Patience Humility Meekness Long-suffering This is the blackness of darkness palpable darkness darkness that may be felt This is that black veil that covers all Nations This veil was meant by Gog which signifieth a covering and accordingly the holy Ghost makes use of it Ezech. 38.9 where the Lord speaks thus to Gog Thou shalt be like a cloud to cover the land
no sin to be ignorant of what God will have us ignorant Secret things belong to God c. but sin is throughly to be purged out yet that must be only in part inchoatè this is from the Devil ye shall know all things like God no ye shall be purified as God is pure Sign Christ where he works he doth it throughly Acts 13.33 M. S. There are who plead for a spot and say his people must have a spot as if it were the mark of Christs people to be spotted as Jacob's Lambs were I deny not but the young Lambs of Christ have their spots which are forgiven them through his name 1 John 2. but those spots are not only forgiven but when they grow up to ripe age they wear away and are not as the Lamb new yeaned hath spots but they wear out when they grow elder Christ shall throughly purge his floor and burn up the chaff with unquenchable fire Cant. 4. Macula non est in te Ephes 1.4 and 5.27 Phil. 2.15 Col. 1.22 Rev. 14.5 Such let us endeavour to be 2 Pet. 3.14 Christs purging is a through purging I have set thee to pull down to destroy and throw down for the house wherein the Leprosie was the Priest was to take away the stones and cast them into an unclean place without the City and cause the house to be scraped within round about and they shall pour out the dust that they scrape off without the City into an unclean place Levit. 14.40 What ever Soul Christ hath purged from sin in it he works righteousness it is the Lords Commission unto Jeremy to root out and to pull down to destroy and throw down and to build and to plant First to root out c. and then to plant c. There are who can root out and destroy but they cannot plant and build the Lord Jesus Christ out of what soul he hath rooted and purged out sin in it he plants righteousness Every plant which my Heavenly Father hath not planted shall be rooted out all evil thoughts murders adulteries fornications thefts false witnesses blasphemies these are plants which are not of our Heavenly Fathers planting These are planted by the envious man these grow from within and defile the man hath Christ rooted out these Hath he cleansed thee from these Then he hath planted the contrary Graces if the unclean thoughts be purged out he hath planted in thee chaste ones if wrath be rooted out he hath planted meekness in thee if he hath rooted out pride he hath planted humility c. if the one be purged out the other is there contraria sunt circa idem Otherwise thy condition is dreadful for if the evil unclean spirit go out of a man and return and find his house empty swept and garnished and Gods good spirit not there he brings seven worse spirits along with him and they enter into the man and his last estate is worse than the first Observe this in the first sin we read of The woman gave to me of the tree and I did eat the woman the Serpent saith she beguiled me and I did eat In the second sin Cain had kill'd Abel and tells God he knew not what was become of him no acknowledgement that any sin is ours if it be possible to avoid it we lay that bastard brood at any mans door rather than own it our selves Consol Alas I find my corruptions many but there is no cleanser no purger of them though I have been a long time a hearer of the Word and that 's said to be a means of cleansing Hath it not cleansed thee at all An ancient Father resembles purging of sin to water washing a foul sieve the water runs through it the word runs through it it profits not because not mingled with faith Hebrew faith purifieth the heart 't is like a cordial which Physitians give in danger of infection of the Pox or Plague to divert the venome from the heart But alas I find my pollutions and uncleannesses more and more as the Leper Levit. 13.12 13. 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness They that came to St. John's Baptism they confessed their sins shewed their deeds Act. and then they were baptised Observe we have our sins this observation however it seems impertinent is exceeding necessary for men acknowledge not sin in themselves or else we are all sinners in confuso Ahab one of the greatest sinners we read of none like him of all the Kings of Israel yet though he had brought in not a false worship only but also a false God though he had at least by connivance killed Naboth and taken possession of his Inheritance and he stoned God sent a Famine yet we read of no remorse at all in Ahab A Famine he knew there was and he was sensible of it but he looked not at himself as any cause of it no he layes the blame where least of all it was to be laid upon Elias Art thou he that hast troubled Israel c. 1 King 18. Judah committed incest with his daughter Tamar Gen. 38. and we read of no remorse at all but when news was brought him that his daughter in Law had played the harlot O how impartial a Judge he was bring her forth and let her be burned vers 24. David having committed those two great sins Adultery and Murder we read of no remorse at all till Nathan came And the Prophet wisely foresaw that unless he couched his accusation in a parable and represented him unto himself in a third person he would hardly acknowledge it which done with much adoe then I have sinned against the Lord 2 Sam. 12.13 Isai 66.5 Your brethren that cast you out for my Names sake said let the Lord be glorified Jer. 50.7 their adversaries said we offend not because they have sinned against the Lord The time will come when they that kill you will think that they do God service Joh. 16.2.9 The reason is our nature is deeply died and rooted in sin so that sin seems to be our nature it self pride is the essence and nature of a proud man covetousness envy voluptuousness lying contention c. self-love idolizeth it self we see nothing amiss in it so that it is a very hard matter to convince almost any man of his sin 2 Chron. 28.5.10 therefore the Prophet must cry aloud Isai 58.1 Observ 1. This is the reason that he who reproves a man of his sin becomes his enemy Hast thou found me O mine enemy Am I become your enemy because I tell you the truth Gal. 4.16 1. Is not truth then sweet and pleasant certainly most sweet it is yes as Solomon saith of the light surely the light is sweet c. yet every one that doth evil hates the light and comes not to the light lest his deeds should be reproved Joh. 3.20 Every man loves
of a most wise man think O how much more wise is the only wise God Good only good powerful the power beautiful take off and raise thy thoughts higher how much more beautiful is the Author of this beauty Patient how much more patient is the God of patience who yet suffers such sinners as we are Sursum corda This reproves the curiosity and prophaness of presumptuous men who pry into the unsearchable Majesty of the Highest God a sin forbidden the Israelites upon pain of death Exod. 19.20 Nor was this curiosity forbidden the people only but the Priests also they must not always enter into the holy place Levit. 16.2 Scrutator Majestatis opprimetur à Gloria Prov 25.27 This was threatned often and inflicted on those of Bethshemesh 1 Sam. 6.19 where fifty thousand and seventy men perished for prying into the Ark of the Majesty of God a great punishment you 'll say but the sin also is exceeding great that Bats and Owls living and delighting in their darkness should presume in their darkness to search the Majesty of the Highest God who dwells in light inaccessible let them consider this who in sin search and would know all things Sicut qui mel multum comedit non est ei bonum sic qui scrutator est Majestatis opprimetur à gloria The Text is obscure the best reading is in the vulgar Latine Knowledge is as sweet as honey to the taste men desire nothing so much delectatur os vita contradicens mentitur And 't is noted of the English quod ament dulcia But as the Physicians observe honey is exceeding flatulent and windy and we may say the same of knowledge especially of Heavenly things it 's exceeding windy without charity it puffs up 1 Cor. 8.1 It makes men proud and high minded whence the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sciens doctus a knower never an edifier a little of it does the deed as one Bean rattles more in a Bladder blown up than a Sack full Yea as Honey turns to Choler so doth this knowledge of the Divine Majesty it makes men angry fretful envious and malicious The wise man's counsel is very good Seek not out the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see the things that are in secret Ecclus 3.21 22. And that elegant speech of the Apostle Rom. 12.3 I say through the Grace that is given to me unto every man among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As God hath given to every man the measure of faith and Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind not high things but condescend to men of low degree be not wise in your own conceits Though the Levites might bear the Holy things yet they might not pry into them Numb 4.18 19 20. Thus we may bear the name of the Majesty of God Paul was a chosen vessel for that purpose Acts 9. and 't is the Duty of us all 1 Cor. 6. ult for Coloss 1.26 Mean time let us not discourage the Humble Soul who empties it self of it self and seeks the fulness of it self in God who seeks not for its own Glory but for the Glory of the Great God who searcheth not the knowledge of the Majesty of the Great God but the will There are who discourage the Saints of God from aiming at the very highest so Zophar Job 11.7 But all that Job's Friends say of God are not true Job 42.1 For the more humble the Soul is the nearer it draws to the most high God That which we read Psal 138.6 Though the Lord be high yet he beholdeth the lowly is not truly translated quamvis tamen though and yet are both supplyed against the drift of the Text we alter the sence of the proposition for the Text sounds thus The Lord is high and beholds the lowly implying what they most earnestly aim at because the Saints are lowly they come more neer and within the kenning of the most high God Yea we may render the words thus Because the Lord is high he beholds the lowly so the LXX and the Latin Text read them Thus also another Scripture is mistaken Isa 57.15 Thus saith the high and lofty one who abides for ever whose name is Holy I dwell in the highest and holy with him also who is of a contrite and humble spirit as if the Text imported that though he dwells on high yet also with the contrite and humble spirit whereas indeed the Text sounds thus I dwell in the height and holy even with him that is of a contrite heart c. So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest God rests in his Saints and the Vulg. Lat. Et in excelso in sancto habitans cum contrito humili spiritu c. the more lowly the more neer unto the most high God and the more proud and high minded the farther off from the highest God for so the Psalm 138. having said because the Lord is high he beholdeth the lowly he presently adds he beholds the proud afar off whence it evidently appears that by how much the more high-minded we are the farther off we are and more remote from the most high God the more lowly contrite and humble we are the nearer we approach unto the Majesty of the highest God this is not obscurely intimated wherefore it 's presently added that he took away the high places I know well those high places according to the History are those wherein they were wont to worship before the Temple was built and some Kings as Asa are commended with that exception yet the high places were not taken away but Jehoshaphat took them away There is a pride and haughtiness of spirit which like a moth breeds in the best actions which many good men according to their degree of goodness mortifie not but Jehoshaphat's heart being lifted up in Gods wayes he took away the high places and high things pride haughtiness and ambition It 's no marvel though the Ministers of the highest God all inferiour Authority be despised when the highest God himself is despised Exhort Since God hath a Throne of Majesty in the highest that our hearts may be lifted unto the highest God Many men deceive themselves in this sursum deorsum are divers in Gods estimate and mans We think God is above in a lofty mind and high spirit the Devil is there God is in humility and lowliness of spirit It is said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 what had he an high mind the terminus ad quem whither his heart was lift up will decide this question it was lift up to the ways of the Lord where are those wayes in humility and lowliness Mich. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble
quickning and that will not serve the turn God is forced to drive us to our own good to let us see by experience that there is nothing so lasting as it Repreh Those who seek the high things to know them and talk of them they must be ignorant of nothing but they desire them not they love them not The Apostle therefore having said Seek the things above added set your affections upon the things above So Moses exhorts to observe the commandments that the Jews could do exactly and many mysteries they observed in them the Wisdom of God foresaw that and therefore added observe to do them Repreh Those who think basely of these highest things Time was when patience and long-suffering c. were pretious Virtues The Martyrs both of old and of later times have eternized their names by them NOTES AND OBSERVATIONS UPON HEBREWS I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being made so much better than the angels as he hath by inheritance obtained a more excellent Name than they SOme conceive that John hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he writes more clearly of Christ's Divinity than any than all the other Evangelists And upon the like consideration St. Paul may have for his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this Epistle in especial a divine Epistle because he of all the other Apostles writes most divinely of Christ and in this Epistle most clearly of that great Mystery Christ himself The same Apostle being made the Apostle of the Gentiles magnified his office to provoke the Jews Rom. 11.13 14. And here writing to the Jews being entrusted with the Gospel which is the Testimony of Jesus Christ 1 Cor. 2.1 He magnifieth the Gospel from the Author Minister and principal subject of it The Lord Jesus and that to provoke the Gentiles This Chapter being an Epitome of the whole Epistle contains a double encomium or commendation 1. The first of the Gospel above the Old Testament in regard of the different Dispensers of both vers 1.2 2. The second of Christ himself wherein the Apostle seems once more to be carried out of himself in vers 3. Hence in commending of humane things The Pen-men of the holy Ghost sometimes use Hyperboles to rouze our dull attentions and stupid thoughts But the Deity of Christ being infinite is not capable of an Hyperbole nay it cannot adequately and fully be spoken of All that St. Paul himself could speak of it is but a Synechdoche a part for the whole The Apostles earnest desire was that Christ might be magnified by him either by life or by death Phil. 1.2 And it may easily appear out of his manner of writing in this very Chapter wherein first he sets out Christ's transcendent excellencies 1. First by simple and absolute arguments as hath been shewn out of vers 2.3 And then 2. For greater illustration by comparative Arguments from vers 4. to the end of the Chapter Wherein yet there seems to be another parallel or comparison interwoven between Christ and the heaven or rather the whole visible world whereof the heavens are the more principal part vers 10.11 12. The words may be considered Either 1. In themselves Or 2. With reference And that either 1. To the words precedent Or 2. Consequent 1. To the words precedent and so this Text is a Corollary or deduction thus Christ is so excellent as he hath been described therefore he is better than the Angels 2. If we refer the Text to the words following so these words are a conclusion of a Syllogistical Discourse Thus If Christ be the Son of God and adored by the Angels King of the Church The Messias or anointed one The Creator of the world The eternal God who sits at the right hand of his Father then he is better than the Angels But Jesus Christ is so as appears by the Testimonies following Therefore he is better than the Angels First we shall consider the words in themselves which have two parts 1. Christ's Excellency above the Angels 2. The degree or measure of that excellency even so far as he hath obtained and that by inheritance a more excellent name than they both which we may resolve into these Divine Truths or Doctrines 1. Christ is better than the Angels 2. He hath obtained a more excellent name than they 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they 1. Christ is better than the Angels Wherein three things must be explained 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn better we are not here to understand by it only moral but all kind of excellency as of Wisdom Power and Honour Belg. meerder waerdegh more worthy for so the Syriack turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth greatness in every kind The Hebrew Copy set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great in his power or strength And the Greek word here used sounds to the same purpose 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereby we are to understand as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or being not being made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word might also signifie with reference to his humane nature for there is no necessity of understanding these words of Christ after the flesh but rather of Christ in the Spirit or Divine nature 3. What Angels are these good or bad with whom Christ is compared The Devils and evil Spirits though Apostate yet retain the name of Angels 2 Pet. 2.4 Jude Verse 6. But it were little Honour unto Christ to be preferred before the evil Angels who because corruptio optimi est pessima are worse than any other creatures we must understand therefore by Angels those who kept their state or principality And that Christ is better than these appears by these Scriptures Eph. 1.21 Christ is far above all principality and power and might and dominion c. Phil. 2.10 At the name of Jesus every knee must bow of things in Heaven c. 1 Pet. 3.22 Angels and Authorities and powers are made subject vnto him The truth of this appears by Christs conquest of the evil Angels he needed not contend with the good ones Matth. 12.29 Esay 49.24 John 16.11 Yea so powerful he is that he gives this power to his Disciples Luke 10.17 18 19. Reason why he is first better than the Angels Secondly why he is here compared with them 1. Effects of natural agents as such may be equal in their causes as a Father begets a Son Fire begets Fire Air Air and thus God the Father begat the Son equal to himself by eternal Generation But the Angels were made by Creation and so are not the effects of a natural but of a free and voluntary cause which is not equal to the efficient As a man begets his Son naturally and so equal to himself in
2 Chron. 18.5 Ahab gathered together all the Prophets of Baal four hundred men and they cryed out with one mouth Go up to Ramoth-Gilead and prosper And Verse 10. Zedekiah made horns of Iron c. Notwithstanding all this Ahab prospered not but fell at Ramoth-Gilead why Because he believed not the Lord but rested and relyed upon a lying Spirit in the mouth of all the Prophets as Michaiah speaks plainly Verse 19.22 And shall we think that there are not such lying Spirits and false Prophets in our days Yes certainly and belief in them too as both Peter and Paul have foretold 2 Pet. 2.1 2. 1 Tim. 4.1 2. If therefore we rely on evil Angels and on lying Spirits and Spirits of errour we rely not on the Lord he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more powerful than the good Angels much more powerful than the evil Spirits and therefore if we rely not on him but on them it 's no marvel though we prosper not O then Beloved how nearly doth it concern us To try the Spirits whether they be of God or no because many false Prophets are gone out into the world c. 1 John 4.1 2. Let us consider the ground of Christs excellency above the Angels he hath obtained by inheritance a more excellent name than they Herein three words must be explained 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it may be objected that Christ himself is called an Angel Gen. 48.16 The Angel which redeemed me from all evil which certainly is to be understood of Christ himself whose Title this is Psalm 19.14 O Lord my strength and my Redeemer and Esay 43.14 The Lord our Redeemer And so the Learned Jews understood it of Shechinah the Divine Presence or Christ Thus he who is called the Angel of God Gen. 31.11 at Verse 13. is called God himself 2. Christ also is called the Angel of the Covenant Malach. 3.1 Namely the New Covenant which Christ sealed and ratified by his own blood 3. And the name of Michael which is given to our Saviour Rev. 12.7 is the name of an Angel Dan. 10.13 21. For answer to this objection we must know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name may be taken either 1. Pro vocabulo for any outward appellation or Title of Christ which may outwardly be spoken or named Or 2. For the Being Estate and Dignity which God the Father hath communicated unto the Son And both ways Christ hath a more excellent name than the Angels For 1. If we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an outward appellation or name Christ hath obtained a better name than any of the Angels for howsoever he be called by the name of an Angel as also by some other names common to other creatures yet hath he names proper to himself when he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and Messias the Christ by which names he was known not only in the New Testament as when John the Evangelist saith of him In the beginning was the word and Revel 19.13 His name was called the word of God and Messias John 1. and 4. Howsoever there were who were called Christi anointed ones yet this name by way of greatest eminency belongs unto Jesus who is the anointed one anointed with the oyl of gladness above all his fellows viz. with Kingly power Priestly holiness and Prophetical wisdom But he was known also by the same names in the Old Testament as very often in the Chaldee Paraphrast he is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ thus also he is called by the proper name Amen as Amen Amen dico vobis where Amen signifieth the Truth q. d. I who am the Truth of truth speak unto you for ye shall perceive it was his Name Rev. 3.14 Thus saith Amen the true and faithful witness This was foretold Gen. 22.18 Isai 65.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that Name of Jesus howsoever there were types of Christ called by that name yet that is proper by way of excellency unto Christ alone 2. If we understand by name the Being Estate and Dignity of Christ he hath a more excellent name than the Angels Exod. 23.21 God the Father saith of Christ my name is in him as God is in Christ 2 Cor. 5.19 and Christ in the Father Joh. 10.38 Thus Mich. 4 5. We will walk in the name of our God for ever and ever as whether ye eat or drink or whatsoever ye do do all in the name of our Lord Jesus Christ Thus where 't is said at the Name of Jesus every knee shall bow Phil. 2.10 it refers to Isai 45.23 Vnto ME every knee shall bow so that what is in the first place Name in the latter is ME And so likewise the Apostle quotes it Rom. 14.11 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the Deity it self this Name of Christ is ineffable Prov. 30.4 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whence it 's derived is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to differ but differ one thing may from another many wayes yet not excell it This word therefore signifieth so to differ that it excells that from which it differs Thus Rom. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou approvest of things that differ or things that are excellent as the Apostle prayeth for the Philippians that they may approve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are excellent Marg. that differ Phil. 1.10 and Hebr. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Low Dutch here hath uytnemelijcker a more singular name Christ's Name is such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.9 Syriach a name above all names 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to obtain by inheritance and it is opposite unto and more excellent than what ever excellency of name either the Angels could obtain by Creation or any Creature by Grace for Christ hath his most excellent Name Jare Haereditario by Eternal Birth-right which indeed involves the reason of this point Observ 1. It is not excellency of names or titles or any thing without that makes one person or thing better than another but the excellency of their nature and being This appears by many glorious Names which either a Nation or Person may have which yet make them not more excellent than others are The Jews boast that they are not reckoned among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 23.9 Thus to be called a Jew though it be if well placed an honourable name yet it makes not a wicked person one jot the better Rom. 2.17 c. The same Apostle tells us what the true Jew is Rom. 2.28 29. The like we may say of Israel there is an Israel after the flesh and after the spirit as the Apostle implyes 1 Cor. 10.18 so that all are not Israel which are of Israel
the deep Then God said Let there be light and in making of every day the evening goes before the morning 2 Cor. 4.6 Wherefore despair not nor be discouraged but hope on the Light that shall shine unto thee 1 Pet. 1.12 13. The Prophet Esay speaks comfort to the Soul in this Estate Esay 50.10 Remember how long thou hast estranged thy self from the light or sinned against it Zach. 4.10 Who hath despised the day of small things The day riseth not all at once there is oftentimes the thickest darkness before the rising of the Sun Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Be content with what ye have for he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the Candle of the Lord his teaching Spirit in thee Prov. 20.27 Ungodly men shall be deprived of that The candle of the wicked shall be put out Prov. 24.20 He that hath begun a good work in you will perfect it until the day of Jesus Christ He is behind the cloud the cloud of our sins that removed he 'l appear and we shall see him as he is 1 Joh. 3.2 Consol 2. To the true Christians in these dismal days Christ is the day There is no day so dark in this outward world but the Sun of Righteousness may be seen in it as they say in Alexandria in Egypt the Sun may he seen every day Mal. 4. Vnto you that fear my name shall the Sun of righteousness arise Surely there is light in Goshen where men draw near unto God Psal 34. Vulg. Lat. aecedite ad eum illuminamini Exhort 1. Hasten the coming of the day of God Though Christ be always hodie yet not to thee Zach. 1.5 6. Exhort 2. If Christ be the day then let us who are Christians Walk honestly as in the day while it is called to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Apostles exhortation Rom. 13.13 To walk decently and honestly as becomes those who are of the day 2 Thess 5.5 6 7. Men of good behaviour walk not abroad in the day with night garments what they are the Apostle tells us vers 14. Surfeiting and drunkenness chambering and wantonness strife and envying No honest man will appear in the day in such ugly habiliments as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the after supper meetings of riotous persons which were the worshippers of Kemosh the Idol of the Moabites Seldom did they part without drunkenness therefore that 's next vina Venusque they commonly accompany one another chambering and wantonness and who hath wo who hath sorrow who hath contentions who hath bablings who hath wounds without cause They that tarry long at the wine and therefore there follows strife and envying When we have put off these night garments these deeds of darkness put on the armour of light or Christ himself who is the perfect day shine as lights in the world Reproves Those who pretend unto Christianity and that they are of the day yet take offence at the light when it shines unto them when it reproves them when it exhorts them 1. When it reproves them For whatsoever is reproved is made manifest by the light when it comes home to the man and discovers him to himself it 's entertained as Ahab entertained Eliah Hast thou found me O mine enemy the light is good who is there but can afford the Lord Jesus Christ all the attributes that may be but when the day appears to him and discovers the darkness wherein he lives 't is like a light brought to one who hath long been in a dungeon he hates it he 'll flie in his face that brings it 2. The like acceptance it finds with us when it exhorts us to a likeness of it self to become Light in the Lord 2 Tim. 1.10 Jesus Christ the day having abolished death hath brought light and immortality to light through the Gospel whose life is the light of men John 1.5 This light invites us to his humility where like a sparkling Diamond set in a dark ground he shines and hath most lustre Matth. 11. Learn of me for I am lowly c. With what scorn is the motion entertained He comes among his own and his own receive him not we are in this like the Jews who expect the Messiah in the pomp of a King Light is come into the world and men love darkness more than the light because their deeds are evil They who were addicted too much to the Letter lost the true meaning of the Spirit when therefore they conceived that only the literal Text was the truth they slighted all mystical sence of Gods word and so they presumed to bring the word of God to the rule of their narrow understanding But that an Allegory may be used for a proof of Divine Truth howsoever I might name divers Scriptures I shall for the present instance only in one Gal. 4.21 Where if any doubt whether it makes to our purpose or no let him consider whether the Apostle bring not that example as a proof against those who desired to be under the Law Verse 21. Then let them consider whether it were an Allegory or no if any man doubt he may be resolved Verse 24. where the Apostle saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no Hypocrisie will long help us and make us appear children of the day Glow-worms and rotten wood can shine in the night but the day declares them if the day of God be risen in us 't will soon discover it self the light discovers it self and all things in it if the light be in us 't will appear Lo here lo there Matth. 24.27 Their seed shall be known among the Gentiles and their off-spring c. we may see day we say at a little hole 't will discover it self Means Hold not the light in darkness the truth in iniquity Give heed to the Prophetical word 2 Pet. 1.19 Light thy candle at it yea if thou pray unto him The Lord himself will light thy candle and make thy darkness to be light then the Lord himself will make the day appear unto thee Donec Dies luceat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol oriatur in cordibus vestris Syr. 2. Testimony and proof of God the Sons Coeternity with the Father The first was Homologetical a Confession this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Promise it may be taken either out of Psalm 89.26 27. He shall cry unto me thou art my Father c. And so Christ is represented unto us under the type of David who was a lively figure of Christ Esay 55.3 4. I will make an everlasting covenant with you even the sure mercies of David which the Apostle understood of Christ Acts 13.34 Jerem. 30.9 They shall serve the Lord their God and David their King Hosea 3.5 After this shall the Children of Israel return and seek the Lord their God and David their King and
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
calls them luces intellectuales 3. He makes i. e. producit or else promotes as the Lord made Moses and Aaron 1 Sam. 2.6 He made twelve Mark 3.14 I have Created him for my Glory I have formed him yea I have made him Isa 43.7 The word here may be understood both wayes 1. He made those whom he used as Messengers Spirits Or 2. He advanced Spirits to the dignity of being his Messengers and both are true and why should any truth be lost Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord sometimes hides himself Deus latens sometimes reveils himself Deus patens so the several emanations by the Angels are fitted unto these Two 1. First he hides himself so he hath subtle Spirits 2. Secondly he reveils himself and so he hath fire and light his Ministers as flaming fire Δ The Unity is identity or oneness and singularity the Angel alteritas or compounded of two as the Pillar before the Israelites consisted of a cloud and fire the cloud or air a bodily instrument therein receiving the fire and light This sometimes is called an Angel as a Creature Exod. 23.20 Sometime the Lord himself as the Creator in and with it Exod. 13.21 The Lord before them in a pillar of a cloud Deut. 1.33 The several truths contained herein are these 1. The Lord makes his Angels Spirits 2. He makes his Ministers a flame of fire 3. He saith this of the Angels who makes c. 1. An Angel is a Power or powerful essence intermediate or middle between God and inferiour Nature by which such works are wrought in the Creatures which their Nature either could not do or could not so do middle between the Unity of the Deity and the composition of the Creature as duplicity is between one and three Δ It is called an Angel or Messenger because sent and commanded to reveil the will of God to Men. 2. They are called Spirits in regard of their existence or essence and their similitude and likeness because their consistence or substance is pure and subtil and clear whence Dionysius Areopagita calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most clear mirrours or pure glasses reflecting and conveying the Divine Light from God unto men 2. In similitude unto the most subtil bodies known to us So he makes his Angels Spirits winds i. e. ut supra The Angels are Good of light of God and Evil of darkness of Satan 3. Of what kind of Spirits good or evil Gods or Satans Angels is this to be understood Surely both That we may the better understand this we must know That God alone is the one and only worker of all things Isa 44.24 I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my self Dan. 4.35 Ipse juxta voluntatem suam facit in the army of heaven and among the inhabitants of the earth and none can stay his hand and say what dost thou In him we live and move and have our being our being intellectual The Spirit of the Almighty gives the man understanding Job 32.8 our sensitive-faculty in whom we move our vital faculty He it is who quickneth all things 1 Tim. 6. He is the actor and worker in our vital and animal faculties In him we live and the breath of the Almighty hath given me life Job 33.4 whence we conclude Operatur omnia in omnibus 1 Cor. 12. He is the fountain of all being and actions Alpha and Omega the beginning and the end Now God the Father worketh all things by his Eternal Coessential Word who is that great Angel of the Covenant Psal 33.6 By the Word of the Lord were the Heavens made and all the host of them by the breath of his mouth This is that universal Agent who worketh in all inferiour Agents whom Plato understood by the Soul of the world who is the only begotten of the Father by whom all the Creatures in Heaven and Earth are made 1 Cor. 8. To us there is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things More specially for evil Angels we read that the Lord makes use of them Psal 78.49 He sent evil Angels among them by these he afflicteth and chasteneth his Saints Job 1 16-16 by these he smites his enemies The Reason why the Lord makes his Angels Spirits is from the consideration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supreme Authority of the highest God who worketh all things in all things for whereas there are two wayes of working 1. One befitting our humane weakness when we must put to our hand otherwise the work will not be done 2. The other when by our command or intimation or word the business is done so that by how much every Agent is more powerful by so much his way of working is more absolute Hence it is that since the Father does all things by his Son the Father and Son by the Angels both in Heaven and in Earth the Son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. That word by which all things were made Dixit factum est Let there be light and it was light Hence it is that when God is said to say or do any thing in the Old Testament the Chaldee Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Hos 1.7 Servabo I will save them by Jehovah their God Chaldee Paraphrast I will redeem them by the Word of the Lord your God This is that great Angel of the Covenant in whom God the Fathers Name is Exod. 23. 2. Another Reason is in regard of the Angels which are instrumental unto the great and sole Agent unto whom by how much one draws nearer than other by so much it 's the more serviceable quick and expedite and ready to comply with the commands of the Supreme God 3. In regard of Man and his Sanctification Preservation and Salvation The will of God is the mans Sanctification 1 Thess 4. and Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss Summa voluntatis Dei the whole summ of Gods will is the salvation of men Tertul. And the Angels do his pleasure Psal 103. Consol To the holy ones of God He makes his angels spirits i. e. quick expedite and ready to help and succour all his Saints Prov. 16.4 The Lord hath made all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for himself or as the Chaldee Paraphrast for him that obeys him God hath made even the Angels themselves Spirits for their aid against all evil He that dwells in the secret place of the most high shall abide under the shadow of the Almighty He who dwells in God and works all his works in God Joh. 3. Such an one is safe at home and safe abroad Unto such an one speaks the Psalmist Psal 91. vers 11. He shall give his angels charge over thee to keep thee in all thy ways O what a precious thing is an obedient
man That which is rare and precious is kept under locks and keys and great watch is kept over it Such an one is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rare and precious Jewel Such St. Peter saith the Saints are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself keeps such an one He that keeps Israel shall neither slumber nor sleep Psal 120. What shall I do unto thee O thou preserver of men Job 7. He keeps him within the Law of Nature within the Divine Law and the Laws of men as within a triple wall or as within a wall a trench or Bulwark And lest we leap over this wall he hath bound us to himself with the cords of his love with tyes of infinite both temporal and spiritual blessings And lest we should break these cords he hath given every man a charge of his Neighbour saith the Wise man Ecclus 17. That every man should have a care of all and every man of every man It was a speech befitting Cain a self-lover Am I my brothers keeper But lest one should despise and contemn or neglect or deceive his own or anothers trust and care or help one another to do mischief earnestly with both hands The Lord hath set about his Saints a strong guard of Angels who can neither be corrupted with bribes because they are good nor be deceived because they are wise nor be forced because they are strong nor be surprised by swiftness and speed because they are Spirits nor be opposed by number because innumerable What then though the dragon and his angels fight with Michael and his angels If Michael be our Prince and stand for us even that great Archangel in whom Gods name is if he with his angels be for us who can be against us What if Achitophel whose name sounds ruine and destruction being a figure of Abaddon and Apollyon What if that evil spirit who hates both God and Men suggest his wicked counsels That great Counsellor who is Consilii magni Angelus Esay 9. He can infatuate his Counsel and turn it into foolishness What if he come upon the true David and those with David with his twelve thousand yet knowest thou not saith the true David that if I ask my Father he will give me more than twelve legions of angels What if Esau match against Jacob with an Army of earthly spirits Jacob hath Mahanaim the hosts of God a guard of Angels Gen. 32. Angels inferiour to Christ as Messengers to those who send them Exhort That we would imitate the Angels in our swiftness and speed to do the Lords will We read them standing before the Lord as servants before their Master ready for a command and winged for execution Motive The shortness of our life the great business we have to do Ars longa vita brevis The words of this life Med. Obey the motions of the good Angel But here we meet with an objection which may retard our motion The race is not to the swift neither he that willeth nor he that runneth It is true that he that runs his own race according to his own will the race is not unto him Yet is not this ground to slack our motion for we have a rule so run that ye may obtain Observe then a pattern of notable obedience That power and speed which the Angels have in their operation is Gods workmanship in them Reproves Our slowness and slackness How readily good and evil Angels 1 King 22. comply with the will of God Lot lingred Gen. 19.16 David delayed not Psal 119 60. Gal. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Lord calls us we run to Ely when the Lord called the Wise men they went to Jerusalem and lost the Star Now we must know that this great Angel is the Fountain of motion and action to all created Angels from whom they proceed as the beams from the Sun by whom through whom and in whom he works all things So that it is not the Angel him self that acts but God or his Divine Spirit in the Angel by and through the Angel He saith not that the Cherub or the wind causeth rain c. But the Lord himself did or doth this Thus the Lord works in Meteors Elements Angels Psal 78.43 49. By sending evil angels among them Psal 148.8 fire and hail snow and vapours strong winds There are spirits created for vengeance Ecclus 28. Zach. 6.8 Act. 12.23 An evil spirit from the Lord afflicted Saul There is more depends upon this than perhaps we are at first aware off because men heed not this general truth that the highest God is the sole worker and agent qui operatur omnia in omnibus and the Angels good and ill are his instruments and act but by permission yea concurrence of the supreme cause Hence it comes to pass that many have ascribed actions originally to Angels Stars Elements mixt Bodies and Mâ—teors as they had a center of radical and original operation in themselves whereas indeed none of all these neither good nor evil Angels c. have any operation of themselves or by themselves but only God alone in and by the Angels which without the divine operation in and by it is but as a dead thing which duely considered discovers the gross and palpable Idolatry of the Heathens I am ashamed to say of Christans also in worshipping of Angels More NOTES upon HEBREWS I. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ministers a flame of fire 1. THe angels are Gods ministers 2. Those ministers are a flaming fire 3. God makes them such Those whom before the Psalmist and Apostle called Angels here he calls Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those whom before he made Spirits for their celerity those here he makes a flame of fire in regard of their execution Let us therefore enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First let us examine the word then enquire we into the truth of the thing 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sounds as much in our language as a minister or officer It is not all one with a servant there are two words in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answer to two words in our tongue a servant and a minister 1. A servant hath a common reference to his Master whom he serves in any employment 2. A Minister is of nearer reference to the Lord to whom he Ministers in some special affairs For proof and illustration of this See Gen. 39 1-4 First Joseph was Potiphars servant bought with his money but vers 4. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minister Numb 8.24 25 26. So that it appears that the name of Minister is an honourable title as being given sometimes to 1. Kings and all in authority Rom. 13.4 6. And sometimes to 2. Priests 2 Chron. 29.11 Hezekiah speaks unto the Priests The Lord hath chosen you
what he hath done in the body 4. The Throne is the guerdon and reward which the Father gave him for his conquest of Sin Satan Death and Hell Rev. 3.21 Learn we from hence that vast difference and disproportion between Christ and the Angels yea even the highest Angels though there be some Analogie between the Creator and his best Creatures such as the Angels are As God is a Spirit and his Angels are Spirits God is a consuming fire and Angels are a flame of fire God is light and his Angels are Angels of light c. yet when they come to be compared together the disproportion and difference is far greater as between Creator and Creature finite and infinite mutable and immutable c we say in Philosophy there there is no proportion It is the duty and practice of the Pen-men of Gods Spirit to set forth this difference that the Creator may be exalted according to his infinite greatness and the Creature depressed according to its inferiour condition Some Angels have certain Countries allotted unto them to guard and keep as we read Dan. 9. of the Princes of Persia and Grecia and of Michael their Prince which the Ancients understood of Topical Angels Some of them are called Dominations either because they have Hierarchies of Angels under them as the word Archangel imports or else because God hath Dominion over them in a special manner Yea some of them are called thrones Coloss 1.16 Yea all of them are so unto God and Christ who sits and rules in them and doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth Whence they are also called Christs Chariots Dan. 35. in which he comes riding for the help of his Servants Psal 18.10 He rode upon a Cherub and did fly he came flying upon the wings of the wind This Testimony therefore is very fit to set forth the Transcendency and Superiority of Christ's Nature and the subordination and inferiority of the Angels Consol If the Son of God be God and God with us what can be against us but Judg. 6.12 c. Jer. 14.7 God is with you while you are with him I conclude with Consolation and I shall now proceed with it There is great need of Consolation in these tempestuous times to the soul sinking and there is no means to support it so convenient as the consideration of this point that Christ the Son of God is God This upheld the drooping and sinking Soul in the midst of all storms of temptations inward and outward Matth. 14.22 When the Disciples were upon the Sea and the ship was tossed with the waves because the wind was contrary the contrary spirit contrariae adversae potestates they oppose the ship that tends straight on to the true haven where we all would be But see when we are in the greatest and most imminent danger then comes Christ unto us walking on the waters so did not the Jews but through the Sea and through Jordan nor Elias nor Elisha but through Jordan Christ only as the spirit moved upon the waters so he walked upon them They said it is a phantasm In the night of temptations of storms and tempests we do not think the Lord to be what he is but otherwise than he is we think not God to be there when he afflicts us chastens us corrects us we lay the blame upon the Devil upon a Spirit But the Apostles teach that God is the same who afflicts and comforts who casts down and raiseth up c. See Palatium in Love Here here is the great Consolation EGO SVM the very â—ame message that Moses was to carry the Israelites into Aegypt I AM hath sent me unto you The same message I may bring unto you in this our common affliction Ego Sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's an Exhortation with which I shall conclude this point O that we did believe this Truth that Jesus Christ the Son of God is God Motive By this means we become the Sons of God Joh. 1.12 For this end was the Gospel written That ye may believe that Jesus is the Son of God and that ye may have life through his name Joh. 20.31 This is that Faith which overcomes the world 1 Joh. 5. When thou yieldest to the suggestions of Satan thou doest not believe that Christ is God In my Name they shall cast out Devils Out of their belly shall flow rivers of living waters Where doth the Devil work more at this day than among pretending Christians The Throne of Christ may be understood to endure for ever and ever considered either Absolutely or Relatively unto other Kingdomes which are not of the like duration and continuance This may help us to discover in these times of distraction who are the true Christians and truly Beloved there is great need of this when there is such contention for Christ here is Christ and there is Christ If the Son of God Jesus Christ be God surely those people are the true Christians who have most of God among them A true Christian man hath Christ living in him he is wise powerful holy Deut. 4.6 This great Nation is a wise and understanding people for what Nation is there so great that hath God so nigh unto them as the Lord our God is in all things that we call upon him for Can our God be nigher than in us The Son of God our God is Emmanuel God with us and in us Would we sit with the Lord in his Throne Pray to the Lord that he would erect his Throne in us that he would destroy his Corrival in us Regnum non habet socium Antichrist in us That the Son of God would destroy the Son of perdition in us That the Son of God who is God would dethrone and depose him who exalts himself above all that is called God and is worshipped That he would destroy him with the spirit of his mouth and the brightness of his coming That he would cast out the Prince of this world he began to do it Joh. 12. Now is the judgement now is the Prince of this world cast out That he would set up his Throne in our hearts and judge us in his strength Here he justifieth the ungodly Here he condemns sin for sin 'T is true there is a time when Christ is weak in us 2 Cor. 13. A time when the Sons of Zeruiah are too strong for him nor is it in vain said that the Lord shall give him the Throne of his Father David Alas how was he opposed and contradicted and sleighted c. and so is Christ but he endured the Cross and despised the shame and is set down at the right hand of the Throne of God Hebr. 12.1 2. More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever THere is an Observation that goes for currant that where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone it is most-what understood of a
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
and lowly For why is earth and ashes proud Eccles 10.9 See Notes on Psal 144.1 1. This end the Lord aimed at in man making him partaker of flesh and blood 2. As also at another great Artisans c. See Notes ut supra 3. Hence thirdly most appears the glory of the great God c. ibidem Observ 3. Take notice from hence how frail and weak our nature is Even the Children of God and Christ for a time have this common with all the generation of men they are flesh and blood as others are and therefore impotent and weak as others are Esay 31 3. The Egyptians are men and not God and their horses are flesh and not spirit yea all the beauty of the body and all the wisdom and righteousness which they cannot naturally attain unto are but as the grass and flowers of the field Esay 40.6 Only herein even in this estate the children of God differ from all other sons of Adam they are through the Law of God brought off to be willing toward God and his Righteousness Jam. 1.18 Of his own will he begat us 2. And there is in the children begotten of the Father a Character of their Father which is God the Fathers shape Joh. 5. This shape was in the Apostles and Disciples Matth. 26.41 The spirit indeed is willing but the flesh is weak and therefore not able to resist temptation as our Lord there implys Observ 4. The children were partakers of flesh and blood yet were these children for signs and for wonders The Divine Power and Virtue is not hindred from it's operation though in an earthen vessel Elias was a man subject to like passions as we are yet c. Jam. 5.17 And Barnabas and Paul were men of like passions with us Act. 14.15 It 's evident therefore that their power is not their own but from another Even the mighty power of God by faith whereby of weakness they become strong Heb. 11.34 2. He took part of the same These words contain the Incarnarion of the Lord Jesus 1. His Incarnation where we must not omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is taken by way of eminency for one of the Names of God See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This eminent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath taken part of flesh and blood i. e. He hath had mans nature common and together with man that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used that he hath taken part of the same whole humane nature appears Psal 16.18 19 20. My flesh shall rest in hope Act. 2.25 26. Rom. 1.3 and 9.5 Made of the seed of David according to the flesh Heb. 5.7 The days of his flesh 1 Tim. 3.16 1 Pet. 3.18 and 4.1 2. 2. By the parts of it 1. The body Matth. 27.58 59. He begged the body of Jesus 2. The soul Joh. 12.27 Now is my soul troubled 3. The spirit Luk. 23.46 Into thy hand I commit my spirit The reason in regard of 1. God 2. Children of God 3. Christ partaker of flesh and blood with these children 1. In regard of God who begot these children to a like good will with himself towards his Righteousness he would not that such a will should be in vain or lost or alone but that it be brought to act and power which cannot otherwise be than by imparting power unto them And that Power is Christ himself 1 Cor. 1.24 Therefore we read that Christ is given hominibus bonae voluntatis Luk. 2.14 And thus we understand that God works the will and the deed He is the Father of spirits and knows well what is in man that though in himself he be but flesh and blood yet is there some eminent thing in him which came out of God Joh. 32.8 There is a spirit in man and the inspiration of the Almighty gives him understanding In regard of Christ himself his love to his brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of one and the same father he knew them though willing yet too weak to grapple with and overcome sin and Satan And therefore while yet sin and Satan is stronger than they are and the flesh lusteth against the spirit He comes as the stronger man upon the strong Esay 40.9 Luk. 11.21 As Moses came to visit his brethren and seeing an Egyptian smite an Hebrew c. Exod. 3. In regard of the children that they might receive him and he partakers of the Divine Nature and become one with him Repreh Our pretence of infirmity and weakness in this day of Christs power He hath taken part of our flesh and blood if we be Christians if we be believers Joh. 1. Without him nothing was made that was made he enlightens every man that cometh into this world upon whom doth not his light arise Job The word was made flesh and dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.1 Greater is he that is in you than he that is in the world But thou pittiest thy sinful flesh and pleadest for it Alas I bear about me a mortal garment a body of clay 2 Cor. 4. Corpus carcer animae the body is the prison of the soul Sap. 9.15 Alas the flesh rebels against the spirit and therfore we cannot do the things that we should c. A false translation Here is offered unto us Beloved an Object of our joy great joy joy to all people Luk. 2.10.11 a joy to Angels who sang Carrols at his Birth It was foretold Zachary that he should have joy and many should rejoyce at the birth of the Baptist Luk. 1.14 who was the fore-runner only of our Lord Jesus Christ The object of this joy this great joy this joy to all people apprehended in this time of Apostacy only carnally fleshly and sensually produced no better than a carnal and a fleshly and a sensual joy a joy of wild asses all the Christian world over The water can ascend no higher than it descends Men neither could nor yet can bring forth any better than they conceive if the conception be carnal the birth also must be carnal For whatsoever is born of the flesh is flesh Joh. 3.6 Since therefore that great love of God to the world in giving his Son hath been no better accepted Since that great Grace of God hath been turned into wantonness by the unfaithful world it was just and reasonable to take away such sensual expressions of joy as are so unworthy of God and Christ and of those who call themselves Christians Yet I shall not now deal with you as many have done who have advised that the Feast of Christmas should be wholly taken away and left nothing in the room of it There is a generation of men that are wise to do evil know only how to destroy overthrow and cast down but how to do well to edifie raise up or build up they know not The Tabernacle of David which must be repaired in these last days will never be raised up by these men
Repreh 2. Such as honour the house of God unduely put all the Honour upon the Porch beautifie the body and neglect the Soul and Spirit See Notes on Luke 12. and 1 John 5.4 principio And those who think to please God in building outward houses to him I dwell saith David in a cieled house c. God approved of David's good will But alas saith the poor Soul if I be an house of God of Christ's making an honourable house whence is it that an inmate is gotten in Whence is it that I am assaulted by the unclean Spirit with fleshly Lusts Whence is it that Leviathan the King of the children of pride tempts me with high thoughts Whence is it that Mammon assails me with covetous projects How comes it to pass that there is an enemy in God's habitation 1 Sam. 2. And canst thou hope to be without temptations When thou wast an house first dedicated as houses are wont to be by Baptism unto the Lord thy God wert thou not baptized to be a Soldier and a Servant of Jesus Christ And are not Soldiers and Servants as such under authority and under command and all exposed to danger And must not thou go when thy Commander bids thee go and come when he bids thee come do this when he bids thee do it Is a house at its own disposing or the Lord's Yea doth not the Lord himself go out and in before thee Is he not the Captain of our Salvation Hebr. 2. Yea when he himself was first dedicated unto the Lord by Baptism presently the Holy Ghost drove him into the wilderness to be tempted by the Devil Matth. 4 And was not he tempted in all things like uto us and yet without sin Wherefore to be tempted is no sin In that he was tempted he is able also to succour those who are tempted Thou hearest and knowest all this well enough and why dost thou not go unto the Lord Jesus and pray that thou mayst obtain Grace to help in time of need if thou only hear and obey not canst thou think to dispossess the Merchants with hearing only the tribe of Simeon hearing alone what wicked Housholds it had in it Josh 19. Here was Bethlebaoth the house of Lions wrath anger impatience roaring Here was Siceleg effusio Sextarii the pouring out of the pint yea the quart pot a tipling house Here was Moladâ— Generatio a Brothel house Here was Haser Shual atrium vulpium a court of Foxes crafty subtil spirits In Simeon's Tribe where hearing only is there is Haser Susa a Court a Stable of Horses yea Bethmarchaboth an house of chariots Horses and Chariots for war no peace there In a word there 's Bala Oldness of the Letter and the old man and Horma the curse What marvel is it if thou be an hearer only that thou hast these Inmates lodging in thee but I hope better things of thee The Ancients tell us that the house of Simeon the Leper was a figure of the obedient Soul cured by Christ of spiritual Leprosie and the house was in Bethany the house of affliction Matth. 26. If Christ be in his own house he will cut off the chariots and the horse from Jerusalem Zach. 9.10 He will cleanse his house They tell a tale of Augeae stabulum the stall of Augeas wherein there were three thousand Oxen which had dung'd there thirty years and that Hercules cleansed that stall of all the dung by bringing the river Alpheus through it and hath not the Lord promised that in these days there shall be a fountain opened to the house of David Them that love God and their Neighbour for sin and for uncleanness c. Zach. 13.1 2. yea the Lord himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the purging of our sins Hebr. 1. Exhort Receive the Lord into his own house to dwell with us The exhortation is most reasonable it is his own house he made it Psalm 95.1 for himself to dwell in but he brings what will make him welcom for Ecclus. 4.13 as the Ark he blesseth with all what ever is good See Notes on Esay 3.10 He makes of Luz 1. Bethâ—l he makes it 2. Bethlehem 3. Bethbarah Judge 7.24 An house of purity Acts 15.9 4. Bethesdah John 5.2 5 Beth-chanah 1 Kings 4.9 and because men love Festivals he makes the house 6. Beth-hoglah Josh 15.6 An house of Feasting Means 1. Admit no Inmate Ecclâ—s 11.10 2. Remove envy Ezech. 8. 3. Hearken to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Tent-makers who prepare Tents and Tabernacles for the Lord Jesus to dwell in John 1.14 Psal 68.18 They say of â—enelope that she continued chast unto her Husband and yielded not to the many wooers in his absence whereupon he came poor and despicable and destroyed them all and so do thou chast Soul entertain thou him who for our sakes became poor into thy heart and he will destroy all the Paramours there 4. Make the house ready for him Psalm 101. Sapientia 6 12-20 5. Vow with David I will not go up c. Psal 132. 2. Every man hath a right to bear rule in his own house This was a Decree made by Ahasuerus Esth 1.22 Ahasuerus is a Prince and Head and the Lord Jesus is figured by him as being the Head and Prince of his Church Eph. 5.23 He makes his Decree that every one bear rule in his own house and thus the Lord bare rule in Moses every thing that Moses did was according to the rule of the Master of the house as the Lord commanded Moses The head of every man is Christ 1 Cor. 11.3 3. A man is most secure in his own house it 's a Rule in the Civil Law Ibi unusquisque habitat ubi dormit there he sleeps securely the wise man describes the Church of Christ by the character of a good wife Prov. 31.11 The heart of her Husband doth trust in her 4. A man is best acquainted in his own house Nâ—â—a domus nulli magis est sua quam mihi lucus Marâ—s So well the Lord knows his house even the obedient Soul Psal 139.1 5. A man delights in his own dwelling house here will I dwell and so well he knew Moses Exod. 33.12 6. The house of God is the house of Prayer not only the publick Temple but many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 74.8 And thus Moses was God's house wherein he dwelt and ruled wherein he was secure where he was well acquainted 2. But thus every faithful and obedient Soul may be said to be God's house was Moses no otherwise God's house 1. Know we therefore that every man is by creation designed for an house of God Esay 45.18 He made it to be inhabited but though many yea the most fall short of that glorious end Moses did not he was really and truly God's house 2. The younger Saints who have the work of regeneration only begun in them and are not yet fully wrought and finished even these
rebellious nations such as were divided from the Lord and divided one from other Repreh 1. Those who harden their own hearts such were the false Prophets of old who by their false wisdom and righteousness hardened themselves against the Lord 1 King 22.22 23 24. What boldness was this which proceeded from the lying spirit in them as at this day many are hardened with the spirit of Antichrist and pretend to destroy Antichrist without them whose spirit is powerful in them This was figured by Jabin who waged war against Joshuah Jos 11.1 a leading King he is routed and his City burnt vers 13. yet he is up again and in great strength Judg. 4. And what is Jabin but the knowing knowledge the knowledge falsely so called this emboldens them against Joshuah the Lord Jesus This emboldens and hardens Jabin the knowing knowledge and Sisera the brutish reluctancy Psal 32. against Deborah and Barach the word and spirit And the Lord leaves them to perish in their own hardness and therefore is said to harden them Josh 11.12 And therefore as Pharaoh being hardend perished in the Red Sea So Jabins Army perished in Kishon id est in hardness The river Kishon swept them away the ancient river the river Kishon Repreh 2. Those who harden not only themselves and their own hearts but others also such are they who being exhorted to mortifie their sins 1 Cor. 15. Let us eat and drink say they and to morrow we will dye Such are they who give lewd examples to others to sin and continue in sin as Jereboam did such as encourage others as Absalon his servants to shed blood harden them against the fear of God 2 Sam. 13.28 Repreh 3. Those who abuse those good means and helps which the Lord hath given for the mortifying and softning of their hearts to the further hardening of themselves and others Our Lord propounds a parable of a Vineyard Matth. 21.33 He sends his servants his servants Moses and Aaron other servants as his servants the Prophets their heart is as hard as an Adamant stone Zach. neither can fire consume the Adamant nor iron break it no tribulation no affliction can prevail it hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from not being tamed Jer. 5.3 After the Law and Prophets the Lord sends his Son and he reasons thus to their softning they will reverence my Son but they to their further hardning reason quite contrarily This is the heir come let us kill him and the inheritance shall be ours O the goodness of God! O the mercy of Jesus Because the children were partakers of flesh and blood he also himself took part of the same The Adamant they say is broken and loseth the power if it be anointed with blood Goats blood Now the Lord Jesus takes part of our flesh and blood becomes incarnate that what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh c. that he might destroy him who hath the power of death that is the Devil him who hardneth and as in the type Job 41.24 whose heart is as hard as a piece of the nether mill stone The Lord Jesus comes for these gracious ends Some condemn the observing of the time as superstitious others abuse the time to prophanness Repreh 4. Who hear and harden themselves Deut. 29.19 Zach. 7. Prov. 29.1 Heb. 10.26 27 28. Consol The poor misgiving soul will presently conclude this is my case and condition yea it hath been the condition of us all have we not all in our time opposed the good motions and impressions of Gods Spirit Have we not all hardened our hearts against Gods fear against his love c. Yea hath not our God somtime withdrawn his comfortable presence from us and so hardened us This I am sure hath been the state of many for how can we prize the good as we ought unless we have had experience of the evil How can we esteem of the broad unless we have passed through the narrow How can we value the liberty of the holy Land unless we have passed through the straits of bondage in Egypt Nahum the Comforter was an Elcoshite Nah. 1.1 he had experience of hardening God had withdrawn his Grace from him but returned to him in mercy to be Nahum one comforted and a comforter of others Paul had been an hardened man and one who had persecuted Christ and his Church Act. 9. But Paul was broken by the Law and suffered by the blood of Jesus Christ and became a comforter unto all souls who had been like himself Read what he saith of himself 1 Tim. 1 12-17 and thou mayst find thine own better condition Hast thou had experience of hardening pray to the same God with them that he will take from thee as he took from them thy heart of stone and that he will give thee an heart of flesh a tender heart that thou mayst receive the impressions of his spirit so thou shalt be a pattern to others as Nahum was and as Paul was and thou shalt give glory to the Lord as Paul did Now to the King eternal the King of the worlds c. 1 Tim. 1.17 3. To day if ye will hear his voice harden not your hearts Hitherto we have considered the supposition and dehortation severally and apart come we now to consider them joyntly the dehortation inferred from the supposition To day if ye will hear his voice then hearden not your hearts The reason of this illation of the consequent from the antecedent that if we will hear his voice then we ought not to harden our hearts appears from that obstacle and hinderance which an hardened heart is to the effectual hearing of the Lords voice for as the heart is fons omnium actionum ad extra So is it also terminus omnium actionum ad intra as the heart is that fountain from whence all actions proceed and out of which are the issues of life as I shewed before So is the heart also the term whereat all actions aim as by fasting and mourning and the sadness of the countenance the heart is made better As hearing is considered here in regard of the voice 1. Whose it is 1. The Lords 2. Our Gods 3. Our Shepherds 2. To whom his voice is 1. Servants 2. People 3. Flock Object To hear the Lords voice may save all farther labour See Notes on Phil. 2.8 Observ 1. The Psalmist Psal 95. whence these words are taken had first exhorted the people to sing c. vers 1. and not without singular wisdom this Psalm is used by the Ancient Church as an invitatory and excitation to stir up all to sing unto the Lord and heartily to rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rock of our salvation Deo salutari nostro whereby the Lord Jesus the Saviour is to be understood But to little purpose is our singing to the Lord with our mouth unless not
in their hearts although their outward and ordinary demeanour were in a sort agreeable to the truth of God As the Planets are carried about with the common motion of the first Mover yet every one steers his own proper motion and therefore Jude v. 13. calls such wandering stars for whom is reserved the blackness of darkness for ever Exhort 1. To that which ye read Isai 46.8 Redite praevaricatores ad cor there the Lord speaks with those who return to their heart Psal 85. 2. They have not known Gods wayes These words are the second part of the Lords censure of these impenitent and unbelieving men and may be considered as the reason of the former why they erre in their hearts viz. because they know not Gods ways Quaere What is here meant 1. by the Lords wayes 2. what is to know or not to know them 1. By the wayes of the Lord are sometimes meant his Commandments sometimes his marvellous works undertaken and wrought for his peoples sake Sometimes mercy and truth which are all his wayes wherein he walks toward men Psal 25. All the wayes of the Lord are mercy and truth Sometimes the wayes of the Lord are those wherein he would that men should walk towards him Gen. 18. 2. No man can be said simply not to know these wayes of God for by Nature men know the Law of God Rom. 2. Nor can any man be said to be wholly ignorant of them but a speculative or contemplative knowledge is not here understood but such knowledge as is with affection and approbation and love and suitable to the truth and so Jer. 16. Thy Father judged the cause c. and was not this to know me saith the Lord The Reason why they are said not to know God wayes is because they are hardened in their own evil wayes for while men are unconverted and continue so they cannot know the truth of God Dan. 9.13 Observ 1. Some wayes of God there are which impenitent and wicked men nor know nor can know 1 Cor. 2.9 10. Rev. 2.17 Observ 2. The fountain of controversies in the Church when disobedient men dare undertake to lead the disobedint Coeci Coecos Rebellious and wicked men know not the wayes of God neither of his Law nor of his Gospel Jer. 5.4 2 Thess 1.8 Job 24 13-16 They have ears and hear not eyes and see not The Sodomites could not find the door Observ 3. As men by rebellion and disobedience come to be ignorant and not to know Gods ways so by obedience and walking in the wayes of God men come to know Gods wayes Thus God gave wisdom to Solomon 1 King 3. and to all good men Eccles 2.26 Vobis datum nosse mysteria Matt. 13.11 Psal 50. ult Isa 58.2 Coloss 1.10 Repreh 1. The great pains that many take in their disobedience to know Gods wayes c. who get in at the window like a thief Repreh 2. Who reject the knowledge of Gods wayes Depart from us for we desire not the knowledge of thy wayes Observ 4. From the inference of the former from the latter whereof it is the Reason for they have not known c. Hence it appears that the wayes of God ought to be the rule of mens hearts Exhort Know Gods wayes and walk in them enquire as the Queen of Sheba Object How shall I obey except I know Means How shall we know the wayes of God Men are pointed unto different wayes surely there is a knowledge of Gods wayes which every man may have Mich. 6.8 Jer. 6.16 What is that old way surely it is that wherein our Old Father Abraham walked and taught his children to walk in it Gen. 18.19 in this way if we walk with joy and chearfulness that of Isai 64.4 5. will be fulfill'd unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So I sware in my wrath They shall not enter into my rest Hitherto we have heard Gods censure upon the disobedient and unbelievers now followeth his final sentence against them So I sware c. In which words we have as the Logicians speak 1. Res Testata 2. Testimonium 1. Res Testata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall enter into my rest 2. Testimonium I sware in my wrath Both these may be resolved into these Divine Truths 1. God hath his rest 2. Disobedient men shall not enter into Gods rest 3. God swears they shall not enter c. 4. God swears in his wrath they shall not c. 5. The disobedient men provoked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he sware in his wrath c. or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both The first of these and indeed all of them the Apostle opens more fully in the remaining part of this Chapter as also in the next and therefore I shall now speak briefly of it and the rather because being led by the Apostle's clew and method I shall have occasion often to speak of it The word here turned Rest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rest and answers in the Psalm 95. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a repose after labour This is either 1. figurative or else 2. proper and real The figurative Rest the holy Land City Sanctuary Exod. 31.13 Ezech. 20.12 was shadowed in the Sabbath or seventh day so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.2 See Notes on Matt. 24. ad finem Joshuah David Solomon These were all figures of Christ and the Rest they spake of figured the spiritual Rest which is Christ himself in the Spirit In Rest are two things 1. ceasing from labour 2. quiet repose in good This Rest the Lord calls his My Rest so he calls the Sabbaths his Sabbaths Exod. 31.13 And the Holy Land another figure of that Rest the Lord calls his Land Levit. 25.23 And all these and what ever other types there are prefigured Christ unto us who is the true Rest whom God the Father owns as his Matt. 17.5 This is my well beloved Son and therefore Isai 58.13 the Lord having enjoyned the keeping of a Sabbath he presently explains what he means by it even Christ himself Observ 1. Hence then it appears that Christ is the true Rest whereof so much is spoken both in this and the following Chapter and that the Father owns him as his Rest Observ 2. Christ gives the Rest Matt. 11.28 Observ 3. They who were redeemed and called out of bondage and Aegyptian slavery supported and defended against their enemies in order to a Rest may possibly through their own default forfeit and lose that Rest and be debarred from entring into that Rest 1 Cor. 10.5 Jude v. 5. The guests who were called must not taste of the Supper Observ 4. Many thousands of men and women may be deprived of this Rest and punished with the loss of it in one age O the vain confidences of foolish men who because God hath done some notable
Spirit calls them so Zeph. 1.13 Vide Notes in locum Yea the Lord tolerates evil men to dwell in a good land Repreh Those to whom the Lord hath given a large portion of outward and temporal goods which they mistake for the true treasure Vide Notes in Gen. 1.18 Observ The Hebrews can rejoyce in their God only Habac. 3.17 18. Mysticé There are other goods really such as Faith c. Spiritual goods according to which 1. Some are rich in the faith and have real possessions Jam. 2.5 2. Others are rich in the knowledge of these so because the Minister often speaks of these things c. and the people because they read and hear much of these things 1 Cor. 15. and 4.8 Rom. 2.18 Revel 3.17 Now because men use to talk of these things and have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of the things themselves but drive a great trade by talking of these things therefore Esay 10.6 Ezech. 7.20 21 22. But if we have real possession of these spiritual goods the enemies cannot spoil us The Heathen knew that virtue and goodness Nec eripi nec surripi possunt Those are the riches of Faith Hope Love good will c. These no man can be spoiled of unless he himself will unless he himself cast them from him Of these some made Shipwrack 1 Tim. 1.19 Of these goods the Hebrews yet weak yield themselves to be spoiled by the Egyptians when men believe a lye for the truth 2 Thess 2. When they hope in vain things which will not profit when they become abominable like the things which they have loved when they yield up themselves to vile affections thus the Egyptians spoil the Hebrews Exhort Hath not the Lord made promise unto Abraham that his Seed should come out of Egypt with great substance Gen. 15.14 And did he not tell Moses so much Exod. 3.22 That the Hebrews should spoil the Egyptians And they did so Exod. 12.35 36. And hath not the Lord made a promise that the Hebrews shall spoil those who spoiled them Ezech. 39.10 And that he will bring his people out of Egypt again Zach. 10.10 And that he will do wonders c. Mich. 7.15 19. O Beloved why do we not then free our selves from the slavery of the Egyptians and recover our precious vessels that they have spoiled us of our wills our affections our loves our desires c. 2. The Hebrews took the spoiling of their goods with joy These words contain the well-bearing of their own afflictions The word we turn to take is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to receive and entertain as welcome as acceptable so as a man entertains his friend as the Pharisees and Scribes say of our Lord This man receiveth sinners and eateth with them And as the Apostle writes to the Romans Rom. 16.2 That they should receive Phaebe and to the Philippians that they should entertain Epaphroditus Phil. 2.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all joy And after this manner the Hebrews received the spoiling of their goods viz. with joy The Reason of this may appear 1. Partly from the deficiency and want in those goods which are here said to be spoiled 2. Partly from the excellency and all-sufficiency of that good which they had in themselves a better and more enduring substance The true Hebrews consider the deficiency of all outward goods and thence take the spoiling of their goods with joy for although it cannot be denied but that a twofold goodness they have 1. Of Nature 2. Of Use Vide Notes in Phil. 4.11 Doubt This spoiling of the Hebrews goods was a sin a great sin because committed against the people of God and how could they rejoyce in the spoiling of their goods Charity rejoyceth not in iniquity but rejoyceth in the truth 1 Cor. 13.6 He who rejoyceth in sin is a partaker of the sin Ezech. 25.6 Rom. 1.32 Respon Nor did these Hebrews rejoyce in iniquity nor did that joy proceed from the sin of those who spoiled them but from the fruit of charity and love proceding from that occasion unto the Hebrews It was an argument unto them of Christ's love to them to account them worthy to suffer for his sake This was the Apostles Argument Act. 5.41 It was an argument unto them that they also loved the Lord Jesus since for love of him they suffered the loss of all things It was St. Paul's argument Phil. 3.9 it was an argument that they were conformed to Jesus Christ and made like unto him in his sufferings unto which all believers are predestinated Rom. 8.29 Observ 1. Note here an example of obedience to that hard precept To suffer for righteousness sake yea to suffer the spoiling of those goods which most men love and admire and the spoiling of them with joy Mysticé Observ 2. If the true Hebrews took the spoiling of their goods with joy with how much more joy shall they take the spoiling of their evils The evil one hath his goods it 's to be feared in many Hebrews Luk. 11.12 When the strong man keeps his palace all his goods are in peace but when a stronger man cometh c. who is that but the Lord Jesus who comes upon the stronge one Esay 40.10 For so ye read him called Maherâ—shalal-hash-baz Esay 8.3 It is he alone who can thus bind the strong man and spoil his goods what a joy will it be to us when we can say with our Saviour The prince of this world cometh and he hath nothing in me Observ 3. A wonderful effect of the Spirit of God in the hearts of the true Hebrews who not only suffer the loss of their goods with patience but accept and entertain the spoiling of them with joy Observ 4. An evident mark of a true Christian spirit The Hebrews not only suffered evil the spoil of their goods for Christ's sake but they took the spoiling of their goods with joy Abel lost his life and all he had for righteousness sake but his blood cryed from the earth for vengeance against his brother Gen. 4. Jeremy suffered also of his Brethren but he prayed to the Lord to wreak vengeance on them And when Zachariah the son of Jehojada was slain he said the Lord require it But the true Christian spirit suffers all things and rejoyceth in its suffering Col. 1.11 To all long-suffering with joyfulness The Apostles suffered disgrace were beaten and went away not only patient but rejoycing that they were accounted worthy to suffer shame for his name Act. 5.41 Exhort 1. Imitate this glorious pattern of the Hebrews suffer losses crosses injuries of all sorts The Apostle tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glory in our faith and indeed well we may if we know what it is if it draw not backward but put us on forward to the saving of the soul Heb. 10. It is then a most holy faith Jude a most precious faith 2 Pet. 1. But how precious how holy soever it is
who like their father Ishmael have their hand against every man and every mans hand against them And I would to God there were not too many such even of those who would be thought to be the only doers of the Word But that we all ought to be doers of the word and not hearers only may be proved undeniably from the parts of it For 1. As for the Evangelical Word no man I suppose makes question of it if any do our Saviour will resolve him Matth. 7. Where he taught his Auditors not to be hearers only but to do his sayings and in that general commission Matth. 28. he commands them to teach all nations to observe all things whatsoever he had commanded them 2. And as little doubt is there to be made of the Law For do we make void the law through the faith of the Gospel God forbid yea we establish the law Rom. 3.31 For Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 For verily I say unto you saith our Saviour till heaven and earth pass one jot or one title shall in no wise pass away from the law till all be fulfilled for it immediately followeth whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them shall be called great in the kingdom of heaven Matth. 5.15 19. Now both legal and Evangelical word teacheth us To love the Lord our God with all our heart with all our soul with all our strength with all mind and our neighbour as our selves to be perfect as our heavenly Father is perfect to cleanse our selves from all pollution of flesh and Spirit and perfect holiness in the fear of God To depart from evil and to do all good To put of the old man or the old conversation according to the Syriach and put on the new To dye unto sin and live unto righteousness To keep the Sabbath i. e. to cease from our own works and to keep the Lords day or do the works of God The first is our conformity unto the death of Christ The second to his Resurrection So that the Gospel requires of us as much obedience as the Law for measure and degree if we consider these and the like places well Matth. 5.18 19 48. 2 Cor. 7.1 and 13.11 Col. 3.14 Tit. 2.12.13 Revel 22.14 compared with vers 18.19 And the reason may appear from mans just and due subordination to the Will of God which is reasonable and just because proceeding from a manifold right of Creation preservation redemption covenant and forfeiture And upon these the Throne of Gods Dominion is erected and into these as into the first principles and foundation of obedience the whole Word of God is finally resolved 1. He is the Lord our Maker our Creator and this is the end of our Creation we are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 2. This is the end of our predestination for we are predestin'd to be made conformable to the Son of God who went about doing good 3. The end of our election for we are chosen that we may bring forth fruits 4. This is the end of our Redemption for therefore Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works This was figured in Ruth the type of the Gentile Church saith St. Jerom who being redeemed by Boaz a figure of Christ in whom is our strength brought forth Obed a servant or doer according to that in the Hymn that we being redeemed out of the hands of our enemies may serve him in holiness and righteousness all the days of our life All which howsoever most true yet is there no Divine Truth so much opposed as this and that by all sects of Christians Disputes are endless I 'l but briefly name and resolve some of the principal doubts But if Believers in the Word are saved what need we be doers of the Word If less will serve the turn what need we do more Why should we be prodigal of our obedience why is this wast 'T was the question of Judas who bare the bag and is the tenent of some whose gain I fear is their godliness who measure their Religion by the purse and make choice of that which is the easiest and best cheap But though Believers of the Word be saved yet not those who believe the word of promise only as ignorant men conceive For Faith is an assent to Divine Truth which is not only that of promise but as well that of precepts prohibitions and comminations And God is as well to be believed when he commands forbids and threatens as when he promiseth for as his promise and his oath to the obedient are two immutable things Heb. 6.18 So Heb. 3.18 are his threatning and his oaths to the disobedient But howsoever it be true that Faith alone justifieth yet that faith justifieth not which is alone as all agree But as the Bride-groom Cant. 6.8 9. saith his Spouse is one yet there are saith he sixty queens and eighty concubines and virgins without number Faith hath her Train and Retinue of other Graces attending on it inwardly joyned and united to it and inseparable which cannot be severed from it 2 Pet. 1.5 Add to your faith c. 8.11 For from the assent of the mind unto Divine Truth which we call Faith The soul advanceth it self and is carried out unto the thing believed in a double act of hope For God who is objectum beatificum and in God who is the Author actus fruitivi But these acts of Faith and Hope have an eye at a mans own proper good and look no further Indeed they go out of a man to purvey for that good yet so that they return home again and rest there as a man goeth forth to the Market to buy himself meat yet eats it not there but at his own house But thus a man should make himself his own end And therefore this Faith and Hope cannot be saving alone but must be acted unto Gods honour which cannot be done but out of Charity and thus by works is faith made perfect saith our Apostle By reason of this near conjunction and union of Faith with Love the holy Ghost in Scripture useth Faith and Obedience the one for the other neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 ye have the same sentence Gal. 6.15 only Obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God And where the one of these is denyed there the other is denyed also Rom. 10.16 All have not obeyed the Gospel Why so For Esaiah said Lord who hath believed our report Deny the consequent
thine Isaac thy joy thy delight upon the Altar upon the patience O how seasonable an exhortation is this in this perilous time when the Lord comes to take vengeance on those who are disobedient unto the Gospel of Jesus Christ O how little is that thought upon which ye read Act. 3.22 23. Mich. 6 6-14 Ezech. 21.10 Marg. Offer up thine Isaac I speak not here only of that exorbitant mirth that joy of wild asses Esay 32.14 Doubtless the true and spiritual joy must be offered up upon the Altar the patience of Jesus Christ There is a true joy which yet is not permanent with us at continues not 1 Cor. 7.30 O thou son of Abraham to thee be it spoken arise early as Abraham did let it be thy business we rise early about what nearly concerns us and is there any business more nearly so nearly concerns us as our souls God saith to Abraham go into the land of Moriah And he saith to thee Chald. Paraph. Go in terram divini cultûs where God is worshipped even into thine own heart and spirit Joh. 4. Go and offer up thine Isaac there if it be a vain hope such as Abraham hoped against Rom. 4.18 if it be worldly fear such as we must not fear 1 Pet. 3.14 't will vanish if good 't will remain if a worldly sorrow such as causeth death 't will perish if godly sorrow 't will abide 2 Cor. 7.10 If a carnal joy 't will be consumed like the Ram on the Altar if a spiritual joy 't will continue if it be a good hope fear sorrow if it be joy in the spirit if the true Isaac it will come off alive 4. Abraham our father was justified by works when he offered up Isaac his son upon the altar The words are in the form of a question was not Abraham c which form affirms more vehemently I appeal to thee was it so or no 1. What works are these 2. What justification c 3. How was Abraham justified by works when he offered up Isaac c 1. What works Works are either 1. Such as are elicited and drawn from us by the command of the Law and works of righteousness which we have done Or 2. Works which proceed from faith intrinsecally which are here to be understood Abrahams works of faith and not only the aggregata opera the many several works comprized in that one the offering up his son But also all Abrahams other works of Faith his humility his peaceableness generally his obedience 2. Justification is properly making righteous and therefore as Universal Righteousness is either 1. the ceasing from Evil or else 2. the doing of Good Isai 1.16 17. So Justification is either 1. the removing of sin and evil and not imputing of it or 2. Positive making righteous as light removes darkness and enlightens the air Because this latter consists not in indivisibili nor is wrought all at once therefore there are in it divers degrees to which a man may be said to be more just and righteous than he was before 1. Of the first of these removing sin Justification cannot here be understood as if then Abraham should be justified and acquitted of his sin when he offered up his Son for that is rather to be understood when he departed out of his own Country which is a figure of departing from sin Psal 45. forsake thine own people and thy fathers house 2. Nor first and simply can it be understood of the second way of Justification as if God then began to make him Righteous when he offered up his Son for we read that his Faith was before counted to him for Righteousness when he believed the promises of God Gen. 15.6 3. Abraham therefore is understood to be here justified by works when he offered up his Son in that now he made a further progress in Righteousness he was now more Just more Righteous than he was before Qui justificatur justificetur adhuc Rev. 22.11 3. How was Abraham justified by works when he offered up his Son Some conceive that Abraham was justified by works because his works justified and declared his Faith This is not true for to whom did Abraham declare his Faith but to God by this act and then Abraham should not be said to be justified but his Faith which is no where said to be The works whereby Abraham is said to be justified proceed intrinsecally from Faith I say intrinsecally not only as Faith is an inward principle from whence works proceed but as the works of Faith are as it were coessential and connatural with it so that Faith cannot be without them and therefore it is called the obedience of Faith Rom. 1.5 and 16.26 And thus Abraham by Faith obeyed Heb. 11.8 Yea hence it is that Faith and Obedience are taken for the same as I shewed by many Examples before There is a great deal of dispute about these words whereas if we consider them well our Apostle here divides the controversie for having said that Abraham was justified by works c. He confirms what he had said by saying Abraham was justified by Faith and so he interprets the Scripture herein to be fulfilled vers 23. Gal. 3.5 6. So that according to the Scripture to be justified by Works in sano sensu and by Faith are all one and the same Psal 106.30 31. And this will appear yet more evident and plain if ye consider what the same Apostle saith concerning the works of Faith how intrinsecal inward and intimate they are with the nature of it vers 26. even as near and inward as the form soul spirit and life are unto the body which nor lives nor breaths nor can be said to be such without the form soul spirit and life but rather a carcase of Faith than true justifying Faith for as the body without the spirit is dead so faith without works is dead also God is said to justifie the ungodly i. e. to make him who is ungodly a righteous man by taking away his ungodliness from him 1. The Reason on Gods part is that great design of erecting and setting up his Righteousness again in the earth and renewing man according to his own Image in Righteousness which is not in habitual only but also in practical and actual Righteousness in all Graces in all Virtues and virtuous actions 2. In regard of Abraham by whom God would erect his Righteousness He was to be not only a Righteous and a Faithful man but a pattern also of Righteousness by Faith unto all Generations and so a Father of the Faithful and therefore God was pleased in him to declare what kind of Faith what kind of Righteousness by Faith what kind of Justification he required of all Abraham's Children not by a dead and unprofitable Faith but by a living vigorous and operative Faith a Faith working by Love for was not our Father Abraham justified by works Thus a man is justified by words Matt. 12.37 By thy words
God said Seek ye first the Kingdom of God and all things shall be added unto you In these times of imminent danger canst thou securely have recourse unto thy Father Rely upon him for safety Thou seest how Abraham's Faith wrought by his works when God called him out of his Fathers house and exposed him to the evil world Gen. 12. How canst thou say then thou believest in God the Father While thou hast money or means to procure it or things necessary thou canst then say thou believest in God but when these are wanting how doth thy heart faint How dost thou droop Thou relyedst upon thy Father and his care when thou hadst nothing but him It 's evident therefore thou trusts thy money or means to get money but a Son of Abraham saith as Habakkuk Hab. 3.17 18. Though the fig-tree should not blossom and the labour of the Olive should fail c. yet I will rejoyce in Domino Jesu meo Thou believest not in God who teacheth thee to thrive and get wealth Deut. If a great man should promise thee provision and protection thou couldst believe him God promiseth all things needful and thou believest not him Thy Friend may prove either false and so unwilling to help thee or as the times are he may be impoverished and so unable to do thee any good thy God is unchangeable yet thou canst not believe him and if thou darest not trust him for the less how canst thou rely on him for the greater If thou canst not believe him and rely on him for the things of this life how canst thou trust him for the eternal life By works faith was made perfect 1. What is perfection 2. How is faith made perfect by works 1. A thing is said to be perfect cui nihil deest according to that Jam. 1.4 That ye may be perfect wanting nothing 2. Faith may be said to be made perfect either intrinsecally and inwardly Or extrinsecally and outwardly 1. Intrinsecally and inwardly as when the form is added unto the matter as in the living creatures when the body hath the accomplishment of the soul and therefore the form of a thing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation and accomplishment of it when patience hath the perfect work it is perfect And thus Faith is made perfect saith the Apostle Jam. 2.26 for howsoever Faith in the abstract nature of it may be described an assent unto Divine Truth yet this faith is not said to be perfect faith until it work by love As any artificial thing hath indeed a form whereby it is and may be said to be what it is as an house a ship c. but then it is said to be perfect when it hath obtained the end for which it was made as the ship to sail the house to be inhabited or dwelt in Now the believing man is made for good works Eph. 2.10 2. Extrinsecal and so the end is perfection now 1 Pet. 1.9 the end of your faith the salvation of your souls Faith may be said to be made perfect when we obtain that end whereat Faith and Works and all aim Observ 1. Faith and other graces have their degrees of perfection in believers See Notes on 1 Thess 4.1 from faith to faith Rom. 1.17 Observ 2. As belief is made perfect by good works so by evil works unbelief also is made perfect Rom. 1.16 17 18. Eph. 4.13 15. telling us of the obedience of Faith but appertaining to the Gentiles vers 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desperantes Vulg. Lat. When men departed from the Faith once delivered to the Saints into what a deluge of wickedness do they fall Jud. vers 3 4. This comes to pass by reason of that fear and faintness of the heart whereby the soul dyes as it were from the life of Faith in it Gen. 45.26 Ezech. 16 30. Thus is all the wickedness of the Jews referred to weakness i. e. unbelief Thus Heb. 10.38 39. then unbelief seizeth on the soul and then Satan enters Eph. 2.2 Joh. 3.36 1 Thess 2.16 Act. 13.41 Hab. 1.5 The man who is afraid to trust God he steals at length becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence the fearful and unbelievers Revel 21.8 Observ 3. The Doctrine of Justification by works in a good sence derogates nothing detracts nothing at all from the free Grace of God no nor arrogates any thing nor adds any thing at all unto mans merit or desert 1. It derogates nothing at all from the free grace of God It 's all his the beginning of our faith and confidence Heb. and the end of it 1 Pet. 1. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 This Doctrine not only not derogates from Gods honour but it much more makes for Gods honour Surely the light of the Sun appears more glorious that it not only dispels the darkness of the night but becomes Pater Diei enlightens every part of the air And it is more for the credit of the Physician that he not only takes away the diseases of his patient but makes him a sound able man The Lord Jesus is the light of the world and it is more for his honour that he not only takes away the sins the darknesses of the world but that he enlightens the whole man that there is no part dark Luk. 11.36 It is more honourable for that Sun of Righteousness that great Physician who comes with healing under his wings that he not only cures the diseased souls but makes them able by his Spirit against the contagions of temptations and strong and able for every good work This was meant by all those whom our Lord cured of their maladies they mere made every whit whole as he Joh. 7.23 Thus Peter's wifes Mother was not only cured of her disease but was presently so able as to minister unto Jesus and made so whole as to carry her bed Joh. 5.11 And unless the Lord thus went through with his work it could not be truly said of him it is God that justifieth or God is the justifier of him that believes in Jesus which would not be true if God justified in part and left the rest for man to do And can we think that this adds any thing at all to mans merit or desert It is one of the greatest follies in the world and absolutely the greatest arrogancy and pride yea Sacriledge in the highest degree to assume what is properly God's unto a man's self The Lord Jesus professeth that the Son can do nothing of himself Joh. 5.19 and 14.10 His humanity was instrumentum Deitatis And what then can the vain proud Adam do Ought not he to pray that he may be an instrument a tool for God to work withall As the Apostles related what God had done with them Act. 15. It is true it is a great honour vouchsafed unto man by the great God that he works his works in him and is pleased to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
this word being plural in the singular number as Castellio here turns it gloriam Martin Luther Herligheit and after him the Low Dutch and also our printed English Translations Glory The Reason why the Spirit of God expresseth this Glory in the plural number is because in Scripture when divine things are signified in their fulness the words are put in the plural number thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 thus very often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesses are in the Hebrew which we express only in the singular number not without injury to the Hebrew Text Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. and the great promise of partaking of the Divine Nature is expressed in the plural number 2 Pet. 1. thus Glories in the Text import fulness of Glory Another reason there is from the word opposite hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings which is plural and therefore the holy spirit would counterpoise them with the like weight of Glory The Reason why these Glories must follow the sufferings is the justice of the Father 1. In regard of Christ who therefore highly exalted him Phil. 2. and therefore he is said to be crowned with glory and honour for the suffering of death Hebr. 2.9 ought not Christ to suffer and so enter into glory 2. In regard of those who are Christs the justice of God who hath promised is engaged unto them yet lest we should seem to stand upon terms of commutative justice the Lord who hath promised is just when he performs his promise but bountiful and gracious also when he doth so both because these Glories in worth infinitely exceed our sufferings 2 Cor. and because the promise of Glory was made out of Grace the Apostle therefore wisely joyns both together I have kept the faith c. henceforth is laid up for me a crown of Righteousness which God the righteous judge shall give me 3. Another Reason may be given for this more proper to the next point Observ 1. Note here in what method and order the holy spirit hath placed these things of greatest moment sufferings leading unto Christ and glory after these sufferings The like Scriptures we have if we suffer with him we shall reign with him if we die with him we shall also live with him Observ 2. This method of the spirit is notable and quite contrary to that wherein the world instructs her Children for men are taught first to believe that they shall reign with Christ inherit glory honour immortality and eternal life and then to follow Christ in his sufferings then to die with him then to cut off the offending foot and offending hand and pluck out the offending eye and all this in way of thankfulness Quanto rectius hic St. Peter puts the Passions first and the Glories after Observ 3. The God of Glory prescribes his Servants their work first to be done and promiseth them their reward afterward Prov. 3. first they are wise and humble then God gives them Grace and Glory first they die and then they live first they suffer and then they reign if we suffer with him that we may also be glorified with him Rom. 8.17 The God of this world proceeds with his servants in a quite contrary method he gives them their reward in hand that present good which they desire the Hypocrites seek for honour at the hands of men and that their Master gives them Matt. 6. They have their reward Luk. 16. My son saith Abraham remember that in thy life time thou received'st thy good things and Lazarus his evil things he therefore now is comforted and thou art tormented Thus he himself foretells his Apostles and Disciples sufferings lest they should be offended Joh. 16.1 2. Axiom 4. The spirit of Christ in the Prophets witnessed before hand the sufferings of Christ and the glories that should follow The spirit witnessed of the sufferings of Christ The sufferings of Christ testified by the spirit are either in the spirit or flesh 1. In the spirit thus in Adam when his innocent nature in us was murdered Rev. 13.8 Thus when the good motions and inspirations of the holy spirit are quenched Hebr. 6.6 of these the ceremonial services and types under the Law testified the Lambs in the daily sacrifice The Reason of this Testimony of the Prophets touching the suffering of Christ and the glories following may be for the prevention of scandal which the Lord in wisdom foresaw would follow the Cross and therefore these sufferings must be foretold Thus the Apostle tells us that Christ crucified was a stumbling-block to the Jews 1 Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence our Lord sending answer to John Baptist's question whether he were the Christ or not saith The blind see the lame walk to the poor the Gospel is preached and blessed is he that is not offended in me Matt. 11. Observ 1. Hence appears the Antiquity of the Christian Doctrine touching salvation and the means conducing thereunto This the spirit testified unto the Prophets from the beginning of the world Observ 2. St. Peter here and the rest of the Apostles teach one and the same thing that the Prophets of old have done yea the Apostles in the New Testament required the very same Righteousness of God which was required before under the Old Testament even the righteousness of God by faith not imagined by fancy but such really and truly wrought in us by the spirit of Jesus Chrst Rom. 3.21 St. Peter useth the like method Acts 3.24 and 5.30 and 22.14 whereby they shew that the Law of Christ differs not from the Old Law but that both have the same founder and authour that the same God who gave the Law commanded also the Gospel to be preached yea St. Paul testifieth the same more largely Act. 26.22 23. Observ 3. Hence it appears as from manifold other Scriptures that the Doctrine concerning the Deity of the Son of God and holy spirit is no new Doctrine but that which was well known unto the holy Prophets Observ 4. Hence also it 's evident That the holy Prophets of Old spake not of themselves but by the dictate and instinct of the Holy Ghost so the Psalms which we say of David c. are indeed dictated by the spirit of God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore the Psalmist about to propound a parable saith I will incline mine ear unto a parable Psal 49.4 so that the doctrine of the Prophets as well as of the Apostles is the Testimony of the Holy Spirit That Spirit by which the Old Prophets spake and wrote was the spirit of Christ Thus we profess in the Nicene Creed that Christ spake by the Prophets The Scriptures or writings of the holy Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by divine inspiration they are testimonies of Gods spirit 5. The Prophets searched what and what manner of time the spirit of Christ that
To speak evil of no man as impossible to be kept Add here unto that evil speakings are most operative and hurtful to the backbiter himself Who is reckoned up among those whom God hates and gives up to a reprobate sense or mind Rom. 1.29 30. And shall not inherit the Kingdom of God 1 Cor. 6.10 2. And in like danger are they who willingly receive an evil report and drink in the poison of an evil tongue and therefore the Apostle having given a catalogue of those who are given up to a reprobate mind and among them the Backbiters Rom. 1.29 30 31. vers 32. who knowing the judgment of God that they who do such things are worthy of death not only do the same but have pleasure or consent to them that do them Object But may we not speak what is true The report of anothers sins is a true report I do him no wrong will some man say I speak but the truth Answer The question is not about speaking the truth but about evil speaking a man may speak the truth and nothing but the truth yet be an evil speaker To say concerning thee a Merchant or Tradesman that thou art worth nothing or so much worse than nothing perhaps the report is true but doth not this report diminish thy credit in the world Are not the words against thy Neighbour Thou wouldst not that these or the like words should be spoken of thee And why then shouldst thou speak them of thy Neighbour Ought not the rule of the Law and Prophets yea of Christ and his Gospel to be observed Whatsoever ye would that men should do to you do ye the same to them è contra How often shall ye hear in this case such an answer as this If he speak but the truth let him speak and spare not So desperate men are like those Psal 12. Our tongues are our own c. But our Lord speaks this to his Disciples Whatsoever ye would c. Matth. 7.12 2. It was true which Doeg spake 1 Sam. 22.9 10. yet Psal 52.3 David calls it a lye Thou hast loved evil more than good and lying rather than to speak righteousness for although the matter of Doeg's speech was true yet was his intention false and lying for hereby Doeg would imply that Abimelech the Priest conspired with David against Saul for that end were the words spoken and Saul so understood them which David calls devouring words vers 4. and how many they devoured ye read 1 Sam. 22.18 19. Observ 1. The Apostle implyeth that there are many ways of evil speaking 1. Lying 2. Speaking truth with soyling anothers name 3. Exaggerating anothers faults 4. Misinterpreting what is good as spoken or done to an evil end 5. Commending coldly frigide laudare turpius est quam gravitèr vituperari 6. If we add to these flattery blaspheming reproaching strife derision cursing swearing murmuring boasting whispering lasciviousness censuring judging the vices of the tongue are numberless it 's the common vent of the corrupt heart There is a proneness in us at the least to speak evil one of another Wicked men cloath themselves with cursing Psal Repreh Those who have not laid aside their evil speaking their rash and false judging of others their groundless uncharitable censuring their causeless bitterness one against another and all this for Gods sake directly contrary to the Apostles Doctrine 1 Cor. 4. Judge nothing before the time until the Lord come c. yet they lay all their bitterness their judging their censuring their evil speaking upon the Spirit of God as if that warranted them to rail and blaspheme and speak evil one of another of things and persons which they know not Nor let them think to cover themselves with our Lords Just invectives against the Scribes and Pharisees Matth. 23. whose hearts he knew and what enemies they were and the like yet are to the Lords inward and spiritual righteousness Let them not through their unjust censures false judgements and evil speakings indifferently upon all men as mad men throw stones and care not whom they hit who are not of their judgement Whereas they pretend the Spirit of God as if their invectives were the Spirits Oracles and Dictates let them know that they grieve the Spirit of God by their rash groundless false judgements and evil speakings one of another Let them consider and lay to heart that good exhortation of the Apostle Ephes 4.30 31. Grieve not the spirit of God whereby ye are sealed unto the day of redemption Let all bitterness and wrath and anger and clamour and evil speakings be put away from you and all malice Exhort Lay aside evil speakings Let our Neighbours name be precious unto us as it is to him O how needful is this advice when there is scarce any meeting of men but one or other absent suffers by them Consider Beloved whether it be so or not When two or three are gathered together in Christs Name he is in the midst of them they speak of the Law But when two or three detract back-bite deride the absent is Christ among them Is not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slanderer among them The Wise Man gives the same good counsel Prov. 4.24 Put away from thee the frowardness of the mouth and let the perversness of the lips be far from thee Nor would this counsel be so needfull did we well consider how precious a thing a good name is and how great injury we do our Neighbour when we rob him of it A good man hath many kinds and degrees of goods whereof the most precious are those of the mind and heart which we call spiritual such are the fear of God Faith Hope and Love This treasure we bear in an earthen vessel a body an house of clay supported by a brittle uncertain life The goods of the body are health wealth beauty We also have every one some share of outward goods which we call goods of fortune or goods of name Our Spiritual goods no man can take from us except we will All the goods of our body and those of fortune as they are called depend upon the life so that he who takes away the life with it he takes away all Now good things of body fortune and name have their worth and esteem according as he who hath them valueth them The wisdom of God which best knoweth how to set a value upon all goods prefers a good name before all outward wealth in the world Prov. 22. Many will make conscience of robbing their neighbour in the least of his wordly goods It is the first counsel the Apostle gives to those who have put on the New Man Let him that stole steal no more And should we not be much more consciencious in abstaining from the greater goods those of our neighbours name O beloved if for every idle word that men shall speak they shall give an account in the day of judgement how much more for
unto what I then delivered vide Conc. in Gen. 6.14 Matth. 24.37 38 39. 2 Pet. 3.5 6 7. 1. They are kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word as the Lord decreed to destroy the old world and when the time came that he had appointed he spared it not So the Lord hath decreed to destroy the present evil world and reserves it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word until the time he hath appointed And as then he spared not so neither will he now spare that as when the old world had wearied his long suffering then the decree brought forth So now 2. As the old world is opposed to the world that now is 2 Pet. 3.6 7. So likewise the old world is opposed unto the new heaven and the new earth wherein dwells righteousness vers 13. and what old world must that be but the world of iniquity Jam. 3.6 which lies in wickedness or the wicked one 1 Joh. 5.19 Whether we understand the world of ungodly men in concreto or in abstracto the world of ungodliness and iniquity Certain it is as the Lord spared not the old world so neither will he spare this 1. Not the world of ungodly men The reason why the Lord will not spare this evil world of ungodly men is taken from the Analogie and resemblance it hath unto the old world For as Noah's days return a new so in reason the old world the world of iniquity that must return with it and that the same old world of iniquity is returned anew and that cum faenore with a large improvement and increase no man so blind but evidently sees it 1. We have the luxury lasciviousness and intemperancy of the old world 2. We have the violence much more he that was made to be as it were homo homini Deus as it were a God unto his neighbour is now become homo homini daemon 3. We have the idolatry of the old world both outward and inward 1. The old outward idolatry is only covered with a new name the thing the same for though the Romanists can distinguish between idolum and imago c. See Notes on 2 Cor. 5.17 2. Our inward idolatry much more 1. The false God Mammon wealth and riches which is the great Idol which most men almost ex professo worship and covetousness is idolatry 2. The Idol Tammuz i. e. voluptuousness which Vulg. Lat. calls Adonis Ezech. 8.14 Mulieres plangentes Adonidem 3. The Idols in our hearts Ezech. 14 3-7 4. We have the same if not greater imperiousness every man thinking himself fit to rule all others and ambitious of such authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when hardly one of a thousand is fit to rule and most commonly the fruitless shrub the briar is more desirous of rule than the fruitful fig-tree vine or olive Ecclus 38.27 5. Another reason is God is the same both in the former and latter world the same just Judge and there is the same reason of his judgements both denounced and issuing forth against the old world and their sensuality violence injustice ungodliness impenitency and abuse of Gods mercy patience and long-suffering Add Gen. 7.4 The Lord will destroy all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2. Every thing that exalts its self 2 Cor. 10.5 Observ 1. The Spirit of God here useth an example of the old world to warn this after world of the destruction Examples of both kinds are vitae fulcimina notable props of life if good encouraging us to the like good if evil terrifying us with the like evil The Lord therefore is wont to make the former evil doers examples unto after ages lest they become like unto them So Jer. 7.12 Shilo Hos 11.8 Admah and Zeboim and 2 Pet. 2.6 the old world Sodom and Gomorrah are examples to those that live ungodly Observ 2. God the Maker of the world is not a meer natural agent such an one dcstroys not nor can destroy his own work his action is uniform but God is a free Agent so that as he hath made so he can and will marr and destroy the work of his own hands especially that which hath first depraved and marred it self as Esay 27.11 it is a people of no understanding therefore he that made them will not save them and he that formed them c. And Gen. 6.7 I will destroy man whom I have created Observ 3. If the Lord spared not the foolish and ignorant world that had little or no knowledge of God and Divine things how much less shall he spare the great knowing world and the teachers of it who are turned from the way of truth errantes in errorem ducentes There is a threatning of the Chemarim Zeph. 1. which hath had in part and must yet have accomplishment 2. As the Lord will not spare in concreto the world of ungodly men So neither the world of iniquity in abstracto Mysticé Observ 1. There is a world of iniquity Vetera sunt veteris hominis vitia saith Anselm these are called old sins Psal 79.8 2 Pet. 1. Sometimes the old man an old garment the old corrupt understanding the old perverse will c. See Notes on 2 Cor. 5.17 moral old things Reason threefold ibidem The Lord will not spare this old world it is his main design to destroy it Dan. 9.24 Amos 9.7 8. The eyes ef the Lord are against the kingdom of sin it must not reign in our mortal body Rom. 6. Observ 2. As there is an old world so is there a new world a new heaven and a new earth 2 Pet. 3. The Lord promiseth a new world a new state of things Esay 42.9 New things these are to come to pass unto a people that shall be born Psal 22.31 1 Pet. 1.23 A people that should be created a new Psal 102.18 Born of the Spirit and renewed and created by it Psal 104.30 Esay 51.16 and 65.17 18. new creatures 2 Cor. 5.17 All which did not point at the first coming of Christ in the flesh for St. John Revel 21.1 tells us that he saw a new heaven c. when many things should come to pass which yet have not since our Lords coming in the flesh vers 3 4. Surely these are to be understood of that state which the Apostle had attained unto 2 Cor. 5.16 17. which is now to appear in these last days of the spirit So St. John saw the new heaven and the new earth the new inward and new outward man the new life in the divine Nature when the first heaven and first earth were passed away when we know Christ no more according to the flesh but he that is in Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creation all this comes to pass when there is no more sea of wickedness the wicked is as the sea Esay 57.20 when we are partakers of that divine nature having escaped the corruption that is in the world through lusts I shewed before
so continue dark obscure and unknown and then it may be asked why were they written if they should never be understood Or else 2. It must follow that the great Prophet the Lord Jesus Christ must appear in the Spirit of prophecy to take the vail of misunderstanding off all Nations Esay 25.7 and to be a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reveiling of the Gentiles Luk. 2.32 For the vindicating of his truth from false glosses and erroneous interpretations imposed up it by presumptuous men And therefore he promised to send Prophets and Wise men c. Matth. 23.34 These were not the Prophets sent before Christ came in the flesh nor the Apostles which were already sent but such as in after time even in the these last days he promised to send men in whom as in the old Prophets the Spirit should be Wise men endued with Wisdom from above Scribes learned in the letter of the Scripture and taught unto the kingdom of God And the Lord fore-faw great need there would be of such by reason of the old serpent that deceiveth all the world Revel 12.9 for surely if there must be an old deceiver there must be Prophets c. who might undeceive the world And if there must be another Jannes and Jambres who must withstand Moses there must be another Moses even he that was promised to come like unto Moses even the Lord Jesus Christ and many prophets wise men and scribes who must make the folly of Jannes and Jambres manifest unto all men like as theirs also was 2 Tim. 3.8.9 Whence it is that this last time is called by one Tempus Prophetarum even the time of such Prophets as our Lord promised to send And therefore when St. John had discovered the old Serpent and the beast that deceives those who dwell on the earth Revel 12.9 and 13.14 Rev. 14.6 He tells us of an Angel preaching who is a Preacher of Righteousness even Jesus Christ in the Spirit by the Ministers of the Spirit and Preachers of Righteousness to whom the Lord Jesus Christ imparts his testimony which is the Spirit of Prophecy Rev. 19.10 And therefore this present Generation is seriously to be admonished that we take good heed lest in these last days when the Lord Jesus Christ shall fulfil and make good his promise and send prophets wise men and scribes I say we are seriously to be admonished to take heed that we be not the men who shall fulfil the part of that prophecy that when the Lord sends such we do not kill and crucifie them c. O Beloved let us not be too soon resolved that we understand God's truth Let us judge nothing before the time until the Lord come in the spirit and preach righteousness unto us Hos 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he teach or preach righteousness unto you until he vouchsafe unto us his Spirit of Truth the eighth preacher of righteousness who may lead us into all truth Joh. 16.17 Observ 6. See how the preachers of Righteousness must be qualified they are the Preachers of the eighth day who have their commission from the eighth preacher of righteousness for so these heavens declare the glory of God Thus the Apostles understood Psal 19.4 1. They are compared to the heavens lifted up above the earth by contemplation of divine and heavenly things 2. Large and spread abroad by Faith working by Charity which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 Vulg. Lat. firmamentum 3. Shining by their wisdom Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that make men wise unto salvation Marg. Teachers the wisdom of such men makes their face to shine Prov. yea turning many unto righteousness and so shining as the Stars for ever and ever Dan. 12. 4. Always calm and serene by tranquility of Spirit The peace of God rules in their hearts Col. 3.5 Moved of their intelligence by their obedience 6. Giving their influence by instruction in righteousness pluunt justum Esay 45 8. and Hos 10.12 7. Thundring by reproof and correction as the sons of Zebedee Boanerges sons of thunder Mar. 3.14 Such as shake the heavens and the earth and the sea and the dry land Hag. 2.7 which the Apostle explains of the eight days Preachers Heb. 12.26 8. Lightning by their good works which men may see and give glory to their father which is in heaven Giving all good unto the earth and receiving nothing from it 9. Most pure from the filth by integrity and holiness of life 10. The dwelling of the great King Anima justi sedes est sapientiae These are the preachers of righteousness the preachers of the eighth day or day of the Spirit even the preaching days as the Psalmist calls them Psal 19.2 Day unto day uttereth the word of wisdom even that word which in the beginning was with God and was God Joh. 1.1 Repreh 1. Those who hear not the eighth preacher of Righteousness they are such as in the days of Noah waited and expected the mercy and forbearance of God when the Lord required obedience they said the Lord is merciful Repreh 2. Those who hear but obey him not but prefer the service of iniquity before the service of Righteousness How often hath the true Noah called us out of the perishing world to come into the Ark of his Church yet we rather chuse to perish with the world than to come into the ark How often hath the true Moses invited us to come out of Egypt Repreh 3. This reproves the renewed old world and pretending new world of their false righteousness yea of their improved and extreamly encreased unrighteousness as the Lord promised the Spirit should do Joh. 16.8 9 10. The comforter shall reprove the world of sin of righteousness and judgement 1. Of sin because they believe not in Christ who takes away the sins of the world 2. Of righteousness because Christ goes to his father and we see him no more terras Astraea reliquit righteousness hath forsaken the earth because iniquity abounds 3. Of judgement because the prince of this world is judged for the wicked doth compass about the righteous therefore wrong judgement proceedeth Hab. 1.4 The true Righteousness of God hath been long time and yet is compassed about kept under and suppressed not only by open and manifest sin but also by false righteousness and counterfeit holiness For these are the two Thieves between whom the Righteousness of God is crucified the one of them is said to have been an Egyptian the other an Edomite Egypt was full of false gods Porrum cepe Foelices gentes quibus haec nascuntur in hortis Numina They worshipped not only stocks and stones as other Nations did but beasts as the Serpent and Crocodile and the Ox whence the Israelites borrowed their Calf-worship yea the Herbs in their Gardens Porrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth straits such is the chosen strictness the voluntary or will-worship which the
from the holy Ghost 1 Cor. 12.3 So we confess in the Lords Prayer thine is the power Matt. 6.13 yea so his that without him we can do nothing Joh. 15.5 Yea thou shouldest have no power at all except it were given c. Joh. 19. The blind man saw as much Joh. 9.33 If this man were not of God he could do nothing Yea the Prophets confession is generally true Lord thou hast wrought all our works in us Isai 26.12 And that of our Saviour whatsoever is born of the spirit is spirit Joh. 3.6 so that the words make a good sence if really understood or according to the thing And so it serves for our instruction reproof exhortation 1. Observe our emptiness and barrenness by nature of all spiritual good such an emptiness and voidness as was before the world was made Gen. 1.1 Jer. 4.22 23. such a barrenness as is in the earth before Gods Seed be sown in it such as in the womb of Elizabeth who was called barren till she conceived John upon the message of the Angel Gabriel so barren was the womb of the blessed Virgin till upon the message of the same Gabriel she conceived Christ Even so barren is our nature Beloved of all good till by the power of God so Gabriel signifieth it conceive John i. e. the grace of the Lord for the remission of sin and amendment of life for the very least degree of Grace in the Soul is born of God so weak and impotent so barren and empty is our nature until that holy thing be born in us Luk. 1.35 until Christ be formed us Gal. 4.19 Observ 2. It is not the will of our God that our nature should be so barren of the heavenly seed that man should be so void of the things of God he complains of it Jer. 4.22 23. They are sottish children and have none understanding c. I beheld the earth and lo it was without form and void c. a manifest allusion to the old Creation But was it his will that the earthly man should be thus barren and void of all the heavenly things the things of God Surely no Isai 45 18. Thus saith the Lord that created the heavens God himself that formed the earth and made it he hath established it he created it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in vain not that it should be empty no he formed it to be inhabited that the things of God that God himself might dwell in it and Man might be an habitation of God in the spirit Ephes 2. ult and that the new heaven and the new earth should be inhabited with Righteousness And therefore the Apostle having spoken very high words in commendation of his own Person and Office and his fellow Apostles 2 Cor. 2.15 16 17. especially if understood according to the Latin Text ad haec quis tam idoneus who is so fit as we are He prevents an objection that might have been made against that high commendation of himself and then we are not saith he sufficient of our selves to think any thing as of our selves Observ 3. Observe the overflowing goodness of our God he is and ever hath been happy and blessed in himself yet would not contain all his own goodness within himself but abounds and overflows even to the filling of Man with his goodness of his fulness Nature is filled we have all received of his fulness even Grace for grace our sufficiency it is of God Observ 4. Observe whither to refer whatsoever is good in us c. Every good thought and will and work 't is born of God for we are not able to think any thing of our selves c. and not only wisdom it self is the gift of God but also to know that God is the giver of wisdom that 's a gift saith the Wise Man And it is God that worketh in you both to will and to do Phil. 2.13 And truly Beloved I very lately observed in many of you to my singular complacency this Divine Birth this heaven born good-will and bounty like that of the Macedonians of whom St. Paul writes 2 Cor. 8.1 The Apostle calls their good will and bounty the Grace of God bestowed on the Churches of Macedonia how that in a great tryal of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality A bounty like that of the Israelites 1 Chron. 29.5 where the Prophet David having made a motion Who is willing to fill his hand this day for the Lord First the chief of the Fathers offered willingly Then vers 9. The people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord. Then vers 10. David blessed the Lord before all the Congregation and vers 13. Now therefore our God we thank and praise thy Glorious Name But who am I saith he and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee As for me in the uprightness of my heart I have willingly offered all these things and now have I seen with joy thy people which are present here to offer willingly unto thee O Lord God of Abraham Isaac and of Israel our Fathers keep this for ever in the imagination of the thoughts of the heart of thy people and prepare and establish their heart unto thee Repreh 1. This reproves those who pride themselves in their Graces whether Gratiae gratis datae or gratum facientes which are born of God in them as that they know more than others do that they are more sober more bountiful more just more eloquent than others are that they can talk better of Divine matters than others can are not these gifts of God are they not heaven-born and who makes thee to differ from another 1 Cor. 4. Repreh 2. Others there are who glory in their improvements of their nature as if they could sublimate it and advance it even unto Grace Thus vainly Pharaoh King of Aegypt boasts Ezec. 29.3 The great Dragon that lies in the midst of the rivers and faith my river is mine own ego feci memet ipsum so the Latin we turn it better I have made it for my self But that Translation will better fit these vain boasters who from the pride of that great Dragon say in effect most absurdly that they make themselves that they themselves make the fountain of Living Waters in themselves O no not unto us Lord not unto us not to our desert saith the Chaldee Paraphrast but unto thy Name give the Glory for thy Mercy and for thy Truths sake Psal 115.1 Repreh 3. But a third sort are hence reprovable who having themselves conceived the Divine birth in their souls or conceived and fansied only that they have conceived despise and reject all others who have not received the same measure of Grace which they have done like proud Hagar who
host Judg. 7.22 And even thus that which is born of God overcomes the world For Midian is no other than the false judgement So Midian signifieth a cruel enemy to the Israel of God judging falsely of Gods people and the things of God and these the true Gideon breaks in pieces and dasheth one against another so Gideon signifieth Thus God confounded the language of the Babel builders one by another and dispersed them Gen. 11. And when they draw their tongues like a sharp sword and shoot out their arrows even bitter words suddenly do they shoot at the upright as the Psalmist speaks The Lord divides their tongues as David prays divide their tongues O Lord for I have espied iniquity and strife in the City Psal 55.9 And therefore this victory of Christ over the false judgement it 's said to be according to the day of Midian Esay 9.4 5. 2. Thus Christ destroys the Philistins 1 Sam. 14.20 by setting every mans sword against his fellow The Philistins are drunkards as the word signifieth Now there is a two-fold drunkenness 1. With wine and 2. With opinion and they are both extreme enemies to the people of God And therefore the power of Christ proceeds so in us for the conquest of these Jonathan went against these Philistins i. e. the gift of God So Jonathan signifieth and so Christ calls himsef The gift of God Joh 4.10 Eph. 4 7. And thus he sets one opinion against another and so confounds and infatuates them They are drunken saith the Prophet but not with wine they stagger but not with strong drink for the Lord hath poured out upon you the spirit of deep sleep and hath closed your eyes Esay 29.9 10. And because this drunkenness of opinion is always accompanied with hypocrisie vers 13.14 Therefore the Lord said For as much as this people draw near me with their mouth and with their lips do honour me but they have removed their hearts far from me and their fear towards me is taught by the precept of men therefore behold I will proceed to do a marvellous work and a wonder for the wisdom of their wise men shall perish and the understanding of their prudent men shall he hid The Lord mingles amongst them a spirit of giddiness and infatuates them makes them fools one by anothers reasoning oppositions of science falsly so called 1 Tim. 6.20 till they come to their wits end and so become fools in this world that they may be wise 1 Cor. 3.18 2 Cor. 10.5 3. The like we may judge of the conspiracy of Ammon Moab and the inhabitants of Mount Seir against the people of God 2 Chron. 20.23 when the bastard and false religions figured by Ammon and Moab fight and overcome the Edomites the earthly minds and then fall at difference among themselves and destroy one the other Such conflicts as these there are within us had we acquaintance with our own hearts and spirits and could discern them Thus that which is born of God overcometh the world remotely and mediately And all these victories I ascribe unto Christ's restraining Grace 2. That which is born of God overcomes the world immediately And here the Combat is not between sin and sin but between the spirit and the flesh grace and sin good and evil virtue and vice righteousness and unrighteousness Christ and Belial that which is born of God and that which is born of the Devil Thus charity overcomes envy humility pride liberality covetousness patience anger sobriety drunkenness chastity incontinency piety prophaness and hypocrisie And generally all that which is born of God overcomes the world all that which is born of the Devil If we enquire into the causes of this victory I shall name only two 1. The Spirit of Christ the efficient cause Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary the one to the other 2. The glory of God the final cause of all these victories 1 Cor. 1.27 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things despised hath God chosen yea and things which are not to bring to nought the things that are that no flesh should glory in his presence that according as it is written he that glorieth let him glory in the Lord. The uses are 1. Of Instruction 2. Reproof 3. Comfort 4. Exhortation 1. There are contrary births in us struggling and striving for mastery like the twins in Rebecca's womb Judge in your selves Beloved do ye not find the conflict in every one of your souls Doth not the flesh lust against the spirit and the spirit against the flesh Is there not an enmity between the seed of the woman and the seed of the serpent Do we not perceive the same enmity continued in our hearts Do we think that the Lord hath sworn in vain that the Lord will have war with Amalech from generation to generation Exod. 17.16 this war we read first there and Josuah leading the Israelites against Amalech we read also Saul fulfilling this oath 1 Sam. 15. where the Lord sends him to war with Amalech David also maintains the same war 1 Sam. 3.30 Mordecai and Esther also continue the fulfilling of it Esther 8. and 9. And do we think that this war is now ended The Lord hath sworn that he will have war with Amalech from generation to generation both under the law and under the Gospel And where now shall we find this war continued Where else but in every one of our hearts There 's an Amalechite there there 's a spawn of the Devil some of the Serpents seed that declines and sways the people from their obedience unto God and so licks up the people So properly Amalech signifieth and with this Amalech the Lord and that which is born of God will war from generation to generation These are those enemies which our Lord fore-tells of Matth. 24. That a mans enemies shall be those of his own houshold And this Amalech these enemies the Lord will destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an hidden hand So the Greek interpreters render the words The Lord sware that he will have war with Amalech c. Even by the hand of Christ the power of God he had horns coming out of his hand and there was the hiding of his power Hab. 3.4 And by these he maintains war with the spiritual Amalech from generation to generation 2. But emnity may perhaps be dissembled smothered and conceiled and no hurt come of it Is the enmity of the world such No the world is a troublesome importunate and implacable enemy such as exerciseth enmity in fighting and troubling as David complains Psal 56.1 Man would swallow me up he is daily fighting and troubling me The Title of the Psalm is The Dove of the Congregation of them who
are a far off These thing were written for those that come after as he speaks elsewhere The Dove is the figure of the holy Ghost and that mourns and laments with an unutterable groaning for the opposition and fighting of the earthly man against it And therefore wickedness it self in the original hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble and unquietness Such anxiety such care such trouble our spiritual enemy stirs up in us And therefore the Devil our spiritual enemy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer one who makes us work and labour a troublesome contentious and deadly enemy Do ye not find him so Beloved look I beseech you into your own souls and examine well the motions there Rom. 7.21 22.23 24. I find a law that when I would do good evil is present with me for I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death 3. Such a fighting enemy is sin but an enemy cannot be said to fight unless it be sought withal and therefore that which is born of God fights with the world and all the Worthies Joshua and all the Judges David and all the Kings are types of him 4. The issue of this fight is prevailing that which is born of God let us observe this in a type or two Haman's wise man tells him Esth 6.13 That if Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shall not prevail against him but shall surely fall before him Haman was an Amalechite who turns away the people of God from his service and worship Mordecai was a true Jew one inwardly a true penitent his name signifieth repentance amara contritio bitter contrition and Esther the hidden invisible Church Amalech is to be overcome by an hidden hand the hand of God the power of Christ in the true Jews and the penitent ones Gaza endeavoured to suppress Sampson but in vain he escapes safely out of their hands and carrieth away the Gates and Bars of the City Judg. 16.1 2 3. Gaza signifieth strength the power and strength of our spiritual enemies with whom the true Sampson grapples and overcomes them For stronger is he that is in you than he that is in the world 1 Joh. 4.4 And so that is verified of our Saviour in the type That the gates of Hell shall not prevail against the Church of Christ thus he is said to overcome a Lion i. e. the roaring Lion the Devil thus he is said to have overcome more at his death than in all his life as Christ by his death overcomes all his spiritual enemies When we duly receive the Sacrament as now we are about to do we shew forth the Lord's death 1 Cor. 11.26 We are now conforming our selves unto the death of Christ and God grant that it may be as truly said of us that by this our conformity unto his death all our spiritual enemies may be subdued in us that by this death we may overcome more than in all our life before All those victories in Joshua Judges the two Books of Kings and Chronicles they all signifie the spiritual victories of Christ and his Church that which is born of God overcometh the world 5. This is a certain and infallible sign unto us that Christ is born in us the Apostle exhorts us to try the spirits whether they be of God or no 1 Joh. 4.1 Doth any Spirit in thee destroy the world in thee It is an evident proof that Christ is born in thee so the Apostle reasons 1 Joh. 4.4 Ye are of God little children ye have overcome the world because greater is he that is in you than he that is in the world And therefore when any new Spirits are born and arise in our hearts enquire as Joshua did Art thou for us or for our enemies Josh 5.13 14. If he appear for us he will destroy our spiritual enemies in us O Beloved there are many Spirits gone into the world which are indeed for our enemies which tell us that our spiritual enemies cannot be overcome and so weaken the hearts and hands of God's people if we take Physick and it works not the cure 't is not good so a Plaister if it cure not nor Doctrine if it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholsome or sound This reproves those who take no notice of God's work in their own souls how quick-sighted are we in all things else He who should take our part and help us to conquer our outward enemy we should ever account our selves his friends his servants Christ is conquering our spiritual enemies in us who takes notice of it Nemo in sese tentat descendere nemo Who is there that enters into his own heart to discern what the Lord is working there Who considers the work of the Lord and the operation of his hands Let us search and try our hearts Beloved there is a world of iniquity in the heart of a man which the Lord would demolish and destroy out of it and therefore as the Devil casts his darts into our heart so doth the Lord his the inspirations and motions of his holy Spirit which he darts into our souls when he sends many a sad thought into our hearts by reason of our sins and fights against the Devil by the sword of the spirit which is the word of God But who takes notice of this work of the Lord There 's not any one such thought befalls us but proceeds from his holy spirit and how commonly are such thoughts entertained Tush man be chearful these are sad melancholly fancies thoughts wash them away in a cup of wine go into some merry company Psal 92.4 5 6. Mark I beseech ye what the Lord saith to such Esay 5.11 12. Wo unto them that rise up early in the morning that they may follow strong drink that continue until night till the wine enflame them and the harp and the viol and the tabret and the pipe are in their feasts but they regard not the work of the Lord neither consider the operation of his hands Hence it comes to pass that the malignant party grows strong in us the Devil builds up his strong holds and the work of the Lord goes not on in us And what comes of it Psal 28.4 5. Give them according to the work of their hands pay them that they have deserved for they regard not the work of the Lord nor the operation of his hands therefore shall he break them down and not build them up Wisdom builds the house and folly pulls it down with her hands Yea the Lord gives up such wicked hearts to the spirit of errour Ahab will not believe Eliah 1 King 22.21 22. Who therefore shall perswade
Ahab that he may go up and fall at Ramoth-Gilead And there came forth a spirit and stood before the Lord and said I will perswade him I will be a lying spirit in the mouth of all his Prophets And he said Thou shalt perswade him and prevail also Ahab was deluded by his false Prophets who humoured him in his sins so that Elijah and Micaiah were accounted his enemies because they told him the truth and would have put him in a way of subduing his true and spiritual enemies his covetousness and pride And I doubt not but it is the condition of many of us that we listen only to such Doctrine as sutes most with our pleasure and ease and if we hear any other that sets us upon Duty self denyal mortifying and crucifying our lusts we count such our enemies because they tell us the truth Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusions that they should believe a lye that they all might be damned who believe not the truth but had pleasure in unrighteousness 2 Thess 2.10 11 12. The Devil fights against thee by false tongues like sharp arrows thou provest angry and pettish the Lord was working thee to a resemblance of himself He was despised and rejected of men a man of sorrows and acquainted with grief He would now demolish thy pettish and angry distemper and work thee to a likeness of himself in patience and meekness what hope is there that thy spiritual enemies should ever be subdued when thou hatest thy reprover and him that discovers them unto thee Consol I hate iniquity and I find the greater opposition that must needs be Job had his name from his enmity against all iniquity the Devil used all his Engines to oppress him but ye have heard of the patience of Job To those who are cast down by sight of their sins be not dejected poor soul God is beginning a good work in thee O but I perceive my lusts very strong and potent in me an enemy must first be discovered before he be overcome while thou wast yet in thy sins and overcome by them thou wast at ease and perceivedst them not thine enemies Rom. 7.7 8 9. This is meant by Luke 11.21 When the strong man armed keeps his palace all his goods are in peace He let the Jews enjoy peace while they were subject to him but now the stronger man is come and begins to grapple with the enemy now thou losest thy former peace O but I find a great confusion in my soul that thou mayst do it cannot be avoided a conflict there must be and that of long continuance before the enemy be overcome There was long war between the house of Saul and the house of David 2 Sam. 3.1 but the house of David waxed stronger and stronger and the house of Saul weaker and weaker And there is great reason this contention should be very long we had deeply plunged our selves into sin that 's easie to do Sed revocare gradum superasque evadere ad auras Hic labor hoc opus est To be able to get out again it will cost a great deal of pains a great deal of strugling besides the Law that discovers our fall and our enemies that keep us down that 's weak by reason of our flesh Rom. 8. Grant the Law were strong yet if we be weak what help is in it Recipitur ad modum recipientis Mean time despair not poor soul there 's hope there will be an end of this conflict to thy comfort if thou be of David's side there will be an end of that conflict between the seed of the woman and the seed of the Serpent when the seed of the woman shall break the serpents head when the true David shall tread Satan under his feet yea under thy feet Rom. 16.20 only be thou of David's followers only observe how they are qualified that are his followers Psal 101.3 I hate the works of them that turn aside How long wouldst thou endure a course of Physick if thou wert sure at length to recover Christ is the best Physician that hath undertaken the cure he comes speedily to thy succour he hath wings and healing under them How long wouldst thou endure a sute at Law if thou wert sure to overcome Thou hast the best advocate the Spirit of God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16.21 Exhort Not to hinder the work of the Lord Let God arise and his enemies be scattered we keep him under and will not suffer him to arise What enemies we are to our own souls Let patience have it's perfect work 't is that by which we possess our souls if we lose that if we hinder the work of that we lose our souls and then wo be to them that have lost patience saith the wise man let the truth free we hold it in iniquity we our selves bind the stronger man as the Jews bound Sampson if we let him free he 'll conquer all our spiritual enemies and make us free if the truth make ye free then are ye free indeed That which is born of God overcometh the world God hath a world yea worlds and the Devil hath a world one at least Setting aside all other significations of the world less pertinent unto this place of Scripture here it signifieth especially 1. The sin and evil of the world the lusts of the flesh the lusts of the eyes and the pride of life 1 Joh. 2.16 2. Or worldly men that lye in sin and evil either the world of wickedness as S. James calls it Jam. 3.6 or the wicked of the world 2 Pet. 2.5 which that which is born of God is here said to overcome Overcoming is the act of him who prevails and is superiour in contention of which victory is the event and issue which is two ways obtained faciendo and patiendo by doing and suffering 1. Victory obtained by doing is the plenary and full conquest of sin and sinful men of the world 2. By suffering is the indefatigable and unweariable enduring the assaults of the world and worldly men with a final frustrating and wearying of them as an anvil and adamant wearieth him who strikes it And both those wayes the first born of God overcomes the world For 1. as the Lion of the Tribe of Judah as a King he actively subdues every enemy and treads the arch enemy under his Saints feet Rom. 16. And 2. as a Lamb he also passively overcomes every enemy Revel 17.14 These shall make war with the Lamb and the Lamb shall overcome them for he is the Lord of Lords Isai 63.3 I have trodden the wine-press alone and of the people there was none with me This is the kingdom and the patience of Jesus Christ Revel 1.9 And as Christ the first born of God so the Saints who also are born of God they overcome the world They subdued kingdoms wrought righteousness
the flesh because they are bred in us and agree well with our corrupt nature they seem to be our friends but they can never be made subject to the Law of God and therefore they are indeed enemies of God and our enemies Thus the water of the Fountain Styx differs neither in colour nor scent from other water but if it be drunk 't is deadly The like we may conceive of our dangerous and hurtful lusts how friendly and agreeable to our nature so ever they appear unto us Wisd 1.14 15 16. Thus on the contrary we take that for our enemy which is indeed our friend thus the Law of God is indeed our friend and we ought to consent and agree with it that it 's good and of this our Saviour speaks Matt. 5.25 Agree with thine adversary while thou art in the way with him And they are our true friends which reprove us and bring us to accord and agreement with the Law of God Levit. 19.17 And therefore the Saints of God because they further one another to such concord and bring one another into friendship with God they are called friends 1 Joh. Thus we hate the Law when it reproves us for our misdoings for howsoever veritas lucens amatur surely the light is good Eccles yet redarguens odio habetur a scorner hates him that reproves him Amos 5.10 Thus Gods Truth and the Preachers of it are taken for enemies Art thou he that troubles Israel 1 Kings 18.17 and hast thou found me O mine enemy saith Ahab to Elijah 1 Kings 21.20 and 22.8 I hate Michajah because he prophesieth not good concerning me but evil Am I become your enemy because I tell you the truth But we need not seek Examples so ancient O the gross mistake of this otherwise most knowing age we are commanded to hate our inward enemies and these we love we are commanded to love our outward enemies and these we hate O but we have found out a devise to save our selves from that imputation of hating our outward enemies entitle them to God feign them but Gods enemies and then hate them persecute them c. See Notes on Matt. 8.25 The world is a troublesome and importunate and implacable enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Beelzebub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Devil a roaring Lion Yet the world is a weak enemy the flesh is weak if for us and as weak if against us for to be fleshly and to be weak they are all one The Aegyptians are men and not God their horses are flesh and not spirit Isai 31.3 Observ 1. The wonderful power imparted unto the Saints that are born of God they fight with the world and prevail Observ 2. It is no good argument then of a perfect regenerate man that the spirit lusts against the flesh c. that he would do good c. The Apostle applyes this measure to little children Gal. 4.19 and 5.17 Observ 3. This is a certain and infallible sign of a regenerate man and that Christ is born in us and that we are born of God when we overcome the world Observ 4. This is a certain proof and demonstration of our spiritual resurrection from the death of sin into the life of righteousness for as the first born Son of God approved himself to be the Son of God by his resurrection from the dead Rom. 1.4 so the Saints by following him therein Consol But alas may the poor dejected soul say I find my self too weak to withstand so strong enemies yet despair not The Saints out of weakness it self were made strong and waxed valiant in fight But I am overcome by every vain desire Hast thou at least a desire not to be overcome Hast thou a desire to conquer persist and continue in that desire and good will and God will add power The people shall be willing in the day of thy power Psal 110. Christ the power of God is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.14 yet even that good will is born of God 't is a Grace and God gives Grace for grace the grace of power and strength for the grace of good will But alas I have many enemies and now I revolt from them they are more exasperate more fierce against me As when the Jews revolted against the Chaldeans or Aegyptians they were the more eager to bring them under again And thus I find it in my soul I have Chaldeans and Aegyptians there devils and sins and their lusts which fight against my soul so that I may cry out as the Prophets servant did when he saw the Syrians or Aramites encompass the City 2 Kings 6.15 for even such Aramites encompass my soul What Aramites are they pride and haughtiness of spirit and deceit and the curse which attends these so Aram signifieth The Prophet David complains of these spiritual Aramites Psal 10.1 6 7. The ungodly is so proud that he cares not for God nor is God in all his thoughts his mouth is full of cursing deceit and fraud Against these he prayed and so do thou Let not the foot of pride come against me nor let the hand of the ungodly cast me down And then fear not the Aramites if thou be one of Elisha's servants Elisha's no I am a servant of the Lord Jesus Christ Why that 's the true Elisha God the Saviour so Elisha signifieth Art thou his servant The Lord open thine eyes and thou shalt see that there are more with thee than are against thee vers 17 18. Do thou also pray unto the Lord and thou shalt see thine helpers so the Prophet did Psal 55 11-18 You tell me of David David had his falls and foil'd he was by his spiritual enemies more than once True he was so but he was foil'd that thou mightest not be foil'd he sinned that thou mightest not sin And therefore St. John 1 Joh. 1.10 having said if we say we have not sinned we make him a lyar and his word is not in us he presently adds 1 Joh. 2.1 My little children these things write I unto you that you sin not The foils of David and others of Gods Saints they are left like Sea-marks that we might not shipwrack our Faith either on Sâ—ylla or Charybdis presumption or despair Besides though it be true that we have all of us our weaknesses God help us yet is it not possible that we may attain to as great strength as David had Is it presumption to hope for it It is a promise to be performed in these last days Zach. 12.8 And he that is feeble among them shall be as David at that day and the house of David shall be as God c. But alas I find it not so Lean upon the Lord and thou shalt renew thy strength it is a promise Esay 40.31 But they that wait upon the Lord shall renew their strength they shall mount up as Eagles they shall run and not be weary and they shall walk and not faint
〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power towards us who believe according to the working of Gods mighty power which he wrought in Christ when he raised him from the dead Ephes 1.19 7. To believe that the world and other enemies of our Salvation are overcome to our hand without our operative our fighting and overcoming Faith so that we need not overcome them through Faith is to believe a manifest lye And therefore we may justly reprove 1. Those who overcome not the world who pretend it cannot be done and 't is no marvel if they find it otherwise who give the reign unto their lusts and keep under the motions of Christ's Spirit as if we had such a custom as the Jews had at Easter and let loose Barrabbas and hold Christ the truth of God in iniquity 2. Those who overcome not the best part of it struggle they do a little and are a little perswaded to be Christians but Herod was more valiant in God's cause and had more Faith than these men he heard John gladly and did many things Mar. 6.20 3. But others are so impotent and weak and so far they are from over-coming the world that they cannot over-come the least part of it not a toy A little gain though never so little over-comes them and they betray their strength they accuse Judas for betraying his Lord for thirty pieces these think themselves good Christians yet betray him for far less A cup of wine or strong drink over-comes them even to drunkenness and the least injury nay it may be but a seeming injury makes them yield to their passions and lay down the bucklers and cast away the shield of Faith Oh how weak is thine heart Ezeck 16. 4. But what shall we say to those who joyn with the world conform themselves unto it are in league and friendship with it yet notwithstanding perswade themselves that they are born of God O the foolish and fantastical perswasion of these men The world overcomes them yet such fools they are they think that they have overcome the world they think they are born of God when indeed they are born of the Devil Joh. 8. But the very worst sort of men of all other that are overcome are they who joyn with the world eo nomine to oppose the Saints of God yet would they seem to be born of God as that Sorcerer and false Prophet was called Barjesus who withstood Paul seeking to turn away the Deputy from the faith Act. 13.6 7 8. But the Apostle stiles him rightly vers 10. O full of all subtilty and all mischief thou child of the devil wilt thou not cease to pervert the straight ways of the Lord What should we think of such as being sent to war with the rebels if they should joyn with them make the case thine own thou art by thy Baptism engaged in a war against the Devil the world and the flesh and instead of opposing them thou sidest with them Mean time let us all be exhorted to fight the good fight of faith that we may overcome the world The world is weak and the prime enemy we have to deal with is the flesh now to be fleshly and to be weak is all one Esay 31.3 The Egyptians are men and not God their horses flesh and not spirit But the weapons of our warfare are not carnal not weak but mighty through God c. 2 Cor. 10. The Devil hath his darts his temptations Joh. 13.2 Ephes 6.16 But by faith we quench these darts nos cognoscamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae 2 Cor. 2.11 2 Thess 2.9 10 11. Faith overcomes the Devil 1 Joh. 5.4 5. Sic ars deluditur arte when St. Paul was overcome by the Archers David bad them teach the children of Israel the use of the bow This is written in the Book of Jasher or the upright as the Margin hath it By Faith Shall the Lord find any of this faith in the earth This is true 1. Really And 2. Personally 1. Really so that thing which is born of God overcomes the world This was signified as by other so especially by those Types of Christ Gideon and Jonathan For so as Gideon and his Soldiers with their pitchers Judg. 7.22 and lights overcame the Midianites So Christ born in us overcomes the world for we have that treasure of light in earthen vessels saith the Apostle So also when Jonathan went against the Philistins so the power of Christ in us proceeds in the conquest of our sins for Jonathans name signifies the gift of God which is the same with Christ who calls himself the gift of God Joh. 4. Now as in both these fights every ones sword was against his fellow 1 Sam. 14.20 So it is in the spiritual combat contrary vices overcome one another covetousness overcomes luxury c. These victories are Christ's but more remotely but more nearly the spirit and the flesh fight together in us good and evil when we would do good evil is present with us and when we would do evil good is present with us And God saith to St. Paul 2 Cor. 12.9 My grace is sufficient for thee And he exhhorts us to overcome the evil with good Rom. 12.21 And therefore Christ's victory over the enemies of Salvation is said to be according to the day of Midian when every one overcame his fellow Esay 9.4 for so sobriety overcomes drunkenness liberality coveteousness piety hypocrisie patience anger and pievishness The efficient cause of this is God's Spirit the Spirit of Christ Gal. 5.17 lusteth against the flesh that ye cannot do the things that ye would The end Gods Glory 1 Cor. 1.27 and 31. God hath chosen the foolish things of this world to confound the wise That he that glorieth let him glory in the Lord. Sign Whether we have overcome the world or no The Apostle expresseth this otherwayes by crucifying the world by crucifying the affections and lusts Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Gal. 6.14 The world is crucified unto me and I unto the world If lusts now war in our members how are they crucified If we walk in divers ungodly lusts how are they dead do they walk when they are dead do they fight when they are dead It 's no good argument then of a perfect regenerate man that the spirit rebels against the flesh and the flesh rebels against the spirit as some would have it to be for the Apostle applies this measure of regeneration unto those whom he calls little children Look I beseech you if it be not so See Gal. 4.19 cum vers 5.17 Means of being born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the natural Son of God was so from all eternity the adopted Sons of God are not from all eternity such though foreseen they may be to be such and therefore some means are necessary to the effecting of this these ye read Ecclus. 4.10 Matth. 5.43 to
Rom. 9.6 Now they are the true Israel who walk according to the Rule of Gods Word Gal. 6.16 who are pure in heart Psal 73.1 God is good to that Israel even to those that are pure in heart They who are without guile such was Nathanael Joh. 1.47 Behold an Israelite indeed in whom there is no guile So for persons Judas and Jude they are both the same names Judas not Iscariot Joh. 14.22 Zedechias the Righteousness of the Lord Non omnes Bacchi qui Thyrsos gerunt non omnes coqui qui cultros gestant The like we may say of the name of Christian which every man arrogates unto himself yet alas to what purpose is it to have the Name and want the Seal in your Evidences you will have better assurance than a Name you will have the Seal too 2 Tim. 2. Whosoever names the name of Christ let him depart from iniquity To what purpose is it to have a name and not the nature of a Christian the nature is to be anointed with the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2 20-27 Rom. 8.9 To have a name and not the thing it self thou hast a name that thou livest and thou art dead Revel 3.1 Observ 2. Those things which belong unto God and Christ are more excellent than others are See Notes in Coloss 3.1 Observ 3. The names which God gives are either Beings and Natures or imply Natures and Beings either present or future Thus he called Abram which signifieth an high Father Abraham which signifieth a Father of a multitude Gen. 17.5.15 16. Sarai which is my Princess or my Lady he called Sarah a Lady or Princess which is more large because she should be a Mother of Kings and Princes Kings of People shall be of her He calls his Son by the name Emmanuel which signifieth God with us Isa 7.14 Matth. 1. yet we read not that Christ is ever called by that name but he ever hath and shall have that being Matth. 28. ult See another significant name Isa 8.1.10 Isa 45 1-4 Jer. 20.3 Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17.20 Josh 3.17 and 4.1 Isa 9.2 Ezech. 2.2 I send thee to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they call us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Parallels and Comparisons are an excellent means and way to manifest the difference and transcendency of one thing above another Hence we discern how one Creature excells another and Christ excells all the Creatures Exhort Let us endeavour to obtain such an excellent name there is inbred in most men a desire of getting great names and eternizing their names unto posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ambitious man affects a great name and for that he flatters and fawns and serves and honours and pleaseth and all that he may be great And howsoever the Covetous man seem to neglect it populus me sibilat at mihi plaudo c. Yet though he seem to neglect his own name as to himself yet he aims at it in his Issue and Posterity he desires that his Son and Heir may be some Great Man And this the Prophet David saith is true Adam every man wisheth well to his Posterity This is the Ambition of Church Men common with others they desire to be called Rabbi and affect a name Thus the Babel-builders such truly as many are who think it not they build towring thoughts to get themselves a name Gen. 11. There 's not any sort of men who generally neglect it but the base and ignoble drunkard the wise man gives ye their Character We are born say they at all adventures and we shall be hereafter as if we had never been and our name shall be forgotten in time What then Come on therefore and let us enjoy the good things that are present let us fill our selves with costly wines c. Vice abaseth the Spirit equals the Master to the Servant So Elah King of Israel drinking himself drunk in the house of his Servant Arza 1 King 16.9 was killed Now beloved if men by corrupt nature seek to get themselves an empty name which shall not be eternized but at length shall rot Prov. 10.7 how much rather ought we to endeavour after that excellent name that name which alone is excellent Psal 148.13 The same name is promised unto us Phil. 2. Let the same mind be in you c. and ye shall have the same name 't will quit all our cost 't is like oyntment poured out Cant. 1.3 but much more precious than all other ointments it covereth all our shame and reproach Act. 5.41 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye if we ask any thing in Christs name Joh. 14.14 The Spirits are subdued by Christs Name Luk. 10.17 Observe The great power of Christ he is greater than the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth greater in power he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 9.6 This was figured by Sampson taking away the gates of Gaza that is the power and strength of hell so that the gates of hell could not prevail against him Luk. 11. The strong man armed yet the stronger casts him out 2 Sam. 5.6 7. Arx Sionis this David took 2 Cor. 10 5. the Gibeonites submit themselves i. e. superbi proud men 1 Cor. 15.55 56 57. Exhort To believe in this mighty one this optimus maximus Belief makes him ours Joh. 1.12 Prayer prevails with him Gen. 32.25 note the Centurions Faith and Jacob's he wept and made supplication Hos 1.2 3. therefore turn thou to thy God vers 6. Dehort Take not the Name of Christ that excellent name in vain to take Gods or Christs Name in vain is not only to swear by it or blaspheme it in words but to bear it in vain as the word signifieth Exod. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called a Christian and live like an Antichristian But that we may know what it is to bear it in vain we must first know what it is to bear it as we ought and that 's nothing else but to do or suffer as becomes Christ this worthy name by which we are called as Jam. 2. to do as Col. 3.16 17. 2. To suffer as a Christian 1 Pet. 4.16 he that overcomes i. e. the evil with the good as when I would do good evil is present so when I would do evil good is present with me as Psal 73.15 Qui vincit tentationes peccatorum adversa tribulationum I will make him notable and known by bearing the name i. e. nature of God among men ut quasi Deus dicatur adoptione ego dixi dii estis the name of the heavenly Jerusalem the City of Peace shall be upon him Hebr. 12. it hath nothing old in it my new Name Vt à Christo dicatur Christianus i. e. gratia unctus adest nomen novitatis hinc dignitas procedit hinc Reges
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