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
is false doctrine because it 's strange unto us The Ismaelites thought strange of Gods Commandments Do we obey do we live it do we observe the great things of the Law do we live justly do we love mercy do we walk humbly with our God If we do these things then we shall know of the doctrine whether it be of God or no and not till then otherwise for men to hear and then to go away and tell other things this or that is strange doctrine and not practise it So long as men are estranged from the life of God they must needs think strange of the will of God Sin estrangeth man from his God We may learn from hence a good Rule not to be too hasty in judging any tenent to be strange Doctrine or Heresie and condemning men as Hereticks until we our selves have made tryal of the Doctrine whether it be of God Most men speak evil of things and persons whom they know not The Jews for this reason rejected Christ Joh. 5. because they had not heard the voice of the Father his Law nor seen his shape and therefore how could they receive the Son and his Doctrine when they rejected the Father and his Doctrine of his Law that ought to precede While we are averse from our God his Law is an enemy unto us and therefore it was ordained after the Fall Gen. 3. Eph. 2. Coloss 2. Dehort Let not the Commandment seem strange unto us It is connatural it is conformable unto the Law of Nature that is born with us Rom. 2. Means Cease from thine own wisdom Those who would have the Law written in their hearts they must not kick against it Moses wrote Deuteronomy he tells us after Sehon King of the Amorites was overcome when rebellion and kicking against the Law when all scoffing and jeering at those who urge and lay the Law to us hath ceased That 's Ogg the King of Basan This Sehon dwelt at Heshbon i. e. in the mans own thoughts and these are they which make us think strange of the Law 't is the word in the Text and the Psalmist useth the very same argument Psal 94.11 The thoughts of men are vain Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Thou hast restrained prayer from the Almighty Job 15.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquaint now thy self with God and be at peace so good things shall come unto thee Receive I pray thee the Law from his mouth and lay up his words in thy heart Job 22.21 22. This is the way to be acquainted with thy God Isai 1.16 18. and 30.19.64.24 Jer. 33.3 Call upon me and I will answer thee and shew thee great and mighty things such as thou knowest not NOTES AND OBSERVATIONS UPON ROMANS VIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead will also quicken even your mortal bodies by or because of his spirit that dwelleth in you THe Wise Man moves an Objection concerning Festival Dayes When all the light of every day is from the Sun he answers it himself by the knowledge of the Lord they were distinguished and he altered seasons and appointed feasts some of them hath he made high dayes and hallowed them and some of them hath he made ordinary dayes as the like reason is of men and persons all men are from the ground saith he and Adam was Created of earth he answers the Objection In much knowledge the Lord hath divided them and made their wayes divers Ecclus. 33 7 8 9. As for Festival dayes howsoever the Apostles thought meet to wave and neglect many which the Jews observed according to the Law of Moses yet some they retained as being more mysterious such as are the Passover Pentecost and the Feast of Tabernacles whereof the first prefigured the Death and Resurrection of the Lord Jesus the second the giving of the Holy Ghost and the third the Feast of the Lords Nativity For the Prophet Zachary tells us that the Feast of Tabernacles shall be kept and thus Tertullian and divers of the Ancient Fathers understood the Apostle Coloss 2.16 Let no man judge you in meat and drink or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a feast as the word signifies in part of a feast for one part of it was Judaical and Ceremonial and to be abolish'd another part of it Spiritual and Câ—â—istian and to be retained Nor doth this any way thwart what the Apostle writes Rom. 14.5 One man esteems a day above a day but another man esteems every day 5.9 it 's evident that the Apostle speaks of the weak and strong Christian but come we to the words propounded The Apostle having in the seventh Chapter described the condition of a man as yet under the Law which some foully mistake and pittifully abuse as if it were a description of a perfect Regenerate Man when yet nor Christ nor his Spirit are once mentioned throughout all the dispute from the fifth verse to the 25th In the eighth Chapter he deciphers the state of those who are under the Grace of Christ wherein there is no condemnation as who walk not after the flesh but after the Spirit In these the Spirit of Grace works Life and Peace in the inward Man That they may know whether they have Christ and his Spirit in them or not that body in which sin lived reigned and ruled is dead because of sin now dead in it but the Spirit lives in it because of Righteousness received by the Grace of God and living in it Now the Spirit of God which raised up Christ from the dead not only raiseth up the inward Man but the outward also not the Soul only dead in trespasses and sins but the mortal Body also if that Spirit dwell in us which is the purport of the Text and hath accordingly two parts which are the two Divine Axioms which I shall consider in the Text. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Spirit of the Father raised up Christ from the dead 2. If the Spirit of Him the Father that raised up Christ from the dead dwell in you He who raised up Christ from the dead will quicken even your mortal Bodies by His Spirit that dwelleth in you 1. The Spirit of the Father raised up Christ from the dead We find the Resurrection of Christ attributed unto the Father and His Spirit often elsewhere in Scripture Acts 2.24 Whom God raised up having loosed the pains of death And again vers 32. This Jesus hath God raised up whereof we are all witnesses So Rom. 1.4 Declared to be the Son of God with power accordiâ—g to the Spirit of Holyness by the Resurrection from the dead And Chapt. 6.4 5. Therefore we are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory
of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of is Death we shall be also in the likeness of his Resurrection And 1 Cor. 6.14 And God hath both raised up the Lord and will also raise up us by his own power Besides many other places So that the reason why our Lord Jesus was raised from the dead is considerable in regard of God the Father Col. 3.1 If ye then he risen with Christ seek those things which are above where Christ sitteth on the right hand of God But here may meet us an Objection Our Lord Jesus Christ hath asserted unto himself as the laying down his own Life so the raising it up again Joh. 10.17 I lay down my life that I may take it again No Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take is up again Why then saith the Apostle here that the Spirit of the Father raised up Christ from the dead when Christ himself hath power to raise himself To which I answer The Apostle well knew that worship and honour and glory and wisdom and life in a word that all things which the Father hath are also the Sons Joh. 16.15 And that he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal in all things with God Phil. 2. All this he knew yet he knew also that the Head of Christ is God 1 Cor. 11.3 And that there is a due oeconomy and order of working from the Father through the Son as the Son usually speaks as elsewhere so Joh. 5.26 As the Father hath life in himself so hath he given to the Son also to have life in himself And he saith He lives by the Father Yea the Son refers all he speaks or doth unto the Father And where he saith He hath power to lay down his life and hath power to take it up again He premiseth this Therefore doth my Father love me saith he because I lay down my life that I may take it up again Joh. 10.17 And when he had said He had power to lay down his life and take it again he presently adds This Commandement have I of my Father Verse 18. Whence 1. Observe the truth of Christs Divinity 2. A pledg and earnest of the Resurrection from the dead Col. 3.1 3. How true and faithful the Lord is in performance of his great promise 4. The Authority and Soveraignity of our Saviour Jesus Christ Who hath power to lay down his life and to take it up again 5. The mighty power of our Lord Jesus Who hath abolished death and brought life and immortality to light Mystically then In these words we have the truth of many Types the Mystery of many Histories the accomplishment and fulfilling of many Prophesies concerning the Resurrection of our Lord and Saviour Jesus Christ and the Resurrection of his Disciples with him Our Lord proving his Resurrection to the two Disciples travelling to Emmaus Luke 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Fools saith he and slow of heart to believe ought not Christ to suffer and so enter into his glory and beginning from Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Verse 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalms concerning me And Saint Paul preaching said No other things than the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead And 1 Cor. 15.3 4. the Apostle tells us That Christ died for our sins according to the Scriptures and that he was buried and rose again according to the Scriptures Our Lord tells us that his Resurrection was foreshewed by Moses and the Prophets and in the Psalms so the Apostle cites Moses and the Prophets and here he quotes the Scriptures and again the Scriptures Yet neither our Lord nor his Apostles tell us where Moses or the Prophets or the Psalmist or other Pen-men of the Scriptures foretel Christs Resurrection Surely neither Moses nor the Prophets nor the Psalmist nor any Pen-man of the Scripture hath left us any express and literal testimony concerning Christs Resurrection What then is there to be done what else but with humble and docible hearts to enquire into the writings of Moses and the Prophets and the Psalms and search the Scriptures for Mystical and Spiritual testimonies concerning our Lords Resurrection Such we shall find in Moses Adam cast into a deep sleep and other testimonies might be alledged of Samson David Elijah Elisha c. But come we to Rites and Ceremonies which express the same things Christs Death and Resurrection must be expressed by two things two Birds so the Fathers add the example of the Palm-tree and the Phoenix But that of our Lord is the most fit Joh. 12.24 Verily verily I say unto you except a grain of wheat fall into the earth and die it abideth alone but if it dye it bringeth forth much fruit Some of the Prophets foreshewed this in their own Persons as Daniel and Jonah also some in their testimonies as Esa 61.1 The Spirit of the Lord is upon me because he hath anointed me c. So Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise up unto David a righteous Branch c. The like may be observed in all the other Prophets and out of the Psalms St. Peter in the 2 Acts 23. cites Psal 16. Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And many the like places prefiguring our Lords humiliation and exaltation as Psal 22. But these you will say are Allegories and so they are wherein one thing seems to be spoken in the Letter and History and another meant in the truth and mystery And when was ever that way of expounding Scripture blamed by any who knew and understood the Scriptures So frequent in the word it self is that way of teaching likewise in all the Fathers and practised also by all learned Men from the beginning Let them who are otherwise minded advisedly consider what our Lord speaks to the two Disciples going to Emaus when about to open the Scripture this way for there was no other way touching his Resurrection and Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he O Fools the word signifies properly such as want understanding of Spiritual things who know not how to extract the Spiritual understanding out of the letter therefore it follows and slow of heart to believe Axiom 2. If the Spirit of him that raised Christ from the dead dwell in you he who raised up Christ from the dead will quicken even your mortal Bodies by his Spirit that dwelleth in you These words may be understood either conditionally as the antecedent infers the consequent and so
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle saiâ—h to the Colossians 3.1 If ye be risen with Christ seek those things which are above It 's all one as if he had said because ye are risen with Christ seek those things above so Acts 26.23 for Col. 2.12 he had said expresly in whom ye are risen and the like supposition may be understood here The believing Romans were in Christ Jesus and walked not after the flesh but after or in the Spirit and that the Spirit of him who raised up Jesus from the dead dwelt in them That we may understand this we must know that all men and every man by Creation was designed for an House or Habitation of God and Christ alwayes provided that they believed in God and Christ for Christ dwells in the heart by Faith Thus saith he who is creating the Heavens even God himself who is forming the Earth and making it and stablishing it He hath not created it in vain he made it to be inhabited both the Earth as a race and the Heavens as a prize Esay 45.18 And Wisdom rejoyceth in the habitable part of the Earth and her delights are with the Sons of Men Prov. 8.31 And the Apostle tells the believing Hebrews His house are we if we hold fast the confidence and rejoycing of hope firm unto the end Hebr. 3.6 So that the true Believers are an House or Temple of God and Christ who dwells in them Such Believers were the Romans unto whom St. Paul here wrote yea such believers they were That their Faith was spoken of through the whole World Therefore we may resolve the words in this second Axiom into three particulars and say of them as of all Believers 1. They are the Mansions or House of God and Christ 2. And that God and Christ dwell in them and in every of them 3. That the Spirit of him that raised up Christ from the dead will quicken and enliven his dwelling place will quicken their mortal Bodies by his Spirit that dwelleth in them The first of these is necessarily supposed that Believers are an House of God and Christ an House is a dwelling or a place of abode 2. One Spirit or other dwells in acts and drives every Man whether it be his own innate and natural Spirit of which the Apostle speaks No man knows the things of a man but the Spirit of the man which dwells in him or whether it be the Spirit of this World the Spirit of Antichrist of Error or what other titles the Spirits of Devils have Rev. 16. Or whether it be the Spirit of God which may be distinguished according to divers preparations and operations this is that which is here supposed to dwell in his Believers Ephes 2.10 Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner-stone Whence we may note The Lord and his Spirit dwells in his Believers and consider the honour and dignity of true Believers how near the Lord is unto them This justly reproves those who deny that the Christ of God or his Spirit dwells in those who are Christs yet will they affirm it when they say that the Christ of God and his Spirit dwells in those who are Christs by his graces and the influence of his graces what a bold addition is this to the Word of God where in all the holy Scripture do they find any such explication of Christ or the Spirits inhabiting in his People the Lord and his Spirit dwelling in his Believers Exod. 25.8 and 29.45 46. is turned among them Men are not willing that God should be so near unto them therefore render it among them and therefore unless enforced so to render it they will not turn it in you as 2 Cor. 13.5 It was a principle taken for granted in the primitive times that all knew 1 Cor. 3.17 and 6.19 Men consider not how they thwart those testimonies of the Spirits indwelling recited before But what reason do they alledge for this bold presumption They think it dishonourable unto the Divine Nature and being to dwell essentially and beingly in his People It is true it is a great condescent of the great God and therefore Solomon admires it 1 Kings 8.27 But will the Lord indeed dwell on the Earth behold the Heaven and Heaven of Heavens cannot contain thee how much less this House that I have built The Apostle interprets this Temple to be the Church of God 1 Cor. 3. But while they pretend reverence and wonder at Gods great condescent they consider not that they rob him of his Omni-presency Hence are to be reproved those who disturb the Lord in his dwelling and such who boast of a false gift that they are the House of Gods Spirit yet Satans lusts rule in them But what shall we say to those who deride and mock such as have or endeavour to have the indwelling Spirit in them How dare they scoff at the promise of the great and faithful God hath not the Lord promised his Spirit unto those who pray for it Luke 11. and obey the motions of it Acts 5.32 Do they not know that sleighting is the cause of wrath and indignation that deriding and mocking is the very worst and basest degree of sleighting Impius cum venerit in profundum Peccatorum contemnit The wicked Man rests him in the Scorners chair And dare these men deride the great God and his People Nay do they not know that hereby they discover themselves that they are not of Gods People not meet for the Spirit of God to inhabite And he that hath not the Spirit of Christ is none of his Rom. 8. And if they be none of Christs to whom belong they to whom but Belial There is no medium Christs or Belials they are they are not Christs for they have not nor hope for but deride his Spirit therefore are they Belials i. e. the Devils as the Scripture turns it 2 Cor. 6 This speaks consolation to the Believers and obedient ones they are Gods House his Temple and he will be their dwelling place for evermore receive ye therefore the Lord Jesus into his own House 3. He that raised up Christ from the dead shall quicken even your mortal Body by his Spirit that dwelleth in you It 's strange that some both Ancient and Modern Interpreters understand these words of the last Resurrection when it is clear by the context that the Apostles main scope is the first Resurrection and renovation of the man which first he proves cannot be effected by the Law Rom. 7. then he proves the renewing of the life to be wrought by the Spirit of God in this eighth Chapter and this inference from the Text vers 12 13.
prove as much 4. Besides the last Resurrection as most men understand is of the dead Bodies not of the mortal bodies which are here spoken off 5. The last Resurrection is in a moment in the twinkling of an eye saith St. Paul But this first is gradual and in time the last is the work of God only who raiseth the dead But in the first the works of Faith is required on our parts as I shall shew anon what then is here meant by the mortal Body The Body here is not that which our Apostle calls the Body of sin for that is not to be quickned but to be destroyed Rom. 6. nor is it the mortuum Corpus but mortale not dead but mortal liable to death The Bodies here meant are our natural Bodies even those which we bear about us liable to natural or violent death The Spirit is not said to quicken this Body with a vegetative or sensitive or rational life which it is supposed to have already But with such a life as is to be advanced unto and as it were spiritualized by the Spirit of God For although our natural Bodies live the inferior life vegetative and sensitive yet by a gracious redundance and overflowing of the Heavenly life in the inward man our Bodies are all to be purged and purified from all sinful pollution and sanctified and beautified with all those graces whereof they are capable which although they have their root and original in the Soul and Spirit yet have they their exercise in our mortal Bodies as sobriety temperance charity continency moderation c. for by the actions of our mortal Bodies is manifest what life we live Yea by what other means can we discover the life but by the exercise of it in our mortal Bodies for hereby is made known whether our Members be the Lords or an Harlots 1 Cor. 6.13 The Apostle having said The Body is not for fornication but for the Lord and the Lord for the Body He adds God hath raised up the Lord and will also raise up us by his own power know ye not that your Bodies are the Members of Christ So Eccles 19.20.32 A man may be known by his look and one that hath understanding by his countenance when thou meetest him A mans attire and excessive laughter and gate shews what he is The Apostle speaks home to this 2 Cor. 10.11 Alwayes bearing about in our Bodies the dying of the Lord Jesus Christ that the life of Jesus may appear in our mortal Body for we who live are alwayes delivered unto death for Jesus sake that the life of Jesus may be made manifest in our mortal body or flesh Reason of this may be 1. In regard of God the Father 2. Of Christ 3. And those who are Christs For God the Father he is not once named in this Text though he be mainly concerned in it and the reason is both in this and many other Scriptures lest by frequent use it might become less venerable and so be prophaned for the same reason God is not named in the whole Book of Esther although his Providence Preservation and Government of his Church in that History be wonderfully declared His great Name signifies Being and that was not often mentioned among the Jews The Lord would rather his Being and works should be known than his Name too frequently taken into our lips and may we not learn the like by the same omission not to call our selves too often by Titles and Names of Gods People but rather to let our lives and actions speak what we are But to return from this digression in this reason 2. What is held forth unto us In the Person of our Lord Jesus Christ is signified and required as in the exemplary cause and pattern to be pourtrayed and copied out in the Church and every Member of it If Jesus Christ be raised up from the dead then must the Church be raised up with him from the death of sin and therefore the Apostle reasons from the one to the other negatively and affirmatively If there be no Resurrection from the dead then is Christ not raised 1 Cor. 15.13 and Vers 15. If God raised not up Christ then the dead are not raised God hath raised up the Lord Jesus and will also raise us up by his own power 1 Cor. 6.14 They are one Body and one Spirit acts in both 3. In regard of his Office he is the Saviour of his Body and as the Body is for the Lord so is the Lord for the Body 1 Cor. 6. 2. Again in regard of the Spirit which raised up Christ from the dead it s an Eternal Spirit a mighty powerful Spirit for whereas a Spirit is that whereby every thing is powerful and active that Spirit which hath less matter hath more power how much more the Spirit of God who is a Spirit Besides the more lustful sluggish and idle the object is whereon the Spirit works the more power is required The mortal Body therefore requires a mighty Spirit to quicken and enliven it 3. They who are Christs must be like unto him as his Spouse holy in Body and Spirit 1 Cor. 7.34 Bear his Cross crucify the flesh with the affections and lusts be conformed unto his Image Rom. 8.29 Obs 1. This is a fruitful way of meditating and speaking of our Lords Resurrection Col. 3.1 Obs 2. As there is a renovation or renewing in the spirit of our mind whereby we are raised up by the Spirit of God to think and will to love and desire those things which are above so is there also a renewing or renovation in the mortal Bodies of those who are raised up with Christ and renewed in the spirit of their mind for as the Body partakes of the punishment for iniquity as the Prophet complains there is no soundness in my flesh by reason of my sin Psal 38.7 so both cry out for help unto God Psal 16.9 My heart is glad and my glory rejoyceth my flesh also shall rest in hope Obs 3. Note hence we are by corruption of Nature become dead in trespasses and sins Ephes 2. Examples whereof we have of the wanton Widow and the prodigal Son as well as our own experience Wherefore to be raised with Christ is to be changed from the Spiritual death in sin to the righteous and holy life wherein we have great reason to admire the unspeakable love and mercy of our God Col. 3. This takes away all excuses men are wont to use when in defence of themselves yet lying in their fall and living in their sins they say they have mortal bodies bodies of clay and how can these be quickened to the life of righteousness Did the Apostle think we suppose we had immortal Bodies when he exhorts Rom. 6.19 I speak saith he after the manner of Men because of the infirmity of your flesh as ye have yielded your Members Servants to uncleanness and to iniquity unto iniquity eveâ— so now yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or
Angel Luke 2. What need then have we to be innocent patient perfect holy and righteous Christs righteousness is a perfect righteousness and God hath given him and he hath given himself unto us Certainly if this were all that is to be done it were a very easie thing to be a Christian but we must know that Gods giving infers our receiving But you will say That is easily done for what is more easie then to receive a gift And what gift would we receive more willingly than this Paschal Lamb that he may be ours But we must further know that neither every giving nor every receiving makes this Passover ours for as the Lawyers distinguish there is Donatio mera modalis or ob causam interpositam Donatio mera or meer gift is the transferring the Dominion of a thing without prescribing what shall be done with it or for it so that the Donatarius or he to whom it is given is free and at liberty and may do what he list God gives not his Son upon these terms 2. The Modal giving or giving for some cause is not to be understood for some cause precedent for then it were not free gift but recompense rather or requital But we cannot be before hand with God according to the Apostles challenge Who hath first given unto him and â—t shall be recompenced unto him again For of him and from him and to him are all things to whom be glory for ever Amen Rom. 11.35 36. But Gods giving for some cause is meant for some end to be obtained in us this end the Father intends when he gives his Son God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have the everlasting life Joh. 3. And the same end is also intended by the Son when he gives himself for the Church that he might sanctify and cleanse it by the laver of water in the word of life Eph. 5.26 Thus ye perceive that every giving will not make this Passover ours nor will every receiving make this Passover ours For to receive this Passover or Paschal Lamb is to believe on him so receiving is expounded by believing by St. John To as many a received him gave he power to become the Sons of God even to them that believe on his Name Joh. 1.12 But that 's an easie matter too for who believes not that Christ is his And indeed if every Man may be his own Judge it is a harder matter to find an unbeliever than a believer one who hath not this Passover or Paschal Lamb for his own than one that hath it But every belief makes not this Passover ours for the Devils believe saith St. James and tremble because this Passover is not theirs Nay this belief alone was not sufficient for the holy Apostles themselves to make this Passover theirs for therefore St. Peter exhorts the believers such as were partakers of the same holy Faith with the holy Apostles themselves to add unto their faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly love Charity Wherefore the rather since we may have a false perswasion that Christ is ours when he is not let us give all diligence to make our calling and election sure and so much the rather let us be exhorted in the fear of God to make sure of this Passover that it is truly ours If any of our Temporal estates be called in question what Right and Title we have to what we have Oh how careful we are to make good our Tenure yea so careful we are that we scarce sleep quietly till we make all sure Are we so anxious for the assurance of a temporal estate which we may either be deceived of by fraud or may be wrested from us by violence an estate that can endure with us no longer than for our life which as St. James saith is but a vapour and shall we not much more make sure of our Eternal Inheritance our Right and Title to this Paschal Lamb to make it sure unto us It 's a terrible speech that which St. Paul hath 2 Cor. 13. Know ye not that Jesus Christ is in you except ye be reprobates I I that 's the surest way of having Christ to have him in us and unless we have him so we are Reprobates and Christ is not our Passover But would we be assured that Christ is ours indeed then let us be his indeed My beloved is mine saith the Lambs Wife of the Lamb Cant. 2.16 how doth that appear she adds and I am his And if we can truly say that the Lamb is ours as truly and by the law of Relatives we must say that we are his as in Unity and Love so also in likeness for Amor transformat amantem in rem amatam the love of the lover makes him like the party loved wherefore as the Lamb is innocent so must we be 1 Cor. 18. as he is patient so must we be also 1 Pet. 2.20 as he was perfect so must we be also Luk. 6.40 as he is strong against sin so we also 2 Tim. 2.1 as the Lamb is holy so is the Lambs Wife also Apoc. 19.10 and in a word such as the Lamb is such also must we be shewing forth the Virtues of him who hath called us out of darkness into his marvellous light 1 Pet. 2.9 Now try thy self therefore by these signs and marks of the Lord Jesus whether he be thine and thou his or no for if thou be mischievous and hurtful if impatient and furious if unholy and unclean the Swine the Serpent the Dragon the Lion the Bear and the Wolf may be thine the Lamb is not thine unless it be to tear him to devour him to crucifie him anew If any man have not the Spirit of Christ he is none of his and if Christ be in us the body is dead because of sin and the Spirit is life by reason of righteousness And if the Spirit of him that raised up Jesus from the dead dwell in us he that raised up Christ from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us Rom. 8.9 10 11. But to the end that no man might be deceived but know infallibly whose he is he speaks it painly Gal. 5.19 c. The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness c. But the fruit of the spirit of Christ is love joy peace long-suffering gentleness goodness c. It may be these signs have discovered some man unto himself at least that this Paschal Lamb belongs not to him or at least he is not so sure of it as he seemed to be before 3. Christ our Passover is killed for us or sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both 1. It was kill'd till they had a Temple and Tabernacle Deut.
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
there was this difference between them Moses appeared terrible unto his beholders Christ amiable unto his wherefore 't is added Mark 9.15 They were greatly amazed and running to him saluted him Observe then the ground of that Majesty which is conspicuous in Kings and Princes Christ himself saith by me Kings Reign He hath imprinted in Kings Princes and Governours multum Dei saith Aquinas See Notes on Psal 112. 2. God calls us by the Ministration of his Spirit which is Glory 2 Cor. 3.8 where again we have glorious for so Christ was raised from the dead by the Glory of the Father Rom. 6.4 That Glory of the Father is the Spirit of the Father Rom. 8.11 If the Spirit of him that raised up Christ from the dead shall quicken your mortal bodies by his spirit that dwelleth in you By this Glory and Virtue i. e. by the Spirit and Power the Lord calls us to be partakers of his Glory Christ himself hath promised it Joh. 17.24 Father I will that all they whom thou hast given me be with me where I am that they may behold my Glory All the Saints partake of it even in this life in some good measure more or less for as any body is more or less lucid and capable of light so it reflects it and discovers it unto others So all and every Saint of God according to that capacity receive of this Glory and Majesty as being all called by glory and vertue 2 Pet. 1. for so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Glory of Moses figuring the Law was formidable The people durst not behold the face of Moses That of Christ is amiable and lovely The people were astonished at first sight but then they ran unto him and saluted him Marc. 9.15 And therefore when Moses prayes the Lord to shew his Glory i. e. his face which is Christ Exod. 33.18 vers 19. The Lord faith I will make all my glory to pass before thee Exhort To aspire to behold that Majesty this was the ambition of Moses Exod. 33.18 I beseech thee shew me thy glory This Spirit is that wisdom of a man which makes his face to shine Eccles 8.1 As they who beheld Stephen saw his face shine gloriously as it had been the face of an Angel Act. 6. last This the Apostle speaks plainly 2 Cor. 3.18 We all behold as in a glass the glory of the Lord with his open face So it is opposed to Moses that put a veil upon his face So all our old Translations and the Reformed Churches and are transformed into the same image from glory unto glory even by the Spirit of the Lord which is his glory This is that which in a figure the Lord promised Hag. 2.7 That the desire of all nations should come i. e. Christ and fill this house with glory i. e. believers who are his house Heb. 3.6 Whose house are we for know ye not that your bodies are the temples of the holy Ghost These temples be will fill with glory and majesty Act. 13.15 When Paul and Barnabas entred into the Synagogue of Antioch in Pisidia the Rulers sent to them saying Men and brethren if ye have any word of exhortation to the people say on They call the Sermon wont to be made in the Synagogue by the name of Exhortation And surely it is or ought to be the drift of all our Sermons to exhort unto the duties of the Christian Life and such most what must be my discourse at this time because having not finished this Text the next words contain clean a different matter Sign Every man thinks he hath a store in this self-love makes men conceive all the priviledges of the Saints to belong to them but without holiness no man shall see the Lord A wicked man shall not see the Majesty of the Lord Esay 26.10 Means Is this possible that any man should see the Majesty of the Lord There is a rude draught of Gods Majesty in the creature Rom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 's enough to make men inexcusable who hold that truth in unrighteousness for no man hath seen God at any time The only begotten Son who is in the bosome of the Father he hath declared him Joh 1.18 So that no man knows the Father but the Son Matth. 11.27 In Christ therefore we see the Father As the splendor or Majesty of the Sun cannot be seen in its self but in a glass as through a cloud it may be seen So neither can the Majesty of the Father be seen in himself but in Christ who is the brightness of the everlasting light the unspotted mirrour or glass of the power of God and the image of his goodness saith the Wiseman Sapient 7.16 In him he may be seen But how in him since no man can see God and live Exod. 33.20 Is this sight of Gods Majesty after this life Respon He must first dye that precious death of the Saints Psal 116. He must be dead with Christ he must be conformable to his death and so he shall see the Father And therefore the Lord saith to Moses Exod. 33.21 when he had desired him to shew him his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold there is a place with me or by me as neer as could be That place is Christ himself for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the names of God And so that place was by him indeed or in him rather as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie as the Father is in the Son And therefore it presently follows thou shalt stand upon the rock now the rock is Christ 1 Cor. 10. And therefore it shall come to pass saith the Lord when my glory shall pass by I will put thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a elift of the rock the word in the Syriack Matth. 27. is used for the Sepulchre of the Lord when we are conformahle unto his death and have all affections and lusts dead as it were buried with him then we see the Lord We bear about in our bodies the dyings of the Lord Jesus that the life also of Jesus may be made manifest and appear and be seen in our mortal body This is one means and a second is mutual love and charity 1 Joh. 4.12 No man hath seen God at any time if we love one another God dwelleth in us and his love is perfected in us Thus eye hath not seen nor ear heard nor hath it entred into the heart of man i. e the natural man what God hath prepared for them that love him 3. On the right hand in the highest Let us aspire unto this highest eminency to sit with Christ in the highest God the Father hath set Christ with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1 20-21 And he sets all true Christians there Eph. 2.6 'T is wonderful what the force of imagination is Men fancy to themselves that they are in heaven though they live in their sins and their earthly mind This
nearly concerns us all For hereby know ye the Spirit of God Every spirit that confesseth Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God but this is that spirit of Antichrist 1 John 4.2 3. And know ye not that Christ Jesus is in you except ye be Reprobates 2 Cor. 13. But if Christ be in you the body is dead because of sin and the spirit is life because of righteousness If Christ be born in us he is born in us at least as a Child 1. Where is then his innocency If uncleanness fornication adultery or adulterous thoughts be in us innocency is not in us we are then become not the members of Christ but the members of an Harlot and he that toucheth her shall not be innocent Prov. 6.29 2. If Covetousness be born in us Christ's innocency is not in us He that maketh haste to be rich shall not be innocent Prov. 28.20 3. If Rebellion or Sedition be born in us Barabbas may be born in us Christ's innocency cannot be born in us So Daniel reasoned Dan. 6.22 2. If Christ be a Child born in us where is his simplicity If subtilty deceit and fraud be in us if we go beyond and circumvent our Brother bargaining in any matter we are so far from having Christ's simplicity born in us that we know not God his Father who is the avenger of all such 1 Thes 4.5 6. Then the Serpent hath beguiled us and corrupted our minds from the simplicity that is in Christ 2 Cor. 11.2 3. If Christ be a Child born in us where is his Humility If our heart be lifted up in us if we be proud of wealth or honours where 's our Humility And therefore the Blessed Virgin when she magnifieth the Lord for Christ born in her He hath regarded saith she the low estate of his handmaiden Luke 1. Drunkards are wont to acquit themselves from being proud for drunkenness makes a confusion of all ranks and estates as Abihu and Nadab sought to do and equals the Master with the Servant But the Prophet Habakkuk tells him 't is otherwise Habakkuk 2.5 Because he transgresseth by Wine he is a proud man and he adds another mark of a Drunkard he keeps not at home but at the Tavern or the Alehouse These proud tippling fools they are so swollen with pride and so full of wine that there 's no room for the Spirit of God no room for Christ's humility If neither the innocency nor simplicity nor humility of Christ be born in us how is Christ born in us so much as a Child 'T is true indeed these are but weak where Christ is but new born But let them consider this who think they ought alwayes to be so weak and place their strength of Religion in complaining of their weakness Does the Child continue alwayes a Child or grows it up to riper years Let them also consider this who although they want the innocency simplicity and humility of Christ yet presume themselves able and well grown Christians why Because they find the flesh rebells against the spirit and the spirit agianst the flesh which they take for a sign of a perfect regenerate man He that thus judgeth of himself let him know that he is but yet a little Child if so much in Christianity and for proof of this compare I pray ye Gal. 4.19 with Chapt. 5.17 But though Christ be born but a Child yet is he then a King Is Christ a King in thee Where Christ is born a King there he must rule and reign Esai 9.6 Doth this King bear rule and reign in thee Where he reigns the wild passions the brutish and savage affections as hatred variance emulation wrath strife touchiness and peevishness c. they are tamed and brought under the subjection of the Child that 's born a King though but a Child for Esay 11.6 in the dayes of Christ so 't is in the Chaldee Paraphrast The Wolfe shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Fatling together and a little Child shall lead them And therefore Christ is called the King of the Jews Why what is that to us The true Jews are they who praise and glorifie God Gen. 30.35 And he is not a Jew who is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart and spirit and not in the letter whose praise is not of men but of God Rom. 2.28 29. 1. Let them now consider this who are altogether for an outward worship of Christ Are their affections and passions thus brought under and tamed Do they thus in their heart and spirit acknowledge Christ to be their King and Governour Certainly if so they give him his full and complete worship He made both soul and body and most fit it is he have the reverence of both if otherwise they are but hypocrites but Players so the word signifieth and they make Christ like a King in a Play even such as they were Matth. 27.29 who plaited a Crown of thorns and put it upon his head and a reed in his hand and bowed the knee before him and mocked him saying Hail King of the Jews 2. Let them also consider this who are altogether for an inward worship of Christ and refuse to give him any outward reverence Are their affections so tame Are they thus brought under this Rule Are they such Jews If so yet they are diligent in their obedience Christ made both give him the reverence of both if it be within what hinders but that it be expressed outwardly and because it is not expressed outwardly we may shrewdly suspect it is not inwardly if otherwise they are worse than hypocrites who allow him an outward subjection but these none at all Ye perceive therefore how nearly this Question of the Wise-men concerns us all So do their Reasons 1. They saw his Star whence we may observe the method of our God in bringing men unto Christ He takes men at their work The Shepherds were feeding of their flocks by night and the Angel of the Lord brought them the first glad tidings of Christ come in the flesh Luke 2. The Apostles were at their trade of fishing and Christ called them These Wise-men were beholding the Stars and giving glory to God and God by the Star leads them unto Christ 2. That 's another observation God's gracious condescent unto mankind in taking men by their work by their profession Psal 78.70 He chose David and took him from the sheep-folds from following the Ewes great with young he brought him to feed Jacob his people and Israel his Inheritance He took the Apostles being fishers and made them fishers of men Thus Dionysius the Areopagite as Suidas reports was first brought on
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
of Tenents and opinions 2. The sinfulness of their lives by the uprightness of their own Contraria juxta se posita magis elucescunt Contraries set together appear the more 3. They hold forth the Divine life unto the enemies of Christ which though most amiable and lovely in its self yet is the most hated by evil men who love and hate according to whatsoever themselves are wherefore did Cain kill Abel because his own works were evil and his brothers righteous Men love darkness more than light because their works are evil 2. Even the enemies of Christ kill one another the one hath appearance of Truth which is opposite to the persecutor as two crooked lines are opposite one to other and both to the Truth As the Pharisees were against the Sadducees and the Sadducees against the Pharisees and both against Christ The inhabitants on both sides the river Gambra were both alike evil yet at strife When mankind grows too numerous and burdens the earth it 's one of Gods wayes to put an evil Spirit among the wicked the greatest burdens of it and set their swords one against another and destroy one another Observ 3. Learn hence the goodness of God who hath not permitted the whole man to the power of man as well knowing how mischievous man is to man in his degenerate estate O the Apostatical state of man In the beginning God made the man keeper of his brother Cain asked as of a strange thing but the wise man tells us it was not so Ecclus. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so then one man was a God unto another but now homo homini lupus of your own selves saith the Apostle there shall arise up grievous wolves that shall devour the flock Act. 20. Yea many interpret that Greek Proverb in the worst sence One man is a Devil to another Repreh Men can kill the body by divine permission and ordination Vitae suae prodigus Dominus est alienae vitae which discovers our great vanity in carking and caring and plotting and contriving c. and all for the belly all for the support of the body which is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not in our power as the Stoick saith well In cute curanda plus aequo operata juventus Who bestow so much of their short time in the world in trimming and dressing and crisping and curling and powdering and complexioning and spottings dum moliuntur dum comantur annus est what is it all but to plaister and trim a mud-wall which may and must be thrown down and if not will of its self e're long fall down I am not ignorant what is wont to be said in defence of this vanity that our bodies are the Temples of the Holy Ghost much might be said in answer to this true it is that Spirit and Soul and Body ought to be sanctified wholly 1 Thess 5.23 and we ought to bear God in our bodies Paul was a chosen vessel to bear Gods name and yet is that earthly body but the outward Court of the Temple The Temple wherein God is worshipped is the spirit Joh. 4. as for our outward and material Temples of our bodies how strong how beautiful soever let us remember what our Lord saith of the Temple Luk. 21.5 6. as for the proud decking of this Temple quis requisivit who hath required it ye have seen a spider a long time weaving a curious webb and a maid with a broom suddenly swept it and the weaver of it with it into the dust 'T is the peremptory doom upon Adam and every Son of Adam Dust thou art and to dust thou shalt return Here is Consolation unto the poor Soul that although so much they can do yet they have no power more that they can do That the righteous and the wise and their works are in the hand of God What though the Lord suffer the Sword to prevail to the death of the body why should it seem strange unto us he deals no worse with us than with his own Son Zach. 13.7 even the intimate friend of God the Father how much more his poor friends if in the green tree how much more in the dry God reserves to himself our better part Psal 97.10 The Lord preserveth the souls of his Saints he delivereth them out of the hand of the wicked Wisd 3.1 The souls of the righteous are in the hands of God and there shall no torment touch them But we must not omit the consideration of the parallel Scripture Mat. 10.29 where instead of They have no more that they can do we read They cannot kill the soul whence we may note what that is whereof we ought to have the greatest care and most tender regard what is it but the Soul so the Soul be safe it matters not what becomes of body goods name all This appears by comparing this Text with Mat. 10.28 But can the Soul be killed What think we of those who are said to be dead while they are yet alive dead according to the Soul but alive according to their body as the wanton widow is dead while she liveth 1 Tim. for is not God our life Deut. 30.10 Is not Christ our life Col. 3. Is not the spirit our life because of righteousness Rom. 8.10 If therefore a separation can be made between God and the Soul Christ and the Soul the holy Spirit and the Soul then may the Soul be killed when the Lord is separated from it Thus froward thoughts separate from God Wisd 1.3 and to be carnally minded is death Rom. 8.6 and as there are bodily enemies which can kill the body so are there spiritual enemies which can kill the soul Psal 17.9 Hence David prays keep me from the face of the wicked that oppress me from mine enemies in the soul that compass me about and what other enemies are they but the foolish and hurtful lusts which fight against the soul 1 Pet. 2.11 What is turned a dead body Numb 6.6 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul so vers 11. and elsewhere often for it is the Soul which by separation from the life of God is truly dead in trespasses and sins Eph. 2. Observ 1. Hence it appears that we have spiritual enemies which may kill the Soul Exhort Since this they can do let us labour to live such a life as they cannot take from us See Notes on Jam. 4.14 Let us be possest of such wealth as the Soldier cannot plunder us of But respice titulum remember to whom our Lord speaks to his frends who do whatsoever he commands them otherwise we find men desperately careless of their lives Because they can do no more therefore fear not them that kill the body Reason Great evils raise great fears this evil is not such yea because they kill and cannot detain in torments after death therefore fear them not but by how much they torment by so much the
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
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
must not grosly conceive any corporal or bodily participation of the one or the other as the Jews did Joh. 6.52 How can this fellow give us that flesh of his to eat But we are to understand it according to that Analogie which earthly and bodily things have to heavenly and spiritual Edere est credere to believe is to receive the body and blood of the Lord Jesus Thus we call Communicating receiving when we believe receive and partake of that Mystical and heavenly food But here we must say as the Deacon did Sursum corda The Deity stoops low when it condescends to our ordinary natural actions We must here conceive a mystical partaking of Christ for the more distinct understanding of this we may consider the mystical eating the Body and drinking the Blood of Christ both 1. In similitude And 2. Dissimilitude unto the partaking of earthly and bodily food 1. To eat it is to partake of the nourishment 1 Cor. 10.17 18. As for the similitude unto the participation of bodily food the Bread Flesh or Meat you know is first masticated or ground with the teeth whence it 's conveyed into the stomach where by the heat partly of it and of the neighbour parts it looseth it self and is turned into Chyle and thence after discretion or separation made of the good from the bad it 's transmitted into every part as every part hath need 2. As for the Wine or whatsoever liquor else we drink it goes down as we say without chewing and after a like change and distinction made in the stomach it accompanieth the more solid meat throughout the body Even thus the heavenly Manna is to be received that is believed Joh. 1. Col. 2. Thus it is to be chewed and ruminated and meditated upon as the Isralites said of their Mannah What is it And so transmitted into the judgement the stomach as it were of the Soul which destributes to every part and faculty supply of the heavenly food For the enlivening and convenience of this food The Spirit accompanieth it For it is the Spirit that quickens Joh. 6. and helps our weakness of concoction Rom. 8. as Wine helps to digest solid meat Thus far they agree and many more resemblances might be found between them But the dissimilitude is greater For 1. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual food is not so to be transformed into our Souls nor does he receive life from them But contrariwise this heavenly nourishment transforms our Souls and Assimilates them unto it self as the Cion or Graft suppose of an Apple or a Pear is not changed into the Nature of the stock which parhaps is a Thorn or a Crab but it turns the stock into its own Nature So saith St. James Chap. 1.21 Receive with meekness saith he the engrafted word which is able to save your souls To this purpose is that of the Apostle By one Spirit saith he we are all baptized into one body c. And we have been all made to drink into one Spirit 1 Cor. 12.13 2. Nor doth this nourishment receive life from us but gives life unto us for the case is different in this exceedingly Our bodies must first live before they can be nourished for a dead body cannot be nourished But except ye eat the flesh of the son of man and drink his blood ye have no life in you saith our Saviour Joh. 6.53 And the bread that I will give him is my flesh which I will give for the life of the world vers 51. And he that eateth me even he shall live by me vers 57. 3. A third dissimilitude is the Belly cleanseth Meats Mar. 7.19 But this Meat cleanseth us Bodies and Souls Joh. 13. 5. To shew forth the Lords death what is it but to be conformable thereunto as the Apostle speaks Phil. 3. It also seems to have respect unto that custom of the Jews in the Passover To reveil the Mysteries of it unto their Children which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schindl in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how by eating this Bread and drinking this Cup do we shew forth the Lords death The Analogie seems to be this The Bread we eat and Drink we drink looseth its own Nature and becomes of the same Nature with our Bodies to which they are adjoyned Even so by eating the Flesh of the Son of God and drinking his Blood we become one with him and he one with us and being thus joyned unto him we become conformable unto his death The cause of this why they who eat the Flesh of the Son of God and drink his Blood shew forth the Lords death till he come who can it be but God himself who as he alone can give the thing signified so also to him alone it belongeth to appoint the signs 1. Learn from hence who are the worthy Communicants The Text teacheth us who but they who shew forth the Lords death 2. What the Christian calling is which Christ invites us unto What else but the imitating of his death Joh. 12 23 24. Rom. 6.3 Phil. 3. 3. The Christian Profession is no easie Profession strait is the gate narrow is the way compared to the pangs of Child-bearing Joh. 16.21 4. Our Profession of Christ's death it must be made known shew forth the Lords death The like exhortation ye have elsewhere Let your light so shine before men Let your moderation be known unto all men By this shall all men know that ye are my Disciples if ye love one another Exhort Shew forth the Lords death The words may be read thus as others We may be moved thereunto by these Arguments 1. Argument It 's but Reason Rom. 12. 2. Argument It 's most necessary For if we suffer with him we shall be glorified with him 3. Argument It 's an Argument that we love God no greater love than to dye for another 2. Till he come This imports continuation without interruption and extent until Christ come 1. Of the first speak these places Matth. 16. Thou must take up thy cross daily 1 Cor. 15.31 Dye daily proper te mortificamur toto Die Rom. 8. 2. Thou must always bear about in thy body the dying of the Lord Jesus We who live are always delivered unto death for Jesus sake 2 Cor. 4.2 Phil. 1.6 Gal. 4.19 1 Tim. 6.14 2 Pet. 1.19 Repreh 1. It reproves those who have quickly done shewing forth the Lords death They must remember it was the task laid upon us Moriendo morieris and Crucifixion is a long lingering death Far easier it is to dye so than to dye and dye eternally as otherwise we must Repreh 2. It reproves those who will needs be shewing forth the vertues of him that hath called them before they have shewn forth the death of Christ NOTES on 1 ROR. XI 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let a man examine himself and so let him eat
with you in it Here 's the opening of that hidden Mystery or the further clearing it That great mystery of godliness God made manifest in the flesh The end of the Law and tenour of the Gospel unto mankind secretly shut up in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizavit to preach the glad tydings of God made manifest in the flesh to make known what is the riches of the glory of this mystery which is Christ in you saith the Apostle Col. 1.27 Here 's a Christmas that lasts all the year even all that acceptable year of the Lord as the time of Christ is called Here 's a nearer Union with Christ than the common sort of Christians dream of Christ formed in us unless Christ be in us Christ without us profits us nothing unless Christ be in us we are reprobates 2 Cor. 13. Here 's an higher pitch of Christianity than Christians ordinarily attain nay aspire unto Christ not only to be known not only to be talked of Christian Religion consists not in tittle tatle Christ not only to be believed on not only to be desired not only to be called upon but Christ dwelling in our hearts by faith Christ Emmanuel Christ one with us and we one with him Joh. 17.21 Christ formed in us and we conformed to him both in his sufferings and in his Resurrection Phil. 3.10 O suffer then I beseech you the word of exhortation not to content your selves with the childhood and minority of Christ not to stint our selves in the very nonage of Christianity but to grow up unto riper age from grace to grace from strength to strength from virtue to virtue until we be perfect men in Christ Jesus and Christ Jesus be perfectly formed in us O glorious state this yea this is that high pitch of Christianity this is that mature age of Christ which all the Saints of God do and ever have aspired unto this all the Ministers of God setting aside all jarring and jangling Controversies do or ought to preach and warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Col. 1.27 This our Apostle longed for till it were formed in the Galatians But so many pretences there are so many outward shews and counterfeit forms of godliness so many false Christs in the world as our Saviour foretold and growths in them that it 's a very difficult thing to perswade almost any man but that Christ is indeed formed in him But I beseech you since it so nearly concerns every soul consider with me Can the form of Christ be in the body of sin If Christ be in you the Body is dead because of sin but the Spirit is life because of Righteousness Rom. 8. He that is Christs hath crucified the flesh with the affections and lusts Do lusts war in thy members and yet are they crucified and yet are they dead Can the most lively action for even such is war proceed from a body of sin that 's dead He in whom Christ is formed as he hath a fellowship with Christ in his sufferings suffering as a Christian 1 Pet. 4. and is made conformable unto his death by dying to sin Phil. 3.10 So also is he raised up again with Christ unto newness of life Rom. 6. He lives the life of Christ and Christ is a life to him and lives in him the life of all Virtues and Graces of Love of Joy of Peace of Long-suffering of Gentleness of Goodness of Faith of Meekness of Temperance of Patience of Godliness of Brotherly kindness of Mercy of Humbleness of Mind of Moderation of Obedience and Subjection unto Governmen Here yea here 's a form of Christ indeed in how few alas to be found though we seek it I speak it to our shame even among the crowd of our seeming most forward Christians for when we place the power of Christ in us in hatred in variance in heady undiscreet zeal in wars in strife in sedition in despising of Dominion in presumptuousness in self-will in speaking evil of Dignities in bitter Invectives against Authority in scribling of Pamphlets to disturb the common peace Is Christ formed in us so much as according to Youth much less according to Old Age Alas we are yet but Children For whereas there is among you envyings and strifes saith the Apostle and divisions and factions are ye not carnal and walk according to man the old Adam and not according to Christ for while one saith I am of Paul another I am of Apollos one I am for this Sect and this man another I am for that Sect and that man are ye not carnal The Apostle appeals to their own Conscience in this matter when they called themselves after the names of Paul and Apollos how much more may I appeal unto yours whom ever it concerns who have taken up Leaders far inferour and perhaps some contrary unto Paul and Apollos I appeal unto your own consciences are ye not carnal These dissentions come not of him that calleth you No no the Apostle reduceth them to their own Original Whence come wars and fightings or brawlings among you come they not hence even from your lusts that war in your members wherefore I cannot speak unto you saith St. Paul as unto spiritual those in whom Christ is formed but as unto carnal even unto babes in Christ 1 Cor. 3. But if there be among us as I doubt not but there are many who long as earnestly for Christ to be formed in their souls as those ancient holy women in the Old Testament desired to bear him in their wombs to those I will propound some means and helps for the forming of him and those both before conception of the Seed in the womb and after it 1. And before Conception it 's necessary that if we would have Christ formed in us we be chast Virgins like the holy Virgin Mary I mean untainted and unpolluted by the Serpents Seed 2 Cor. 11.23 that is unperverted by our own worldly wisdom Isa 47.10 a wisdom by which the world comes not to know God 1 Cor. 1.21 Hebr. 10.35 36. 2. And the heart or womb of the Soul as it were thus emptied and prepared must receive the Seed of the Word Matth. 13. the Seed of God 1 Joh. 3.9 to the fit receiving of which faith's required as when the Angel told the Virgin Mary that the holy Ghost should come upon her and the power of the most High should overshadow her she believed Luk. 1.45 and so must every one of us who would have Christ formed in us we must believe the message of the Angel or Messenger of God unto us 2. We must have a good will and desire to entertain this holy Seed such a desire was also in the same Virgin Mary so saith she unto the Angel Be it unto me as thou hast spoken and so must every one of us
things are so accomplished as they were foretold and therefore we read often in the Gospel that such and such things were done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Word of the Lord might be fulfilled which was spoken by the Prophet Matth. 1.22 2. 'T is for the glory of Gods faithfulness and truth as truth is opposed to falsehood and lies when things promised are performed according to his promises So Tit. 1.2 God who cannot lie hath promised eternal life and Hebr. 10.2 3. He is faithful that hath promised and therefore Solomon blessed God 1 King 8.56 3. 'T is for the discovery of Gods Truth as opposed to types and figures when the shadow vanisheth at the presence of the body Col. 2. the veil of Ceremonies remains to the Jews untaken away in reading of the Old Testament which veil is done away in Christ 2 Cor. 3.14 Ceremoniale aboletur spirituale manet 3. In regard of us to whom they are fulfilled 't is for the confirmation and establishing of our Faith when that which was commanded prophecied promised and typified hath obtained the real accomplishment for us to us and in us Thus the Lord tells Moses Exod. 6.3 That by his name Jehovah he was not known to their Fathers Abraham Isaac and Jacob that name imports the Being of God and giving Being unto what he commands foretells promiseth and typifieth as it imports Gods Being God had reveiled himself to the Fathers by that Name 1. To Abraham Gen. 15.7 8. I am Jehovah that brought thee out of Vr of the Chaldees 2. To Isaac Gen. 26.25 Isaac built an Altar and called upon the name of Jehovah 3. To Jacob Gen. 28.13 I am Jehovah the God of Abraham thy Father 2. But as it signifieth the giving of Being to and fulfilling his commands prophecies promises and types he was not known to them but to their Seed when he really brought them out of Aegypt and seated them in the Land of Canaan therefore Moses must say unto the Children of Israel I am Jehovah and I will bring ye out from under the burdens of the Aegyptians and I will bring you into the Land which I promised to give it to Abraham Isaac and Jacob and I will give it to you for an inheritance I am Jehovah Exod. 6.6 7 8. 1. Doubt Quaere Notes in Jam. 1.22 2. Whereas it is said that such and such things were fulfilled as that of Isai 7.14 touching the conception and birth of Christ Matth. 1.22 that touching Christs curing our infirmities Matth. 8.17 Joh. 19.30 here it may be questioned had the Lord then accomplished all his prophecies promises and types when he fulfilled all these unto the Sons of Israel 1. All the prophecies and visions which concerned Christs first coming were determined and fulfilled by him in his first coming Dan. 9.24 In the end of seventy weeks the vision must be sealed up as letters being finished are sealed and confirmed so Christ told the two Disciples who travelled with him to Emmaus Luk. 24. It was necessary that all things should be fulfilled c. 2. The Old Philosopher had a true saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as true omnia sunt in omnibus though all had their accomplishments in their times thus all was fulfilled to them when they came into the Land of Promise ut justificetur consummatum est yet all that ever was fulfilled and accomplished in a degree to them was as a prophecy promise and type to us We are then brought out of Aegypt when freed from the thraldom of sin and slavery under the spiritual Pharaoh We are brought into the Holy Land when we have entred into the true Rest Hebr. 4. into which Joshuah did not bring the Israelites according to the flesh but the true rest remain'd for the Israel of God vers 9 10 11. Christ's conception is fulfilled to us when he is formed in us Gal. 4.19 His birth is fulfilled when the woman the Church and her believers have brought forth Christ the second time Revel 12. Then the true Israel of God dwells safely in their Land when they dwell in God and God in them when the Lord is to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their dwelling place Psal 90.1 then they know that Jehovah is their God Ezech. 28.26 Quaere Is all prophecy fulfilled What saith our Lord in the forenamed place Luk. 24. Necesse fuit impleri omnia But if all prophecy were then fulfilled what did John prophecy of in his Revelation All things therefore were fulfilled concerning the first coming of Christ but John prophecied of his second coming and of the mystical Christ coming in his members destroying Babylon the City of Whoredom and Antichrist of the erecting the Kingdom and the City of God the heavenly Jerusalem And touching this many Oracles of the Prophets are to be understood which yet want their accomplishment and fulfilling then that of Isai 11.4 shall be fulfilled With the breath of his lips he shall slay the wicked one compared with 2 Thess 2.8 which the Lord shall destroy with the Spirit of his mouth then the Wolf shall dwell with the Lamb and the Leopard shall lie down with the Kid vers 6. The Lord hath been long and is yet fulfilling that of Zephany 3.8 which done then will I turn to the people a pure language that they may all call upon the Name of the Lord to serve him with one shoulder in the kingdom and patience of Jesus Christ Revel 1.9 10 11 12 13. When the kingdom shall be restored to Israel Act. 1. Object But if Christ have ascended thus and fulfilled all things then is the Law fulfilled and all things done and suffered for us and we saved we know not how if we can but believe it Answered often Christ is dead and we are dead with him when the body is dead because of sin He is risen when the Spirit is life because of righteousness Rom. 8.10 Observ 1. The Scripture is empty until Christ fulfil it with the Spirit of Truth All the promises are empty unless Christ fulfil them for Christ is the true Isaac the Seed of Promise in whom all nations bless themselves Gen. 22.17 He that shall bless himself in the earth shall bless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the God of mercy Esay 65.16 or Christ in whom all the promises of God are Amen accomplished ratified and true 2 Cor. 1.19 This Amen Amen He who is the truth of truth This is Christ the Amen Apoc. 3.14 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5. ult That Amen in whom and through whom we pray and call upon the God of Truth for the ratifying of all the promises by whom and through whom all the promises of God are fulfilled and in whom all the promises of God are fulfilled and in whom the Lord performs all our petitions in the Lords Prayer which therefore we seal with Amen 2. All the Types and Figures are empty until Christ fulfill them For what
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
not so for we never read that he was sick or that he laughed because these are not common to all men for some are of so happy a constitution of body and mind and healthful that they are never sick nor is that so generally true that the Philosophers should define a man by it unless it be meant of the power to laugh because some are reported very seldom or never to have laughed and were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a more special reason there was why our Lord Jesus never laughed Among the manifold ends of his incarnation this was one and a principal one he came to be an example unto us of mortification and therefore though the Scripture propound him to us to be followed as our pattern in Love John 15. Eph. 5. in humility and meekness Matth. 11.28 John 15. S. Peter singles out mortification as that wherein he is principally to be imitated 1 Pet. 2 21. Hence we understand that though Christ according to his Divine nature be the power of God and wisdom of God 1 Cor. 1.24 yet as he takes part of flesh and blood he partakes also of the infirmities and frailties of flesh and blood as to us a child is born Esay 9. So as a child he is said to be weak 2 Cor. 13.4 We are weak with him and he is said not to know some things as a man Object But some will say what need any one labour to prove that Christ was incarnate or made man this Article of Faith is so well known that it needs neither proof nor explication No although it were well known and to all yet the declaration of it were not needless for things well known are commanded yet to be declared as the Passover Exod. 12.26 27. Christs death 1 Cor. 11. Shew forth the Lords death until he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if we say that Christ's incarnation is not yet well known Then surely it will be needful to explain it and declare it Now certain it is that Christ's incarnation is not well known to all for mysteries great mysteries are properly of things hidden See Notes on Matth. 13.11 Do ye not read of a Mystery of God and of Christ Col. 2.2 which Paul very highly esteemed of Eph. 3.4 Now Christs incarnation is a mystery and therefore not so well known as men commonly conceive 1 Tim. 3.16 Great is the mystery of godliness God made manifest in the flesh c Beloved all which is commonly known and spoken of Christs incarnation as his manifestation in the flesh amounts not to a mystery but is so easie that a child of eight or nine years old may understand it and if they who call themselves the Ministers of the Gospel teach the Doctrine of Christs incarnation no otherwise I know not how they will approve themselves such as they would be accounted 1 Cor. 4.1 It is a Mystery of Godliness Christ made manifest in the flesh Christs taking part of our flesh and blood I say of our flesh and blood for whereas a main benefit is here intended to the children of God if he took flesh only in his humane person what would that profit the children what benefit to you and me ye remember John 15.45 Abide in me and I in you and he that abideth in me and I in him c. There is a mutual communication and participation between Christ and those that are Christs and therefore when he takes part of flesh and blood with us and becomes man he mans us with himself inwardly and outwardly 1. Inwardly and that passively with a soft meek suffering spirit 2. Actively imparting to us an heart of flesh Ezek. 11.19 and 36.26 Zach. 12.10 This is no other than that like mind of suffering wherewith the Apostle exhorts us to arm our selves for the spiritual battel 1 Pet. 4.1 He suffers of us and in us for our sins cause with us and bears all the weakness and injuries of flesh and blood in not resisting sin yet in conspiring with it Gal. 3.1 2 3. James 5.6 Ye have condemned and killed the just one i. e. the Lord Jesus Christ Rev. 13.8 The Lamb slain from the foundation of the world Esay 53.5 He was wounded of our transgressions and bruised of our sins and iniquities He suffers with us hath a sympathy and fellow-feeling with us when we suffer sorrows for our sins or failings and the remaining of our enemies In all your afflictions he was afflicted Psalm 80.15 also when we mourn for the absence of the Bridegroom Esay 63.9 Revel 3.20 2. He mans us also actively when he works in us what is pleasing in his sight when he speaks in us 2 Cor. 13.3 prays in us Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father praiseth in us the Father Heb. 2.12 I will sing praise to thee in the midst of the Church He takes part also of our flesh and blood outwardly when by his spiritual incarnation in us we become his Temple 1 Cor. 3.17 and 6.19 a portable Temple Verse 20. When we become members of his body Verse 15. yea of his flesh and of his bones Eph. 5.20 yea so far his as not our own 1 Cor. 6.20 yea so far as to maintain life of his flesh and blood He gives his own flesh and blood from Heaven John 6.53 Which truly may justly blame very many of us I fear who though the Lord Jesus bring his flesh and blood and offer us participation of it yet we yield to him as little of our flesh and blood as may be Thy Brother thine own flesh and blood hath offended thee now what saith the Spirit of Jesus Put on as the elect of God bowels of mercy forgiving one another c. Col. 3.12 13. He that is not ashamed to call thee Brother he inwardly speaks unto thee to shew compassion towards thy Brother he tells thee vengeance is not thine but his But dost thou reply flesh and blood cannot endure such an affront such an injury Nor shall flesh and blood enter the Kingdom of God Many are content that Christ should take part of their flesh ond blood so far as to take away their sins or rather to cover their sinful flesh and blood with his holy flesh and blood but remember that though men bless themselves c. Esay 32.1 There is a woe denounced to the covering that is not of his spirit Esay 30.1 Exhort Let us yield our flesh and blood unto the Lord Jesus let him take part of us what is it unto us if he take part of all other if not of us receive him If he have taken part of our flesh and blood then is he in us and if Christ be in us the body is dead because of sin the spirit is life because of righteousness Rom. 8.10 Christ if so in us is not idle in us but works in us the spiritual Circumcision Col. 2.11 So that wheresoever and in whomsoever
came that we might have life and that more abundantly Joh. 10.10 2 Pet. 1. That we become trees of Righteousness Isai 61.3 that we be full of the fruits of Righteousness which are in Christ Jesus to the praise and glory of God Phil. 1.11 Ezech. 37. The Lord sets the Prophet in the middest of a valley full of dry bones Beloved what are we by corrupt Nature but even dry bones void of the life of God and the Righteousness of Jesus Christ sensual having not the spirit until the Lord put his spirit of peace and unity into us The Preacher of Righteousness therefore must first enquire whether the son of peace be in the house bone comes unto its bone then come the sinews even power and strength to corroborate union and love among men to break the power of ungodliness What we turn trees of Righteousness is Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. fortes justitiae Isa 61.3 Then comes flesh upon him the tender flesh whereby he may commiserate and compassionate all the afflictions and miseries of others For therefore is the man clad with flesh that he might have a fellow-feeling of his brothers miseries his infirmities poverty sickness c. Hebr. universal Righteousness is preserved with Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the skin covers the flesh even the beauty and comliness of the outward Life and Righteousness but all this was done yet was there no breath in them vers 8. The Preacher therefore of Righteousness who is a Minister of the Spirit is here necessary who may pray for the Spirit of Holiness and Righteousness that the dead ones may live the life of God Untill this come to pass whatever and howsoever we have our natural gifts and parts as wit memory reason eloquence all this while the body is but dead and naked all is but barrenness c. untill the spirit of life and holiness be poured upon us from on high c. Isai 32.14 15. Then judgement shall dwell in the wilderness and righteousness remain in the fruitful field It is not the small measure of Righteousness that the Preacher of Righteousness requires of us namely that Righteousness of Will and Desire which many having attained unto think themselves as good men as Paul was Rom. 7. This is no more than the Righteousness and Holiness of the Child the same which the people had in the wilderness See Notes on Exod. 20.8 Cadesh barnea but that we be holy as he is holy merciful pure perfect When the Apostle Hebr. 13.18 had spoken largely of himself that he had a Conscience of all things willing to live honestly and having prayed as largely for them vers 21. he adds a request in the end which may imply that they might take offence at what he had said I beseech you brethren suffer the word of Exhortation c. Many cannot endure to be exhorted to the exactness and perfection of their duty though the Scripture evidently requires such exactness of us but are ready to impute this Doctrine to some Sect or other and to call the Preachers of this Righteousness by the name of one or other Sect because we hear not the same Doctrine ordinarily urged by others Beloved as heretofore I have in the presence of God and many present protested my disengagement unto any Sect in the Christian world So now howbeit in the great difference of Judgements that are now aflote in this time of the overflowing scourge I hope no man will be wanting to himself so far to neglect his own safety as to reject good counsel from whomsoever it comes Should a person of great Quality lie desperately sick and a Colledge of Physicians meet about him if some one plain man offer a precious and a soveraign Receipt and hath a probatum est that it never failed surely the Patient would not reject the counsel of that one man he would not ask him whether he had gratiam practicandi Prov. 10.2 Righteousness delivereth from death and 12.28 in the way of Righteousness is life Rom. 5.10 Or should you be in danger to suffer shipwrack and one come and help you would you ask him of what Opinion he is and if he did not think as you think would you refuse his help As concerning faith have suffered shipwrack 1 Tim. 1.16 or suppose your house on fire and one should come and offer his help to quench it would you first know what he holds concerning the controversies of the time and if he differ'd from you in Opinion would you none of his help Iniquity is a fire O beloved take good counsel from whencesoever it comes Dan. 4.27 Do away thy sins by Righteousness and thine iniquities by shewing mercy to the poor Repreh The world of the ungodly which pretend Religion holiness and piety yet really and truly are acted by their own perverse will they are constant and faithful to that See Notes on Jer. 23.5 Here is Soveraign Doctrine for all times for these times times when according to our Lords Prophecy iniquity abounds times when there is great danger of war times when all or the most are weary of war and desire peace times when iniquity abounds all manner of iniquity in high in low in rich in poor universal iniquity contrary to the universal righteousness Then is the Preacher of Righteousness most suitable It is even so for the times are such as in the dayes of Noah saith our Saviour Matth. 24. and what times are they all flesh had corrupted his way The spirit of God Gen. 6. names that which was then and I believe is now most common among all men intemperancy incontinency lasciviousness As for other sins they may be and I believe are very common also but more properly and usually found among some sorts of men as pride commonly followeth high places and men in Authority especially those who never were in Authority before Covetousness however it be too general so that Mammon is one of the great City Gods yet it 's thought to be most rise among Officers who very often are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takers of bribes Envy though it be a sin now epidemical and hides it self under the name of Zeal yet it 's most usually found among men of Sciences and Faculties and so it is Academical and being once sought in hell was found in Monasteries and Colledges surely extortion and oppression however it be now general yet it more commonly harbours among Citizens Simony is between the Patron and the Priest Hypocrisie is among men Religious Deceit fraud circumvention among Merchants But intemperancy incontinency looseness voluptuousness and sensuality is common to all men the Subject as the Prince the learned as the ignorant the poor as the rich the wise as the foolish how needful then how useful how seasonable doctrine is universal Righteousness When danger of war to put on the whole armour of God armour of Righteousness on the right hand and the left 2 Cor. 6.7 When
be multiplied in infinitum everlastingly And 2. In regard of use this Grain nourishing and sustaining the Tabernacle of man's Soul Gold and Jewels and precious Stones only adorning and beautifying the outside of it And therefore God saith not to Israel thou shalt partake of the riches of the Land but thou shalt eat the bread of the â—â—nd Numb 15.19 And Psal 104.15 the Psalmist commends it unto us for strengthening of man's heart And the Reason is considerable in regard of God who makes bread to grow out of the Earth Psal 104. and feeds all flesh 2. And in regard of man's body which is like a ruinous building alwayes decaying and mouldring away and therefore alwayes hath need of reparation which the Holy Ghost implies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to eat and to underpropa building as with a shore or buttress which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 19.5 Comfort or sustain and support thine heart with a morsel of bread 3. That 's a ground of a third reason in respect of the nourishment it self which is fit to support the natural life by recreating and repairing the decayes of blood the vital and animal Spirits which it doth by the aiery parts of it mixt with the quintessence or common Spirit which fills all the World Wisdom 1. whence it is called the stay of bread Esay 3.1 and the staff of bread Ezech. 4.16 and 5.16 But this discourse is fitter for a Physician especially if we add that other excellency that it 's fit for Medicine and the cure of mans body as well as the nourishment of it Nor doth my Text allow me to dwell long upon this Argument but implies only that a man lives a kind of life by bread though not by bread only And that will appear whether we consider bread in it self or in the effect of it enlivening or giving life 1. As for bread in it self it 's a mixt body compounded of the elements and howsoever it hath a kind of life in it self yet it cannot nourish the body of man unless first that life be corrupted and dye in it And how comes that quickned again but through the Spirit of life that gives life to all things that live Much more how comes it to enliven or give life and that not only vegetative but sensitive also as 1 Sam. 30.12 This proceeds not from the essential principles of bread nor is it in the power of bread or any corporal food alone But as that Spirit which fills the World of all the Creatures animal or such as have sense hath taken up man for his Temple 1 Cor. 3.17 as the most excellent of them all And as among all the mineral Creatures or those that want life he manifests his glory most in Gold so among all the vegetable Natures or Creatures that have life and want sense that Spirit hath seated it self in that Grain that 's fittest for bread especially that of Wheat which is concluded by the Physicians to be the most convenient and best fitted unto the temperament of man's body which therefore doth praesentem referre Deum Whence we may well conclude that bread alone enlivens not It is thy grace O Lord that nourisheth all things and not the growing of fruits that nourisheth man c. Wisd 10.25 26. An evident Argument that man lives not by bread alone no not the natural life Wherein we must necessarily distinguish between the Elementary body of bread and that heavenly blessing in it imperted unto it by the Spirit of life as the Scripture intimates Esay 65.8 Mal. 3.10 Which is a forcible reason to perswade us to pray for our dayly bread although we have our dayly bread to bless our Table and pray for our meat although we have our meat and it stand ready for us upon the Table since there is so broad a difference between the bread and the blessing in it Our late experience proves this to be true when God for our sins sent a dreadful Famine in the neck of a devouring Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he took the staffe of bread and took the blessing from it unless our health and plenty have made us forget our God grow fat and kick if so fear and tremble lest if we forget his Mercies he remember us again with Judgments An Argument to convince Idolaters yea Atheists St. Paul makes use of it Acts 14.15 The living God which made the Heaven and the Earth and the Sea and all things that are therein Who in times past suffered all Nations to walk in their own wayes left not himself without witness in that he did good and gave us rain from heaven and fruitful seasons filling our hearts with food and gladness Add hereunto Acts 17.25 He giveth unto all life and breath and all things v. 27. That they might seek the Lord if happily they might feel after him and find him for this is the end why he gives us his outward bread for how heinously does the Lord our God take it at those Atheists and wicked mens hands who eat the bread of God and call not upon God ye may read Psal 14. and 53. Whereas he expects that this riches of his goodness should lead to repentance Rom. 2. That this corporal food should point us to the spiritual that the outward bread should guide us to the inward Since man lives not by the outward bread only but by every word that proceeds out of the mouth of God That 's the second Point Man liveth by every word that proceeds out of the mouth of God Whether this word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the outward word of Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and promise or the essential word of God 'T is true in both sences that man lives by every such word c. If we understand the word of commandment 't is either Mediate or Immediate 1. The mediate Commandment is a direction and injunction unto the Creature to feed man which Commandment in Scripture we find to be directed 1. Sometimes to the feeder And that either 1. Extraordinary as when God commanded the Ravens a Bird of Prey and fitter to feed upon our bodies than to feed them to bring bread and flesh to Eliah 1 Kings 17.4 5 6. or 2. More ordinary v. 9. When God commanded the Widow of Sarepta to sustain him 2. Sometimes this Commandment is directed to the nourishment it self as v. 14 15 16. Where thus saith the Lord God of Israel the Barrel of Meal shall not waste nor the Cruise of Oyle fail c. The like command no doubt the God of life gave unto that second meat which the same Prophet eat Chap. 19.6 7 8. For he went in the strength of that meat forty dayes and forty nights Such bread was Moses fed withall who stayed the same time in the Mount Sinai and neither eat outward bread or drank
force So we read John 7.23 If a man receive Circumcision on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breaking of the Law of Moses and breaking of the Scripture is not meant only a nulling of either or making either voyd but also a violating disobeying or transgressing of the Law So no doubt it is here to be understood for v. 19. doing and teaching is opposed to breaking the Commandment 4. When Christ is said to come we may understand it either 1. Of his Personal coming in the flesh by taking part of flesh and blood as when he took flesh of the Virgin Mary or 2. Of his coming in the Spirit to his Mystical Body or any Member of it 1 Cor. 11.26 John 6.25 as 1 John 4.2 Every Spirit that confesseth c. Thus John 1.14 The word was made flesh and dwelt in us Now neither of these wayes is it true that Jesus Christ came to destroy the Law 1. Not in his Person for 1 Pet 2.22 He did no sin neither was guile found in his mouth 2. Not in his mystical body or any member of it for do we make void the Law through Faith c. Rom. 3.31 Nor is it reasonable that the Lord Jesus should come either way to destroy the Law or Prophets for 1. They cannot be destroyed but by their Contraries Since therefore the Law is holy just and good it must be destroyed by him who is unholy unjust and wicked for wickedness proceeds from the wicked saith holy David 1 Sam. 24.14 Now the Lord Jesus is so holy and just that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called that Holy thing Luke 1.35 And Acts 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy and just one so every way righteous that Hos 3.5 He challengeth his enemies John 8.46 to convince him of sin in him was no sin 1 John 3.5 2. Had he destroyed the Law he had frustrated and made void the end of his coming which was to take away our sin as the Apostle reasons 1 John 3.4 5. 3. The murderer and the thief come to such an end for such an evil intent as to kill and to destroy The Lord Jesus he cometh to save and give life John 10.10 with John 12.50 4. It is the Devil's end to destroy the Law of God and the coming of the inward Antichrist The Son of Perdition is after the working of Satan c. 2 Thes 2.9 Therefore the end of our Lord 's appearing and coming is quite contrary unto that of Satan and his Son that he may dissolve the works of the Devil 1 John 3.8 Doubt Though this be true yet are there many Scriptures that seem to affirm the contrary for Jerem. 31.31 I will make a new Covenant c. Hebr. 8 7-13 John 19. It is finished Ephes 2.14 15. Col. 2.14 Acts 10.24 For Answer to these Scriptures we must know that there is 1. The Will and Law of God which we call natural as that which God hath written in the hearts of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 2. That which we call positive as all Nations besides the natural Law have their civil and positive Laws 1. The former of these is altogether immutable according to which our Lord Jesus lived most exactly and destroyed not with the Prophets conformable thereunto 2. The latter is either 1. That which was revealed as a Rule for the time of God's outward worship which they call the Ceremonial Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. That which was given for the maintaining and establishing of humane Society which is called the Judicial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Question is therefore concerning these two latter kinds of Laws Ceremonial and Judicial 1. As for the Ceremonial Laws they were never intended to be of longer continuance than until the time of Reformation Hebr. 9.9 10. And therefore they have their name Ceremoniae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for a time to endure and as they are serviceable unto the principal commandment of God which is life everlasting John 12.50 And therefore they were to have their end when the Child for whose sake they were given was grown up and become a man For an Infant hath need of swathing and swadling clouts and great care and circumspection is to be had until it be grown up according to which the Apostle speaks That we be no more as Children carried about with every wind of Doctrine c. Ephes 4. So Gal. 4.1 Now although these in their time were to vanish yet did not our Lord destroy these but himself was subject to them as being Circumcised and presented in the Temple c. 2. Nor much less destroyed he those other positive Laws which we call Judicial but was subject unto them both in his Person and in his Mystical Body for if the Civil Laws and Sanctions of men be to be obeyed by Christians As there is no doubt but they are according to Rom. 13.1 Titus 3.1 1 Pet. 2.13 14. How much more are those Laws to be observed which hath God himself for their immediate Author and Law-giver Nor doubt I but that a Christian Commonwealth ordered according to those Laws would be the most exact people in the World yea although this Law were made voyd in its time When the Jews Commonwealth for their Rebellion and disobedience was to be destroyed according to that Rule in the Law sublato principali tollitur accessorium Yet we may hence note the manifold wisdom of God and find that of the Wise-man to be most true Eccles 3.14 For howsoever the carnal Commandment might seem to have an end yet the Law of the Spirit of life into which all those Ceremonial Laws are resolved and the Law of Equity which is the principle of all judicial Laws is everlasting therefore Circumcision and the Pass-over are said to be for ever because Col. 2. Philip. 3.3 1 Cor. 5. We are the Circumcision which worship God in the Spirit Obs 1. Whence we cannot but take notice of their notorious spiritual pride who alto supercilio with great despiciency speak of the Ceremonial and judicial Laws of God not considering their own folly for every proud man 's a fool nor their own insufferable presumption that they should dare to slight those Laws which proceeded from the only wise God which every one of them have their spiritual Symbolical and Mystical Understanding such as holy David prayes to the Author of them that he would teach him Teach me not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the moral but also the ceremonial and judicial Laws whose mysteries if inquired into will exercise the most profound understanding of the wisest and best men Obs 2. Note hence the accomplishment of the Types in the Lord Jesus Christ who fulfils them How often read ye in the Book of Joshua that Joshua did
9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and
Lord thy Redeemer Esay 54.7 8. Psal 32.5 And what doth the Lord our God require for all this only that we shew like love unto our Brethren Eph. 4.32 and Eph. 5.1 as dear Children walk in love Colos 3.13 Be reconciled unto thy Brother Means indirect Remove occasions of offence Vultu laeditur amicitia Friendship may be lost by a look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not speaking one to another unto a rent in friendship 2 Sam. 13.22 Absolon spake to his brother Amnon neither good nor bad for Absolon hated Amnon such reservedness breeds revenge as it did in Absolon v. 28 29. Positive means 1. Study to be quiet 2. Part with our right it 's a good argument in Christs School Why do ye not rather suffer wrong 3. Let the peace of God rule in your hearts 4. Be loving and kind that wins love ut ameris amabilis esto so that place is to be understood Col. 3.15 Be thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be loving be gracious These are all good means with the God of peace and his blessing on them When our wayes please him he makes our enemies at peace with us Prov. 16.7 And he it is who works our reconciliation one to another for thus he exerciseth loving kindness in the earth Jer. 9. Come offer thy gift When Reconciliation is now made with our Brother the want of which caused suspension of our Oblation Come and offer wherein there are two subordinate Divine Sentences 1. Offer thy gift 2. Come offer thy gift as in the former direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go be reconciled Go seemed to some not to be worth taking notice of yet we found something in it not to be sleighted So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come here seems to one of the best Criticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be superfluous and redundant But surely our Lord Jesus Christ the great Teacher and Author of the Gospel and Preacher of this Sermon in the Mount who would not that one jot or tittle of the Law should pass till all be fulfilled He would not teach such a Gospel that should have in it any thing redundant and altogether superfluous Come then is so far from having no signification here that it hath Two and both important 1. To come is to believe John 6.35 Heb. 11.6 2. It imports drawing near as Heb. 7.19 Hope whereby we draw nigh unto God and 10.22 with a true heart whence the gift it self is called Corban from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come near The subordinate axioms therefore are contained in these words 1. Offer thy gift 2. Come offer thy gift 1. Offer thy gift What the gift is and why thy gift and what it is to offer it I shewed in part but as that offering was suspended so was our consideration of it Our Lord preached this Sermon of the Gospel under the Law and therefore he used legal and ceremonial expressions here and elsewhere It will therefore be our business to enquire what the gift here is which is to be offered and the offering of that gift This gift under the Law was figured by many Sacrifices and Oblations they may most what be reduced unto three sorts See Notes on Zeph. 1.7 unto these three add the meat-offering and drink-offering The meat-offering and drink-offering figured the body of Christ which is meat indeed and the blood of Christ which is drink indeed besides all these Incense was offered up which is Prayer Let my prayer ascend as the Incense and thanksgiving which the Lord prefers before all other Oblations And unto these two the Psalmist refers all Psal 50.14 15. Offer unto God thanksgiving and pay thy vowes and call upon me in the time of trouble Reason Why we ought to offer up our Gifts and Oblations may be considered in regard of God of our selves 1. Of God see Notes on Heb. 11.4 Obser 1. Our Lord bids his Disciples offer their gifts though Disciples holy men See Notes on Heb. 11.4 2. Take notice how Gods Command to the Jews and Promise to the Gentiles is performed See Notes on Psal 26. Repreh Those who offer their gift not at Gods Altar but their own confine their worship to some place or time 2. Come offer thy gift i. e. believe and offer thy gift Reason Why is faith required to our offering 1. From the Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Royalty 3. Consciousness See Notes on Heb. 11.4 What kind of faith Answer In the Father 2. In the Son Obser A lively example of a true living Christian Faith ibidem Consol Undone c. See Notes on Psal 26. Exhort Since outward works may be done by good and bad men Offer what Cain cannot 2. In regard of him who offers the gift 1. A Christian man a Disciple of Christ Now a Christian man is wholly led by the spirit of God who is love peace joy goodness how contrary is this to hatred discord enmity and frowardness 2. This same Spirit unites all the Members of Christ in one Body as one and the same Soul unites the members of the natural body So the Apostle 1 Cor. 12 13. By one spirit we are all baptized into one body and have been all made to drink into one spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are drunk up or swallowed up by one spirit And therefore anger hatred envy rancor and all bitterness is as contrary to Christs mystical body as a mortal wound yea as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismembring a division unto the natural body 3. The Christian life is the life of God the eternal life and nothing can hinder it from continuation with the divine life but only an old wall of earth that 's daily parieted daily supported with butteresses otherwise it would daily fall in regard of which the Apostle desired to be dissolved Now in the Divine Life there is no rancor malice bitterness anger hatred but all love mercy sweetness First be reconciled to thy Brother and then come and offer thy gift These words present unto us two great duties and the order of them and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange and unexpected not first to God and then to thy Brother but first to thy Brother and then to thy God Reason In respect of God to whom thou offerest thy gift He respects and accepts rather love meekness gentleness Prov. 21.3 than any outward sacrifice thou canst possibly offer Shall we enquire somewhat into a reason of this Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the mode and manner of the receiver Now sith God is Love 1 John 4. mercy goodness what he receives from us it must relish of love mercy goodness Obser It is not the outward performance that God esteems c. See Notes on Heb. 11.4 Obser 2. The Lord discovers quo animo with what mind we offer ibidem Obser 3. They who would win upon Gods favour and obtain friendship with him
Word What Spirits these were is evident by the former words even those wherewithal those were possessed whom they brought unto him which are elsewhere called Devils Mat. 10.17 and evil spirits and unclean spirits Acts 5.16 and 8.7 We read of diverse evil spirits in the Old Testament 1. The Seducer of our first Parents the Old Serpent called the Devil and Satan 2. The evil spirit that troubled Saul 1 Sam. 3. That which deceived Ahab 1 Kings 22. 4. That which tempted David to number the people 5. That which stood at the right hand of Joshua the Son of Josedec to resist him Zach. 3. 6. That which exercised the Patience of Job 1.2 And so we read of one or other in an Age throughout the Old Testament But in those few years wherein our Lord executed his Prophetical Office ye read of one that had a dumb Devil another a deaf Devil another blind yea a Legion of Devils in one man As if those contrariae fortitudines as the Antients call them those contrary Powers had been reserved as objects whereon the power of God should exercise it self Therefore if there be in them subtilty Christ and we in him knows and discovers their subtilty so that we are not ignorant of their wiles Col. 2.15 He spoiled Principalities and Powers as in Simon Magus Elymas c. Thus Satan fell and falls like lightning from Heaven If there be in the Name and Nature of them a mischievous will in Christ is manifest the love and good will of God to us if strength Christ is the stronger one Luke 11.21 Esay 40.10 Behold the Lord God comes upon the strong so in the Marg. Obser 1. The word is Catholicon an Universal Medicine Obser 2. God reserves a Power beyond Satan Repreh The pride of foolish men who boast of Christ's victories over evil spirits Col. 2.15 that he hath spoiled Principalities and Powers while mean time poor men the Principalities and Powers the Evil Spirits triumph over them The Reason of this is apparent from consideration of Christ's authority and strength his strength is seen in his powerful Word and Spirit for his Word is with Power Luke 4.32 Vide Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it must be a more powerful spirit that casts out the evil spirits even the spirit of God by which the Son of God cast out Devils Mat. 12.28 For it must be a Spirit that can remove a Spirit as in Nature when applicantur activa passivis when things active are applied for the removal of what is Spiritual howsoever it be a body that is made use of that 's but a Vehicle it is a spirit only that does the work Obser 1. Note here the miseries whereunto our Humane Nature is obnoxious and liable by reason of sin to be possessed with evil spirits and to be the receptacle of all manner of diseases The name of Man as God made him is Adam Earth and Earthly but as man hath made himself Enosh i. e. weak sickly miserable and is become the common name of all men Obser 2. Here then is an object for the Merciful God He hath not left man-kind miserable and without remedy Obser 3. The most High God reserves a Power to master and subdue all contrary Powers 2. He healed all that were sick Had our Lord Jesus greater love to the Bodies of men and to their Natural Life than to their Souls and to their Spiritual Life Surely no but the Reason of this we shall find in the following point The Greek words are He healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male habentes those who were ill And whether is the greater disease that of the Body or of the Soul Obser 2. Col. 2. What ever he did it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent his word and healed them 3. All this he did That it might be fulfilled which was spoken by the Prophet wherein two things must be inquired into 1. How Christ himself took our infirmities and bare our sicknesses 2. How by casting out the Spirits with his Word and healing all that were sick that was fulfilled which was spoken by the Prophet Esay In the former we must enquire what is meant by Infirmities by Sicknesses and how Christ took our infirmities and bare our sicknesses 1. The Word in Esay 53.4 which we turn our infirmities is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other word also in the LXX 2 Chron. 9.29 was rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Peter referring to the same place of the Prophecy of Esay 53.4 1 Pet. 2.24 saith who himself bare our sins in his body on the Tree The former word signifieth the less sins and the latter the greater As there are also degrees of bodily diseases some more easie to be born and cured others less and therefore bodily diseases are not here excluded The Reason why by diseases and infirmities sins and iniquities must here be understood is 1. Because they are the punishments of sins and for the most part they proceed from the diseases of the mind And threfore our Lord being about to cure the man sick of the Palsie He first removes his sin and then heals his disease Mat. 9.2 And he warns him whom he had healed of a spirit of infirmity John 5.14 Sin no more 2. Also because they are preventitious of sin Job 33. These infirmities and sicknesses Christ took and bare But how could this be for neither was the Lord Jesus ever possessed with a Devil nor was he ever sick It is true the Jews spake to him most unworthily Say we not well that thou art a Samaritan and hast a Devil But he answered most mildly to that most bitter provocation I have not a Devil but I honour my Father and you do dishonour me John 8.48 49. He had not a Devil nor was he ever sick in all his life upon the Earth in the dayes of his flesh And therefore both the Righteous on the right hand and the Wicked on the left ask this question When saw we thee sick He was never sick Mat. 25. Nor indeed was it reasonable that He should be sick because he took the Nature of Man in general not the special diseases of every man it 's true it behooved him in all things to be like unto his Brethren and so he took upon him that which is the most incident unto Mankind as Hunger Thirst Weariness c. but as for diseases they are not incident unto all men and if they were what kind It 's evident therefore that the words here used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses must not be understood so as if Christ in his own person had taken or born one or other But when Christ is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses
yet thou hast brought up my life from corruption O Lord my God Salvation saith he is of the Lord. It is the Disciples despairing speech here and sinking down to hell we perish but they are again erected by the hope of Heaven Lord save us The return of the Jews out of their Captivity 't is out of a perishing condition Esay 27.13 The great Trumpet shall be blown and they shall come who were ready to perish in the Land of Assyria and the out-casts of Aegypt yea the receiving of them shall be life from the dead Rom. 11.15 Obser 3. There 's no full security but only in the state of bliss The Disciples the most dearly beloved of the Lord had him in presence with them yet were in danger of perishing yea Lucifer fell from Heaven Adam from Paradise Judas from the School of Christ where and in what condition of life can any man promise himself security since even they who had the Lord of the Sea aboard with them were in danger of ship-wrack Obser 4. The blessed condition of the people of God even in their greatest extremities they have Christ with them hence it is that Moses makes the challenge Deut. 4.7 What Nation is there so great which hath God so nigh unto the same as the Lord our God is in all things we call upon him for O how blessed and happy would men account themselves if they had some potend friend at the next door ready upon all occasions and willing to help them But how much more happy are the Saints of God that Nation of Holy Ones all the world over who have God so nigh them Even the greatest Monarchs may not be able to help themselves such is the mutability of humane things much less their favourites They may change their affections their love into hatred and despight They may nay they must die But I am with you to the end of the world saith the Immortal God who changeth not I am with you saith Emmanuel He who is ever present with us if he be not far from any one of us as St. Paul speaks to the Idolaters but in him we live and move and have our being How much more neer is he to his Saints to his Disciples God is in you of a truth Christ is in you the hope of Glory Go to thy Father in secret where is that In fundo cordis In the ground of the heart Obser 5. Observe the sympathy condoling and fellow-feeling of the Saints in all their miseries one with another Every man speaks not for himself in person Lord I perish but Lord we perish All the Church is as one Body informed enlivened and quickned by one spirit as the natural body hath those nervous and musculous parts diffused throughout all the body and all the parts of it so that if any part be touched the whole body is sensible of it As we say in Philosophy Omne continuum est unum Every continued body is one and made all of one piece moto continuo moventur omnes partes continui Move a plank or a pole at one end and ye move the whole pole And the case is the very same with the body of Christ 't is one move any one part of it all is moved If one member suffer all the members suffer with it who is offended and I burn not saith St. Paul If the foot be trod on the tongue saith why do ye hurt me why persecutest thou me So that if any part be insensible of what befalls another we may say truly 't is numb'd or dead or no member but an excrement rather than a member or part as the nails or hair may be cut without any pain to themselves or any sympathy to the body not so the flesh And it may be truly said of merciless men who condole not with their fellow-members in afflictions that they are no members of their body they are rather excrements than parts and members of it As the parts condole and sympathize one with another so they pray one for another As they say we perish so they say Lord save not Me but Vs Lord save Vs Our Lord taught us to pray not every one for himself My Father but every one for every other Our Father and not give Me my bread but give Vs our bread Reproves those who are in a perishing condition yet are insensible of it Solomon describes the drunkard as like to one that lies carelesly in the midst of the Sea and sleeps securely on the top of a mast Prov. 23.34 and of all sorts of men in the world they are the most careless and have lest reason for their security and are lest sensible of their danger They spend their dayes in mirth and suddenly they go down to the pit Gray hairs are here and there upon them yet they know it not Hos 7.9 Of all kinds of sin as it is observed by one of the pious Ancients This sin and Covetousness cleave the closest and are most hardly left It was typified by Lot's lingering e're he came out of Sodom Gen. 19.16 The men laid hold upon his hands and upon the hands of his Wife and his two daughters the Lord being merciful to him and they brought him forth and set him without the City Gen. 19.16 Sodom is hardly left though there be imminent danger of burning in it it 's a wonder and a great mercy of God that any one leaves it if he hath once dwelt in it they are so lull'd asleep with security and ease and voluptuousness that their lives run out and spend themselves insensibly and they perish eternally e're they perceived themselves to be in any danger as a ship goes on her voyage whether the careless passenger sleep or wake and suddenly the ship springs a leake and they are all lost And the Covetous wretch who applaudes himself as a more wary man yet is he embarked in the very same danger and heeds it not Jer. 17.11 He shall leave his wealth in the midst of his dayes and be that which he thought himself lest to be a fool as little thinking 1 Tim. 6.9 That his foolish and hurtful lusts drown him in destruction and perdition 2. Reproves those who are apprehensive of no other danger but only of the outward so that if they have a fair gale and pass-time of outward prosperity if they enjoy an outward peace and good customers instead of peace and truth they take no notice of any inward want or danger shipwrack of faith or lusts drawing them into destruction and perdition Therefore the Lord oftentimes because we are more sensible of outward than inward losses reminds us by outward of the inward Because not sensible of the Shipwrack of Faith Plague of the heart Loss of God's Kingdom The Lord sends a Wrack in mens Estates Plague upon their Bodies Loss of an outward Kingdom Because we consider not that we have crucified and slain the Lord of life he exposeth us
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
How many were there of these all Luk. 14.25 There were great multitudes with him and he turned and said unto them If any man come to me and hate not his Father and Mother c. The business is of greatest weight and concern'd all and so when he was now to put an end unto the Legal Ceremonial services he calls all to him and tells them what that worship is wherewithal God is pleased and what that is which renders us unclean in the sight of God not a dead carcase of man or beast not eating with washed or unwashen hands not any thing without the man defiles the man but evil thoughts murders adulteries fornications thefts false witnessings and blasphemies these things come from within from the heart and these defile the man Of this sometime our Lord gives hints even in the Law and Prophets Deut. 10.16 Circumcise the foreskin of your hearts rent your hearts and not your garmentt The uncleanness of the Old Law was manifold and easily contracted as by leprosie an issue or by touching any of these these therefore the Jews oftentimes were tainted withal yet without sin Our Lord himself touched the Bier whereon the young man lay who was carried forth to be buried wherefore when David came to Abimelech the Priest 1 Sam. 21. and asked for something to eat he saith he hath nothing but the shew-bread which was lawful for none to eat but for the Priests yet Abimelech gives it to David and those who were with him only with this condition if the young men be clean especially from women Other pollutions defiled the body but Abimelech well knew they were only Ceremonial but wantonness lasciviousness youthful lusts defile the Spirit Soul and Body Obser 5. Hence we learn what the nature of sin is filthiness and uncleanness See Notes on Jam. 1.21 Obser 6. With this filthiness or defilement our whole nature is polluted Obser 7. What manner of people the Saints of God are See Notes as above Consol Alas I am unclean unclean evil thoughts murders adulteries fornications false witnessings proceed from my heart and what a world of wickedness have they left behind them Mine iniquity hath found me out When the Leper was all over white then the Priest must pronounce him clean Levit. 13.12 13. But if the raw flesh appear in him he is unclean If we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all our unrighteousness 1 Joh. 1.9 But if any raw flesh Hebr. any living flesh appear if we seek for life in our sinful nature by the works of the Law we are then unclean Then the Priest Christ looking on us will pronounce us unclean then in thy sight saith holy David No flesh living shall be justified But the sinful soul complains alas who shall deliver me from this body of death surely where-ever there is such sense of the spiritual burden there must needs be life if a dead carcase of a beast fall into a fountain of water it makes not the fountain unclean no it may be clean saith the Law Levit. 11.36 And the reason in nature is because the living fountain works out the uncleanness There is a promise made to the house of David Zach. 13.1 if therefore that fountain of life be opened in thee it will work out all uncleanness O but alas my sins are as the Aethiopians skin and Leopards spots I am habituated unto them they are even natural unto me See Jer. 13.23 and v. last Exhort To lay aside all filthiness and superfluity of naughtiness it 's the Exhortation which ye read James 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though of general use yet more properly signifieth the putting off of Garments even the corrupt old Garment Eph. 4. Joshua was cloathed with filthy Garments Zach. 3.3 4. Esay 6. The Angel took away the Prophets uncleanness Exhort Put on the New Garment even the Lord Jesus Christ Take heed that we foul not our Garments when a man hath a new Garment he is very careful and wary lest he soyle it lest he lay it where it may take dust but if once it hath been stained and soiled men then become careless where they lay it O beloved here is the great danger if we are cleansed from our sin and have put on the robe of Righteousness let us then take heed Rev. 3.4 and 16.15 Heb. 10.27 28 29. As the uniting of the heart unto what is evil by consenting thereunto makes the heart common and one with that which is evil and unclean and contracts pollution from it Even so the uniting of the heart unto that which is good by consenting thereunto renders the heart one with that which is good and draws purity and vertue from it Exhort And therefore touch no unclean thing and I will receive you and ye shall be my Sons and Daughters saith the Lord Almighty NOTES AND OBSERVATIONS UPON MATTHEW XVI 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven THese words are part of the Gospel appointed by the Church to be read this day and the fittest I could chuse for the Celebration of this Feast wherein we give most high praise and hearty thanks unto the Almighty and Everlasting God for the wonderful Grace and Vertue and the many excellent gifts declared in St. Peter and pray unto God that he will mercifully grant us Grace to follow the Example of his stedfastness in Faith and keeping Gods holy Commandments whose memory we recount unto the glory of God who hath given such gifts unto men and congratulate his bliss and happiness according to the custom of the Ancient Church which hath been wont to solemnize the names and memories of the Saints grounded upon that of the Wise man which the Jews use proverbially The memory of the Righteous shall be blessed Thus Moses beloved of God and Men his memory is in high praise saith the Son of Syrach Thus the Jews blessed Mordecai and blessed Esther and the Mother of our Lord foretold That all Generations should call her blessed and generally the voice from heaven pronounceth all those blessed who die in the Lord. Thus might we bless the memory of St. Peter and be bold to make use of this Text by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-jona But the words in reference to those immediately before the Text are a blessing in requital of a blessing a confession answering a confession and a promise to build his Church upon what St. Peter had confessed St. Peter had made a glorious confession of our Lord and our Lord in the Text vouchsafes a gracious confession of St. Peter St. Peter gave a testimony of his Faith touching Christs Divinity Thou art the Son of the Living God And Christ gives
person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
unto Caesar being propounded to our Saviour who with all his Disciples came out of Galilee and so might be thought a favourer of that Sect it must needs be a very dangerous dilemma a parlous question which way soever he answered if that it were lawful he was in danger of his own Nation the Jews if that it were not lawful he was in imminent danger of Pilate and therefore they are instant with him to take one part of it shall we give or shall we not give but there is no wisdom nor understanding nor counsel against the Lord. For whereas there are Two wayes whereby the Jews injured our Saviour 1. by open violence and 2. secret practices he avoided their open violence when they would have cast him down head-long he passed through the midst of them saith St. Luke and went his way Luk. 4.30 So likewise here when they went to lay waite for him in his word by propounding this dilemma this subtil question of dangerous parts he neither answers to one or other but passed through the midst of them so that they wondered how he escaped them and how he was gone and he escaped them by this answer Give unto Caesar the things that are Caesars A good example to be followed by the preachers of the Word for no doubt there are as dangerous spirits now to deal withal as then there were I pass the first of these because a fairer occasion may offer it self hereafter and proceed to the second Render unto God the things that are Gods The things that are Gods are in correspondency to the things that are Caesars Sicut Caesar exigit imprimationem suae imaginis sic Deus animam luce sui vultus signatam As Caesar requires the money signed with his Image so doth God your souls your selves signed with the light of his countenance so the ordinary Gloss Give unto Caesar the things that are Caesars i. e. saith St. Hierom Nummum Tributum Pecuniam your Coyn your Money your Tribute Vnto God the things that are Gods i. e. saith he Decimas Primitias Oblationes Victimas your Tenths First-fruits Offerings and Sacrifices Divitias vestras date Caesari Deo autem innocentiam conscientiae servate Give your riches unto Caesar preserve an innocent conscience for God saith St. Hilary And his reason is excellent Numisma Caesaris in auro est in quo est ejus imago depicta Dei autem Numisma homo est in quo Dei est imago figurata Caesars money or stamp of his money 't is in Gold or rather if we speak of the tribute money in Silver and in that money is the Image of Caesar Man is Gods money in whom is figured the image of God In a word as Caesar's Coyn is due to Caesar as is manifest both by his Image in it and his superscription upon it herein he writ himself Lord of Asia Syria and Judea so man is due unto God as is manifest by Gods Image in him and the superscription of his Name on him for God is in us and we are called by his Name Jer. 14.9 Having therefore spoken of Subjection to Caesar and all other Higher Powers let us speak of our Subjection unto God the Highest Power and as according to the earthly man we have born the Image of the earthly so let us according to the heavenly bear the Image of the heavenly But because in Scripture we may oftentimes be exhorted to give many things unto God besides the things of his Image and superscription let us humbly and in the fear of God make enquiry what the Image of God is wherein it consists and how far extended that so we may know what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things of God are and the whole debt which we are owing and here commanded to render unto the Lord our God The Image of God is Christ the Son of God so he is called Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imago figura substantiae ejus the express image of his person as it is well turned in our latter Translation This Image of God consists in Knowledge in Righteousness and holiness for he is made after or according unto God in Righteousness and Holiness Ephes 4.24 and Knowledge Col. 3.10 This Righteousness comprehends in it all the Virtues and Graces of God according to that verse as true in Divinity as in moral Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Righteousness all Virtues are contained In this sence Christ is said to be made unto us Righteousness c. 1 Cor. 1.30 in whom it pleased the Father that all fulness should dwell Col. 1.19 And of this his fulness have we all received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Grace for grace Joh. 1.16 every Grace in us answering to the counterpart of it self in Christ as every impression and print in the wax answers to every impression and print in the seal we being made unto the same Image of God Gen. 1. for thus St. Paul exhorts the Ephesians To put on the New Man who is thus Created after God in Righteousness and true Holiness And he saith that the Colossians had put on the New Man who is renewed in Knowledge according to the Image of him that Created him that is according to the Image of God the Father So that as Christ is the Image of his Father so the Saints are the Image of Christ The Strength Proportion Beauty Feature and Comliness are answerable in some sort to the like Virtues in the Image of God according to which St. Paul saith That the earthly man the First Adam was a type or figure of the Second Rom. 5.14 This Image of God is in the Soul yet so that per modum redundantiae by way of redundancy it extends it self also unto the body for as by an Image or picture we understand not only the lineamets and portraiture of him that 's drawn but also the Table it self wherein the picture is drawn And as we conceive by the Kings Image in his Coyn not only formally and a part the resemblance and figure of the King but also concretely and joyntly the Money the Silver or Gold wherein it is imprinted Even so the Image of God howsoever it be primarily in the Soul yet it may be said also to be in the body the seat of the Soul whose rectitude and straightness proper to it alone is an emblem of that inward rectitude and uprightness and an argument of Majesty and Soveraignty over all the Creatures As also because the Soul works by the Body conformable to the Image of God whence it is that the members of the Body are instruments of Righteousness unto God Rom. 6.13 Hence St. Paul saith That our Bodies and Spirits are Gods 1 Cor. 6.20 yea the Image of God extends it self so far that all the outward things belonging unto man may be said to belong in some sort unto the Image of God in man not only because Dei vestigium est in
Hag. 2.7 That the desire of all Nations should come Observ 2. Stars of the greatest Magnitude move not without due observation and how can this Bright Morning Star the Lord Jesus Christ as He is called Rev. 22.16 How can he move either to or from his Temple without our due consideration of him All his motions all his actions are our instructions He comes to his Temple Hag. 2.7 Mal. 3.1 And why must Haggai and Malachy of all the Prophets make this honourable mention of his Coming Haggai in his name carrieth the reason of it Haggai signifieth a Solemn Feast or festival Solemnity See Notes on Hebr. 2.14 principio Mysticé What is this Temple to us what doth Christ's coming to it acting in it or departing from it concern us The Lord hath more Temples than one He hath his Temple in Heaven Psal 11.4 He dwells in the Light inaccessible 1 Tim. 6.16 His body is his Temple Joh. 2.19 20 21. He spake of the Temple of his Body As for the Temples made with hands what saith the Lord Heaven is my Throne and the Earth my foot-stool Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. yet saith he let them build me a Tabernacle a Sanctuary and I will dwell in the midst of them Exod. 25.8 which the most wise Solomon wonders at 1 King 8.27 'T is true The Heaven of Heavens cannot contain him He is incomprehensible so that if we look for his adequate Temple we shall find no other but himself and therefore Revel 21.22 I saw no Temple therein but the Lord God and the Lamb was the Temple of it How much more may we wonder at the Lords condescent Rev. 21.3 The Tabernacle of God is with men word for word Immanuel so much he had said before Exod. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them and 29.45 46. which our last Translation hath amongst them O Beloved we are not willing I fear that God should be so near us and therefore we turn it among you which when it cannot be avoided they were forced to render it in you For know ye not that Christ Jesus is in you 2 Cor. 13.5 And know ye not that he is so in you as in his Temple It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principle taken for granted that all Christians knew that they were the Temple of God 1 Cor. 3.17 Know ye not that your Body is the Temple of the Holy Ghost 1 Cor. 6.19 This Temple is also more publick In whom all the building fitly framed together groweth up unto an Holy Temple in the Lord Eph. 2.21 Now whereas every Believer and the whole Church of Believers may be called the Temple of God according to the Scriptures some analogie and proportion here must be between the Temple and Believers The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temple at large had three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch 1 King 6.3 which was called Solomons Porch because there Solomon was wont to pray Here was 1. the Laver 2. the Altar 2. The second part of the Temple was the Holy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3. which had the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be potent or mighty whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace In this was 1. The Table of Shew-bread 2. The Candlestick 3. The Altar of Incense 3. The third part of the Temple was the Sanctum Sanctorum the Holy of Holies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 6.19 which signifieth the Oracle whether because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten words were in the Ark there or because the Oracle or word of God proceeded thence from between the wings of the Cherubim which covered the Mercy-Seat there hitherward they who came to enquire of the Lord directed their Prayer Psal 28.2 Answerable unto these three parts of the Temple there are three parts of the man Body Soul and Spirit 1 Thess 5.23 beside many other places of Scripture Know ye not that your bodies are the Temples of the Holy Ghost 1 Cor. 6.19 The blessed Virgin bare him in her body And three degrees of Worship Service and Obedience are answerable hereunto 1. Fear Psal 5.7 I will come to thine house in the multitude of thy Mercy and in thy Fear I will worship toward the Temple of thy Holiness therefore ye read that Christ began his Spiritual Temple with Fear Act. 2.43 And they were daily in the Temple vers 46. which could not be in the most Holy nor Holy which were proper to the High Priests and Priests therefore their meeting together was in the porch Act. 5.12 In this state were they who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was and is the common state of Christ's Disciples the Law makes impression of this Fear Ex. 20.20 In the second part of the Temple were they who had attained unto the knowledge of the Holy Prov. 30.3 who were enlightned with the lamp of Faith and had tasted of the good Word of God the Shew-bread the Heavenly Gift Heb. 6.4 For 2. the Service answerable to the Holy is Faith and the obedience of Faith David thus was in the Sanctuary never otherwise Psal 73.17 Vntill I went into the Sanctuary untill he now attained unto the Holy Faith They who attain unto this state and condition have strength and power against their Spiritual enemies 1 Joh. 5.4 Therefore the Holy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong and powerful 3. The Service answerable to the Most Holy is LOVE and the obedience of Love 1 Pet. 1. This is the worship of God in the Spirit Joh. 4. From this state and condition of the Christian Church the Lord would have his Oracles delivered to the Sons of men for this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Word the Oracle What was before delivered to the People by Scribes learned in the Letter of the Law must in this state be delivered by such Scribes as are taught unto the Kingdom of God The literal understanding of the Word is full of difficulty whence arise Controversiae Spinosae as they are called thorny troublesome controversies and disputes And therefore that City in Joshuah chap. 15. and 15. which was called Kirjath Sepher the City of Letters the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Kirjath Sannath the City of Bushes vers 49. and the Law was given in Mount Sinai But when now men attain unto a Spiritual understanding they who before were Ministers of the Letter and were encumbred with thorny controversies become Ministers of the Spirit and they who served God before in the oldness of the Letter now serve him in the newness of the Spirit And therefore when Joshuah had conquered Kirjath Sepher chap. 15.15 otherwise called Kirjath Sannath the name of the City was changed to Debir an Oracle the Living Word in such becomes an
God hath made them known 2 Esdr 5.1 13. Observ 3. Although it be not lawful nor permitted to enquire the exact and precise time of Gods Judgments further than he is pleased to communicate them yet we may enquire the Signs and Tokens of the Times as Esdras did 2 Esdr 4.1 and the Disciples do here Nor was it without Warrant on their part and a special Providence for us that they enquired into the Signs of these Times for therefore hath God caused them to be recorded and writ them every where in the Prophets Dan 7 8 9 10 11 12. 2 Esdr 4 5.1 13.9.1 4. and 13.30 Matth. 24. Mark 13. Luk. 21. 1 Tim. 4.1 2 Tim. 3. 2 Pet. 2. and 3. Jude Revelation per totum Yea the Lord reproves the neglect of this duty in the Scribes and Pharisees Matth. 16.1 Exhort Believe the coming of the Lord Jesus Christ The Disciples in the Text believed it and enquired what the sign should be of it they who believe this shall be partakers of the Resurrection Life and Glory 1 Cor. 15.23 where we read first Christ then they that are Christs at his coming the V. Latin hath Qui in adventum ejus crediderunt They who believe in the coming of the Lord Jesus Heb. 9.28 when Christ who is our Life shall appear then shall we appear with him in glory Col. 3.4 2 Tim. 4.8 when he shall appear we may have confidence and not be ashamed before him at his coming 1 Joh. 2.28 When Christ who is our Life shall appear we shall be like him 1 Joh. 3.2 Without the coming of Christ to us we shall never be established and confirmed in Grace Love Mercy c. for 2. Two things there are which must concur to make a perfect habit intention and radication 1. Intention imports the fulness of principles and rules necessary for an habit 2. Radication is the setling and establishing the habit in the soul Thus he who would get the habit and perfection of any Art or Science he must know all the principles and rules belonging to it then he must be setled and grounded in them and they in him and then he hath gotten the habit of the Art The like we may say of any Trade or Handicraft And this is true in the Art of Life which is the true Christianity he who desires to attain unto it and become a perfect Christian it 's necessary that he not only have the word of the beginning of Christ and the Principles of the Doctrine of Christ but that he also go on unto perfection Col. 2.7 Hereby beloved ye perceive what an errour it is that some are blamed for that they teach the Doctrine of Perfection sith as without it a man cannot be a compleat and perfect Christian Yea see their gross absurdity who teach they would have men exact and perfect in every Liberal Art and Science perfect Grammarians Rhetoricians Logicians Arithmeticians Geometricians c. yea they would have every Tradesman perfect in his occupation yea they will allow a man to be a perfect Knave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for a Christian man who professeth that Art of Arts and Science of all Sciences the Christian Life who hath Christ the Wisdom of God and Peace of God and Righteousness of God for his Teacher he must be alwayes a Non-proficient a Dunce an arrant Bungler never a perfect Christian man These two Intention and Radication concurring to the making of a Christian man a man may know all the Principles of Christianity yet still be inconsistent unstable unconstant c. To the stablishing and setling him in the Christian Life the coming of Christ himself is necessary 1 Cor. 5.6 7 8. Who shall confirm you Phil. 3.20.21 whence we look for a Saviour who shall change these our vile bodies and make them like unto his most glorious body Heb. 13.21 Make you perfect in every good work to do his will Col. 2.6 7. As ye have received Jesus Christ the Lord walk in him rooted and grounded through Faith in him 1 Pet. 5.10 And the God of all Grace who hath called you make you perfect strengthen stablish you Sign He that hath this hope viz. that Christ shall appear purifieth himself as Christ is pure 1 Joh. 3.3 Tit. 2.12 13. The Grace of God hath appeared teaching to live righteously godlily and soberly looking for the blessed hope even the coming of our Lord Jesus Christ Means 1 Pet. 13. Gird up the loyns of your mind 1 Thess 5.23 Now the God of Peace sanctifie you throughout in Body Soul and Spirit 3. Question What shall be the sign of the end of the world Hitherto we have the Disciples two first Queries 1. When these things shall be 3. What shall be the sign of his coming 3. The third Querie remains what shall be the sign of the end of the world wherein two things must be explained 1. What world is here meant 2. What is the end of that world the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What world is here meant why are there more worlds than one surely there are for the Apostle tells us That God made not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds by his Son Hebr 1.3 because perhaps this Doctrine is not so much taken notice of I shall therefore spend a little time in opening of it and shew 1. That there are more worlds than one 2. I shall enquire of what world the Disciples here speak when they enquire what shall be the sign of the end of the world 1. That there are more Worlds than one there is macrocosmus and microcosmus a greater and lesser World The word here used is sometime turned ages and generations See Notes on Heb. 1.3 In the Disciples Question we have two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Disciples suppose and take for granted That there shall be an end of the World 2. They enquire what shall be the Sign of the end of the world Besides these Worlds which are of God's making the Devil hath also his World of that St. James speaks Chap. 3. and calls it a world of iniquity that 's a world that lies in wickedness 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wicked one or in the Devil surely this is Sathans World not God's See Notes on Heb. 1.3 2. Of which of all these Worlds do the Disciples enquire after the end The word we turn an End is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Consummation or Consumption As the Worlds you have heard are many so the End of the World here enquired after seems not to be one only For whereas the Disciples expected the Coming of the Lord as I shewed in the former point they here enquire after an end of that world which hindred that his Coming and that is 1. The Devil's World consisting in the Dominion of Sathan the Prince of this World 2. The Vanity
a doubt what does the Christian Church so consist of Virgins that we should understand the state of single life as more excellent than the married state To which I answer the Apostle with great wisdom and caution propounds his Doctrine upon this Argument 1 Cor. 7. where having left the matter indifferent in the 36 Verse he preferrs Virginity but he implyes that there is not the same reason of all men and women Consider we but the Essaei or Essaeni the third sort of the Jews beside the Pharisees and Sadducees who were professors and practisers of all Piety Holiness and Righteousness Temperance Sobriety and Continency to whom Josephus and Philo Judaeus and Pliny also in his fifth Book Chap. 7. give honourable testimony Of like sort were many Votaries Who made themselves Eunuchs for the Kingdom of Heavens sake yea others were made such of men whom our Lord blames not Mat. 19. Thus Jephthah vowed and Consecrated his Daughter to God Judg. 11. though most conceive that he offered her up in Sacrifice Psal 76.11 Vow and pay unto the Lord your God let all that be round about him bring presents and fear him that ought to be feared To conclude then the answer to this doubt he who fulfills not the lusts of his flesh who minds not earthly things though he live among men and women in wealth and honour yet is a stranger to them and esteems them only as they are and is not polluted or defiled by them such a one dwels with himself and with his God converses with him and is like unto him he is a Virgin 2. Hence observe the Church of Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company of Virgins a kind of Spiritual Nunnery not only such as profess single life and abstinence from marriage but such also as profess and endeavour after a singularity of life and Godliness for so the Apostle saith of both Marriage is honourable and the bed undefiled is honourable and Hierome there tells us that Maritorum expertae dominatum viduitatis praeferunt libertatem castae vocantur nonnae the true Nunns are chaste Virgin Souls the true Bethulia the Virgin of the Lord or the house of Virgins which desire to bring forth the Lord and as the blessed Virgin to be a Mother of Christ Mat. 12.50 He is my Mother holy in body and spirit which may remember us of the Apostles Exhortation The time is short that they who have Wives may be as if they had none which also may mind us of our original and primitive purity And from whence went they From out of the house of the Spouse whither To meet the Bridegroom which was according to the most ancient custome of the Nations and ratified in that Song of Love Psal 45. Cant. 3.11 Whither went the Bridegroom To fetch the Bride and bring her to his and his Fathers house and there to feast her for as the espousing or contracting was at the house of the Father to the Spouse so the marriage feast was made by the Bridegroom and his Father at his house So Sampson's Father made a feast for his Son V. L. Judg. 14.10 And King Ahasuerus made a feast at the marriage of Esther Esth 2.18 which was a custome of other Nations as the Greeks and Romans Mysticé Then they went forth from whence whither went Abraham to meet the Lord coming to Judgment Abraham knew not whither Here again may arise a small doubt They went forth to meet the Bridegroom V. L. Sponso sponsae so also the Syriack which has been very troublesome to Expositors for if the Virgins themselves be the Bride how can they be said to meet the Bridegroom whence some have said the Text is corrupted others say no but that it ought not to press presly to all parts of the comparison but if either of these be granted greater inconvenience would follow that if any thing displeased us we might as well cancel the Text And why not one part of the Comparison pressed as well as another The Virgins are indeed the Spouse of Christ the Bridegroom Mat. 22.2 there 's no Bride mentioned for the Kings Son only the guests invited But how then can the Spouse be said to meet the Bride Is there not a Church as well Triumphant as Militant Heb. 12.22 23. Revel 21.9 10. The Lord Jesus is the Bridegroom to his Spouse the Church I am married unto thee Jer. 3. thy Maker is thy Husband 2. They who are called to the Kingdom of God are likened to ten Virgins There are some and they of great Note who would not that enquiry be made too close into our Lords Parables as why Virgins why ten Virgins But Analecta Deorum Colligenda and our Lord commands That the fragments be gathered up And the Psalmist speaks generally of Gods Word Psal 119.140 Thy Word is tryed to the utmost and thy Servant loveth it Come we then to enquire why they who are called to the Kingdom of God are likened to ten Virgins I told you in the beginning of the opening this Parable and all agree in it that our Lord hath reference unto some custom of the Jews in their Marriages yet we read not in any of them that ten Virgins were employed in that Rite and Ceremony yea they who tell us it was a custome of the Jews give us no light at all in that custome There was a custome among the Romans in their Nuptials under whom the Jews now lived that five Virgins ministred with five lamps mean time we must enquire why there are ten This is one difference between things common and sacred that things sacred and applyed unto God were greater more ample and large than things of common use So the sacred cubit as one of the pious Ancients observes in the making of the Ark was much larger than the ordinary cubit the holy shekel was of greater value than the common shekel whereas therefore the civil rite and custome of marriage requires five in the marriage of the Lamb the number is double Besides whereas the customes of Gods Church were all appropriated unto one Nation as the Jews those were to be enlarged and extended unto the Gentiles also whereof the Church was principally to consist therefore that Church is commanded to enlarge the place of her tent Esay 54.2 3. the former straitnesses are forgotten the measures of the Temple and utensils thereof are larger than those of the Jews Besides the number of Ten is a number of perfection beyond which if we proceed we begin again As the number of eight in Musick comprehends all chords and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the number ten is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly this number is Sacratus the least number of Righteous Men for whom the Lord would have spared Sodom And the like number of just men who keep the Commandments of God and the Faith of Jesus are they for whose sakes the Lord spares the world compared to Sodom where the
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
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
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
thy self Thou that sayest a man should not commit adultery dost thou commit adultery thou that preachest a man should not steal dost thou steal So by like reason thou that sayest a man should not be drunk art thou drunk thou that sayest a man should not swear dost thou swear and blaspheme These are they against whom the Lord sets himself I am saith he against the Prophets who steal my word every one from his neighbour Jer. 23.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burglayers and plunderers who enter not by the door into the sheepfold by Christ the door the narrow gate of mortification into the sheepfold but climb up some other way those are the thieves and the robbers Joh. 10.1 More NOTES AND OBSERVATIONS UPON MARK 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe Lord puts a diversity between his Disciples and undiscipled and unnurtured men when our Lord had spoken of the living bread and that that bread was his flesh John 6.51 verse 52. The Jews strove but what then doth our Lord resolve them of their doubts No but further confirms what he had taught vers 53.58 But when his Disciples doubted vers 60. he explains his meaning unto them vers 61 John 7.33 Yet a little while I am with you then I go to him that sent me touching this the Jews doubted vers 35 36. but he resolves not them He speaks the same to his Disciples John 13.33 but there they seem to take no notice of it but John 14.19 when he had spoken the like words verse 22. Judas not Iscariot replyed the like John 16.16 whereof when his Disciples doubt verse 17 18 verse 19 c. He opens their understandings This is a gift a great Grace vouchsafed to the Disciples to know the mysteries of Gods Kingdom especially the mysteries of his providence in the government of the world There are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidings of Providence which we cannot understand unless we go into the sanctuary of our God and God himself reveil them to us See Notes on Isa 3.10 And we must go into the sanctuary of our God into the School of Christ into the house of Christ into his true Church and there he expounds all things to his Disciples Mark 4.34 Such a mystery is that of this kingdom which as an holy man told Edward the Confessor is Gods Kingdom Wherefore doth the Land perish A mystery this is and not known to all though all men see it doth perish and go to ruine and desolation yet few men know the true cause of it why the Kingdom perisheth and truly it is a gift of the great reveiler of mysteries that any man truly knoweth it for doth not every man lay it upon another or upon certain orders of men or do we not impute it to the stars and there is no doubt but there have been and are extream malignant Constellations in the Heavens which rule in the bodies of men which yield themselves to be ruled by the spirit of this world as the greater part of men do But Sapiens dominabitur astris And who is that wise man and who knoweth what to do now the Land perisheth It is the Prophets question Jer. 9.12 13 14. They have forsaken my Law which I set before their face a known Law a known way but they have not walked therein It is our case exactly we have forsaken the Law of our God and not obeyed his voice neither walked therein But let us put our selves in what estate we will fancy our selves whether under the Law or under the Grace of Christ Sure I am the Lord expects obedience from us the Law no doubt requires it And shall we sin because we are not under the Law but under Grace God forbid So that wheresoever we are we must not forsake that Righteousness which is required in the Law That Righteousness of the Law must be fulfilled in us Who walk not after the flesh but after the spirit Will we know then this mystery why the Land perisheth 'T is the very same we have forsaken the Law and what comes of it The Lord shall cause thee to be smitten before thine enemies c. Deut. 28.25 It is the last admonition we read in the last Prophet which the Lord sent unto his People and the last words of that Prophet which ought to be respected as the emortuate the speech of a dying man which most commonly is most serious Mal. 4.4 5 6. If we forsake the Lord it is but just that he forsakes us So the Prophet reasons 2 Chron. 15.2 The Lord is with you while you are with him and if ye seek him he will be found of you but if ye forsake him he will forsake you verse 3-15 Because we have forsaken his Law therefore hath he forsaken us A fearful condition and such as made our Lord upon the Cross cry out Lamasabachthani Who knoweth what to do now the Land perisheth That is a secret mystery too which every man knoweth not for our Lord foretells that when there shall be distress of Nations upon the earth there shall be perplexity mens hearts failing them for fear and for looking after those things which were coming on the Earth Beloved these are the days when that must be fulfilled which is written by the Prophet Jeremiah Chap. 25.29 I will call for a sword upon all the inhabitants of the Earth vers 31. A noise shall go forth even to the ends of the Earth He will plead with all flesh vers 32 33. That this concerns us with the rest it 's manifest enough in the general and the Prophet points more especially at the Isles vers 22. though they seem to be safer than others because of their situation They also must drink of the cup of the Lords Wrath He can divide them for he now riseth up as in Mount Perizim Isa 28.21.22 Now what is to be done Thou hast forsaken the Law of thy God and therefore the Lord hath forsaken the Land and the Land perisheth Return now and agree with the Law of thy God This is the advice which the Wisdom gives us Mat. 5.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Lord stoop to give us that advice which flesh and blood can easily do No. The Law that is thine Adversary that thwarts and contradicts thee so often as thou wouldest transgress it which commands many things contrary to thy flesh and blood yet agree with it So did the Apostle I consent to the Law that it is good endure the Chastisements of it and see what will come of it Psalm 94.12 13 14. That Law by the Chastisements of it will bring thee unto Christ Gal. 3.24 this is the drawing of the Father John 6.44 And Christ will teach thee that mystery which St. Paul learned the mystery of Contentation in all estates Phil. 4.11
39.10 And hast not thou the like Harlot continually importuning thee Surely beloved there is an Harlot in every one of our bosoms nearer than Joseph's Mistress was to him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinful concupiscence This is the Harlot which the Wise man discover'd Prov. 7.12 Now she is without now in the streets and lyeth in watch at every corner 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin easily besetting us in every circumstance The like Syrens or Mermaids tempt thee bind thy self with resolutions to the Cross of Christ It was said by a wise man to one of the Kings of England Quando victor eris ad crastina bella pavebis Quando victus eris ad crastina bella parabis God said to Abraham Gen. 15.1 Fear not when such admonition should seem least useful being after the slaughter of the Kings This was Job's constant practice Job 9.28 Verebar omnia opera mea vulg Lat. it was Paul's exercise herein do I exercise my self to have a conscience void of offence Act. 24.16 What pious Soul upon sin committed feels not the flames burning on the Altar there is a living Spring there works out all corruption Observe the impetuousness and importunity of our spiritual enemies 1 King 20.22 At the return of the year the king of Syria will come against thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 3. Through many tribulations men must enter into the kingdom of God See their supine neligence who cast all upon Christ and what he hath done and suffer'd without conforming to him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego vici vide Notes in Jam. 4.22 Media Wouldst thou obey even to the death of the Cross love the Lord thy God with all â—hy heart there is no Commandment of God impossible to him that loves we have much talk of Faith Our secret meaning is that we believe all things even this duty of Mortification and Crucifixion is done to our hand Sure I am Christian Charity which is preferr'd by the Apostles as the greatest grace and that which Faith works by And as all our doings must be in faith so so all in Charity 1 Cor. 16.16 if we do all we do in Charity if we would out of Love go about this duty it would be done 1 Joh. 5.3 And suffering is preferr'd before faith Phil. 1. Adjoyn thy self to the Crucified ones There are distempers intemperiae which assault every one of us at times as the evil spirit assaulted Saul David's harp is the Musick which will inchant and charm and lay the evil spirit especially if there be an harmony of such crucified Ones as doubtless there are many such in the world One a far off espied many people gathered together and every one moving orderly he drawing near heard excellent harmony whereupon he himself could not hold but he danced with them hence it was said Is Saul among the Prophets Hear the Lords voyce He saith if any will come after me we are apt to run before him whereas we ought to follow him Esay 30.21 Thou shall hear a word behind thee saying This is the way Alas we had great need to be so called upon it is a narrow way and few there are that find it Fear the Lord by it men depart from evil Be angry and sin not Follow the guidance of the mortifying and crucifying Spirit Rom. 8.13 If ye by the Spirit do mortifie the deeds of the body ye shall live Therefore the Apostles advice is Gal. 5.16 I say then walk in the Spirit and ye shall not fulfil the lusts of the flesh for the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other So that you cannot do the things that you would Ye see I bring that Scripture for an help to this duty which seems to most men to overthrow it And truly so it doth if we read it as it sounds in our English Translation and so we read it in all the former English Translations that I have seen except only one most ancient Maniscript Indeed the Original Text is thus to be render'd The flesh lusteth against the spirit but the spirit lusteth against the flesh now these are contrary the one to the other so that ye do not the things that ye would ye cannot do the things that ye would is neither in the Original Greek Latin Syriack French Italian Spanish High or Low Dutch And indeed so to turn the words makes them sound directly contrary to the scope of the Apostle if ye please to observe it vers 16. He exhorts walk in the Spirit and ye shall not fulfil the lusts of the flesh That 's the Apostles exhortation Now read the words following vers 17. So that ye cannot do the things which ye would Mark now we would walk in the Spirit the Apostle exhorts us so to do true in these following words he tells us we cannot so do So that in this sence the Apostle should seem to do as if a Commander should lead up his Troop to assault a fort and say Behave your selves valiantly and upon taking this sort I shall bountifully reward you but know that ye cannot take it it 's impossible ye should ever overcome it What think ye are not these like to behave themselves like brave men The case will be the very same if ye confider what the Apostle exhorts us unto vers 16. and vers 17. he tells us we cannot More NOTES and OBSERVATIONS on LUKE 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to them all if any man will come after me let him deny himself and take up his cross daily and follow me OUr Heavenly Father having brought up His children under Faith and the fear of God the Son invites them to a further progress in Faith ye believe in the Father believe also in me c. and in self-denyal and patience that so through faith and patience having done the will of God they may inherit the promises Having heretofore spoken of the holy fear of God unto which our Lord invites us let us proceed and accept of His further invitation to self-denyal and taking up his cross otherwise we cannot be what we would all seem to be Christ's true Disciples and followers He said unto them all if any man will come after me c. So ye read the words in our last Translation wherein there is an usual mistake The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he said to all In the former verse he spake to his Disciples that Doctrine was proper to them But what concerned all men to know and practise the Doctrine of self-denyal and taking up the Cross that he spake to all not to them all The words before this Text in this and the parallel Scriptures contain a preface proper and pertinent thereunto He said unto all who and how many were they He taught this Doctrine very often They to whom the Lord Jesus propounded this Text were his twelve Disciples
be his Disciples ye find Luk. 14.25 26 27. 2. Friendship is the union of virtuous men reciprocally well-minded in loving one another I call it Union for bounty on the one part is not friendship but the beginning of it saith the Philosopher But bounty in one being answered by the other that mutual complying of both in the good makes friendship and such are called friends This complying between friends is in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are common among friends 2. Things especially which extend very far counsels and wills And 't is strange what harmony and consent there is between Natural Reason and Evangelical Truth in this very thing Non est ullum certius vinculum quà m consensus societas consiliorum voluntatum Tully pro Plancio For this very Reason the Disciples are called the friends of Jesus Christ Joh. 15.14 15. I have called you friends for all things that I have heard of my father I have made known unto you God the Father and the Son are all one and he reveals his Fathers counsel to his friends that they may be one with them Joh. 17.21 22 23. As there is a Communication of Counsels so likewise of Wills Thus Abraham was Gods friend But how can that be Amicitia est inter pares as in the Covenant between God and Man confederacy seems to introduce a kind of equality because confederatus est confederati confederatus yet to shew that the Covenant is not among equals The restipulation on mans part is by way of petition and humble supplication So in friendship between Christ and his Disciples because friendship seems to infer some equality Amicitia est inter pares yet to shew that this friendship is not among equals The conditions of it on the Disciples part is to receive all their instructions and counsels from Christ and to comply with his will in all obedience in the fore-named place Joh. 15.14 15. Thus Abraham was partaker of God counsels Gen. 18.17 he enter'd into Covenant with him Gen. 15.18 and complyed with his will in whatsoever God commanded him as God himself gives testimony Gen. 26.5 The reason of this friendship between Jesus Christ and his Disciples is the antecedent and preventing love of God It pleased the Lord to make you his people saith Samuel 1 Sam. 12.22 And he hath given his Son to take away the enmity Col. 1.20 21 22. and makes men friends of God and Prophets Wisd 7.27 Now whereas it might be thought that some beauty and loveliness in the Church or some similitude in it unto Jesus Christ or some precedent love in it towards Jesus Christ might objectively as we speak excite and draw forth the Love of Christ unto it The holy Ghost decyphers the original condition of the Church extreme dispicable and contemptible Ezech. 16.1 6. And what comliness and beauty afterward it hath it 's received from him Ezech. 16.14 Thy beauty and comeliness was perfect through my comeliness which I put upon thee saith the Lord God Amor facit objectum suum So God loved the world that he sent his only begotten Son c. Joh. 3. Not that we loved him but he loved us 1 Joh. 4.10 Observ 1. Observe the wonderful condenscent of Jesus Christ who thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he thinks it not dishonourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to equalize in a sort himself with the man Amicitia parem aut facit aut accipit saith Hierom. Observ 2. See then the eminent estate of Christ's Disciples They are the friends the favourites of Jesus Christ They have one mind one heart one spirit one body 1 Cor. 1. ult We have the mind of Christ He that is joyned unto the Lord is one spirit with him Syr. others friendship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh of his flesh and bone of his bone being of his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.6 This is the great Mysterie Ephes 5.30 They are of his counsel Amos 3.7 as intimate and one with one another they bear the name of each other God calls himself after the name of Abraham Isaac and Jacob Exod. 3. And Christ is called Israel Hos 11.1 Matth. 2. and Jacob Psal 24.6 confer Jerem. 23.6 with 33.16 And Gods people are called Gods clothed with his Spirit Observ 3. From the discription of Disciples and Friends which is evident out of the Word of God we may easily collect what a few Disciples and Friends Jesus Christ hath in the world even among these who most forwardly profess him Who denies himself take up his Cross c We may say of them as of the crowd who thronged our Lord then when the woman with her bloody issue touched him Our Lord asked the question Who toucheth my clothes Matth. 5.30 The Disciples thought it a strange question and answered it accordingly Thou seest the multitude throng thee and sayest who touched me What a multitude of carnal men crowd and throng our Lord Multi Dominum comprimunt at una tangit and many press upon our Lord but one toucheth him Obser 4. What a desperate design do they enterpise who oppose the friends the disciples of Jesus Christ The great Zamzummims Deut. 2. they seem to oppose men but are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God Amici populi Romani the friends of the people of Rome thought themselves safe 1 Macchab. 8. because they had the people of Rome to their friends He who should molest the confederates and friends of the Romans provoked also the Romans and made them their enemies Little do they consider this who dare molest the Saints of God the Disciples of Jesus Christ Do they not know that they are the friends and confederates of Jesus Christ that he who wrongs them wrongs him That he who toucheth them toucheth the apple of his eye That God will bless them that bless Abraham his friends seed and curse them that curse them Christ and his friends are confederates and have common friends and common enemies The friendship with God interests God in his peoples affairs and their business is his David reckons up the enemies of the Church Psal 83.2 and calls them Gods enemies the same in all ages oppose the Church of God and his friends 1. Edomites earthly-minded men qui terrena amat sanguinem sitiunt 2. Ismaelites the hearers only who obey not 3. Moabites ex patre the bastard-generation Heb. 12 4. Agarens strangers from the Commonwealth of Israel so hostis olim quem nos peregrinum dicimus 5. Philistines false brethren cadentes potione or ebrii luxuriâ rerum secularum 6. Gebal the borderers or vallis vana fallantur humiles the hypocrites 7. Amalekites who turn away the people from their God smite them lick them up 8. Tyrians oppressors persecutors and tyrants whence they have their name 9. Assur the Assyrians insidious they that lye in wait inwardly the sin that easily
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
flesh but nourisheth and cherisheth it these will not allow themselves food convenient but make it a great part of their Religion to starve yea kill their bodies with austerity of Discipline Oh how these mistake the counsel of their great friend he bids them keep under the body of sin and bring it into subjection And they keep under their natural body as for the body of sin that they pamper and cherish they whip the Cart and let the horses go free Repreh 2. Those false friends of Jesus Christ who fear those that kill the body and forsake their friend This comes near home to those who fear loss and shame among men and for fear of that lose their conscience speak evil of what they know not for gain for safety We all condemn Balaam as a false Prophet but if compar'd to some they come short of him Numb 22.38 Have I now any power to say any thing c. If Balac would give me his house full of silver and gold I will say neither more nor less than what God declares Nu. 22.18 ye have an example of this in infamous Joas that great zealous King for God 2 Chr. 24.17 after the death of Jehojada the Princes of Judah came made obeysance to the king Then the king hearkned unto them and left the house of God made them groves this did Joas for a little honor but Zachary would not consent to them no not to save his life Repreh 3. Those who are fearless caress and secure what befalls their bodies fear not them who kill them yet are not friends of Jesus Christ It is very remarkable to whom our Lord gives his counsel and how qualified they ought to be they are his friends and they do whatsoever he commands them I say to you my friends c. He saith not this to strangers much less to his enemies Let such fear I wish them and take heed of them that kill their bodies they have this present life as an opportunity to reconcile themselves and become friends of Jesus Christ The same Spirit that saith this to his friends fear not c. because they do whatsoever he commands them the same saith to those who do evil fear Rom. 13.1 4. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God Thou mayest give thy body to be burned yet have no charity This is love that we keep his Commandments Consol Of Christ's friends who bear their life in their hand and suffer for his sake if ye suffer for righteousness sake blessed are ye suffering is a greater gift than faith if the Apostle reason right Phil. 1.29 yea it is the chief part of the Christian calling 1 Pet. 2.19 20 21. but innocens morieris So the wife of Socrates told him weeping for him What saith he wouldst thou rather that I should die for evil doing It is our female part in us that suggests such thoughts The death of good men is not to be lamented it is more miserable to deserve death than to dye The death of an innocent man frees the innocent man from woe but brings woe unto them that put them to death Jer. 26. God had sent the Prophet with a message to the Jews to perswade them to repentance otherwise he would make his Temple like Shilo and the City of Jerusalem a curse to all the Nations of the Earth God had given to Jerusalem and to his Temple their great and precious promises which moved the Priests and the Prophets and all the People against Jeremy and they would have him put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple the People the Law the Place were great priviledges of the Jews and he might be thought to speak against Gods own cause But how doth Jeremy in this case behave himself vers 14 15. Surely God honoured his own Ordinances then as highly as he esteems any outward Ordinances now wherefore when we tell men that the goodness of the cause will not do them good unless they themselves be good meek lowly patient that if they kill all wicked men in the world and kill not their own lusts they are not one jot neerer to God they wax offended 't is Jeremiah's case just To be an innocent man is to be a dear friend of Jesus Christ and by how much the more his friend by so much the more hated of the Scribes and Pharisees and the People that are led by them Mark what our Lord tells his friends Joh. 16.1 2 3 4. Isa 66.5 Your brethren that cast you out for my names sake say let the Lord be glorified but he shall appear to your joy but they shall be ashamed Jer. 50. and 7. their adversaries said we offend not because they have sinned against the Lord the habitation of justice even the Lord the hope of their fathers keep innocency and do the thing that is good and that shall bring a man peace at the last Exhort Jesus Christ exhorts his friends fear not them who kill the body 1. Consider his Divine Presence Omnipresence Psal 3 1-6 2. The fear of man bringeth a snare Prov. 29.25 3. Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 48. Isa 24.17 4. If ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 1 Pet. 3.1 4. 5. The condition of the daughters of Abraham vers 6. 6. Knowing the terrour of the Lord we perswade men Rev. 21.8 See Notes on 1 Joh. 5.4 Jesus Christ thy friend saith fear not them that kill the body he hath feared nothing not shame not death it self Dedi corpus percutienti I gave my body to the smiter Darius so esteemed the wounds that Zopyra inflicted upon himself that he preferred him before an hundred Cities Jesus Christ was not only wounded but dyed also for thy sake How acceptable unto God was Abraham's offer to offer up Isaac he took the will for the deed How much more acceptable is the real offering of our bodys unto him The fear of God drives out the fear of men as fire fire fear the Lord let him be your dread as the Viper cures the Viper the fiery Serpent on the pole cured the sting of the fiery Serpents Moses his Serpent devoured the Serpents of the Magicians so the fear of God devours all fear of men O Beloved do we not herein most grosly deceive our selves as thinking that we are indeed the friends of Jesus Christ whereas indeed we are not This concerns us all and every one of us so much the more neerly 1. Because 't is an easie matter in this very thing to be deceived 2. then secondly if we be deceived in this it is in a matter of the greatest moment 'T is an easie thing to be deceived and that by how much the more we are busied about Divine Matters both Preacher and Hearer 1. The Preacher who specially is spoken to in
the fear of God for therefore we labour that we may be accepted of him for we must all appear before the judgement-seat of Christ 1 Cor. 9.10 11. knowing therefore the terrour of the Lord we perswade men and when the terrour of men offered to interpose it self Peter and the other Apostles answered bravely We ought to obey God rather than man Act. 5.29 Yea the Apostles appealed to their Judges though of contrary minds Act. 4.19 Whether it be right in the sight of God to hearken unto or obey you rather than God judge ye This light of nature they presumed to be left in the minds even of Christs enemies that God was to be feared and obeyed rather than men if that light were darkened in them Socrates may judge them when the Athenians commanded him to teach otherwise than he did he answered couragiously and like a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who doth good or abstains from evil only for fear of punishment he cannot be said to be a friend of Jesus Christ a good man and fearing God for such an one looks at the punishment as the principal evil and therefore if any man doth what is good only out of fear he hath not yet departed from evil for even in this he sins that he would sin if he could safely and without danger for velle peccare est peccatum so that such a one doth not hate the sin nor love righteousness but fears the judgement such an one was Ahab 1 King 21. Mala quae quis non facit opere perficit voluntate saith Gregory for the evil that such an one doth not in the deed he accomplisheth in his will and that is formale peccati so true is that of one of the Ancients Timor servilis est bonum quo nemo benè utitur if with fear 't is good and a gift of God yet is it not a saving grace in its self 't is a gift which no man useth well But if to do good out of servile fear be evil how much more the neglect and contempt of servile fear as when men fortifie themselves against it as the Philistins when the Ark of God was brought into the camp 1 Sam. 4.7 they were afraid yet encouraged themselves against that fear vers 9. I know no sin so head-strong as drunkenness Venter non habet aures they observe in the swine that though one stand over them with a cudgel to keep them from the trough they will grunt and cry indeed yet adventure the stroaks of their back and break through to their swill just such other beasts are the drunken beasts Prov. 23.35 They have striken me saith the drunkard and I was not sick they have bruised me and I felt it not When I shall awake I will seek the wine again 2. Reproves Those who fear not him who hath power to cast into hell this is the in-let unto all other sins as the great sins of Adultery and Murder Gen. 20.11 I thought saith Abraham to Abimelech Surely the fear of God is not in this place and they will slay me for my wifes sake and so Gen. 26.9 his Son Isaac reasoned Hitherto the Prophet refers all the abominations of the Jews Ezek. 8.12.9.9 Ezek. 22 3-12 Psal 14.1 Luk. 18.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerat he said in himself he feared not God nor regarded men Deut. 25.18 what Amalek did he feared not God Rom. 3.9.18 the reason of all there is no fear of God before their eyes Unto this all the capital crimes of malefactors are referred in our Law for this is the form of the indictment That such a one not having the fear of God before his eyes he did so and so like children daring one another who should go furthest into the dirt 3. Reproves Those who secure us from all fear of God who tell us even while we are yet in our sins That we have not received the spirit of bondage to fear Rom. 8.15 'T is a true speech but ill applyed as many other Scriptures are for mark to whom the Apostle speaks vers 13 14. if thou be such a one as mortifies the deeds of the body c. and art led by the Spirit of God then it belongs to thee they then lull men asleep by a false assurance they deceive them Isa 8.12 These are they who take the upper milstone to pawn or pledge i. e. the fear of God Deut. 24.6 the nether milstone is the hope which lies in the bottom and seems like an anchor in the water which hope we have as an anchor Heb. 6.19 Spes in ima pixide lest hope should become presumption lest the nether milstone should be moved from off the base the upper milstone keeps it down the fear of God keeps down the presumptuous high mind The Apostle layes the upper milstone upon the nether Rom. 11.20 Thou standest by faith which is commonly taken for faith and hope or the result of both confidence Hebr. 11.1 Marg. be not high-minded but fear They who take to pawn the upper milstone they who take away the fear of God from men and make them presumptuous and flatter them into an assurance whereof for the present they are not capable they take the soul to pawn so 't is in the original they by a pleasing way in preaching of placentia rob the people of their souls Consol Happy happy soul who fearest alwayes so the Wise man hath pronounced thee Prov. 28.14 'T is great courage to fear lest we should offend The examples of Heathen men herein may shame us It was objected to Cleanthes that he was fearful The more fearful I am saith he the less I sin 'T is a laudable fear that makes a man abstain from things unlawful When another reproached Zenophanes as a coward because he would not play at dice with him I confess saith he I am very fearful but it is of things dishonest 't is an honest fear yea a valiant fear that keeps a man from committing things unlawful Exhort To the fear of God Motives are many I must crowd them into so many words 1. The dignity of the Duty it makes a man blessed who performs it Psal 112.1 Blessed is the man that fears the Lord. 2. 'T is the beginning of wisdom Prov. 1.7 yea the progress and perfection of it Job 28.28 3. The necessity of it appears from the manifold commands of it in the Old and New Testament 4. The manifold fruits of it it begets the hatred of sin Prov. 8.13 it expells sin Eccles 1.27 5. This is the ground of true valour and fortitude the fear of God swalloweth up all other fears 6. 'T is the compendium of all fears Prov. 14.26 7. In the fear of the Lord is strong confidence 8. The Lord imprints a fear in the enemies of his people who fear him Exod. 15.14 15 16. The people shall hear and be afraid 9. This is that which the Lord puts in men and gives the victory unto some
curiosity in an others business and negligence in his own If I will that he tarry till I come what is that to thee follow thou me 't is every mans duty let every man prove his own work Castel Scarce any man will go about it unless he see others do it before him we are in our performance of duties extream modest and mannerly but in arrogating rewards and honours every man will step before other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus some will not communicate with us at the Sacrament because others are not prepared pro se quisque if every one would sweep his own door the whole street all the way would be clean and prepared quickly Consol It is proper to comfort the dejected spirit as doth the Prophet Isa 40.1 Comfort ye comfort ye my people saith your God speak to the heart of Jerusalem c. why every valley shall be filled the dejections and consternations of spirit shall be raised up This is the only seasonable time the Lord doth but stay till we are empty Psal 79.8 make haste let thy tender mercies prevent us or let Christ the mercy of our God come unto us why for we are brought very low and Psal 142. David was in the Cave fled thither to hide himself from Saul as the Church flyes into the Wilderness to hide her self from the Dragon Rev. 12. there he finds himself as low in estate as in place in soul as he was in body vers 3. When my spirit was overwhelmed within me then thou knewest my path I looked on my right hand and saw and no man acknowledged me refuge perished from me no man cared for my soul I cryed unto the Lord attend unto my prayer for I am brought very low We find him in the like low condition Psal 116. The pangs of death compassed me about the pains of hell got hold upon me I found distress and sorrow Gracious is the Lord and righteous yea our God is merciful the Lord preserveth the simple I was brought very low and then he helped me And doubtless Beloved the Lord will take up his Tabernacle with us he will dwell with us when we are brought low enough we are yet too proud too haughty too strong too rich too presumptuous too high minded too wise when we are brought low when we are empty then the Lord will come and dwell with us mean time there is no room for him This you 'l find in Isa 30. The people there relied upon their own strength against Senacherib and were resolved so to do and would not hear any Prophet that disswaded them vers 9. This is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophesie not right things unto us speak unto us smooth things prophesie deceit please our humour get ye out of the way turn aside out of the path cause the holy one of Israel to cease from us wherefore thus saith the Lord because ye despise this word and trust in deceit and perversness and stay thereon vers 12.18 When the multitude were perished when he had scattered the people that delight in war the Lord speaks to his lowly ones his poor c. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are they that wait for him Yea Beloved in the place before named Isa 57. The people then had such vain confidence as we now have we trust in our great forces our ammunition c. and so did they and therefore vers 10. The Lord said thus to them thou art wearied in the greatness of thy way yet saidst thou not there is no hope thou couldst not yet learn to despair and put no trust in these things why for thou hast found the life of thine hand therefore thou wast not grieved i. e. thou hadst means and money to maintain war vers 11. He reproves them of whom hast thou been afraid that thou hast lied c. When thou cryest let thy Companies i. e. thy Soldiers that thou hast gathered together let them deliver thee but the wind shall carry them all away But he that putteth his trust in me shall possess the Land and shall inherit my holy mountain then followeth the great promise unto such lowly ones vers 17 18. Mean time for the iniquity of his covetousness I was wroth and smote him I have seen his wayes and will heal him but when when we are brought low enough Zach. 14. Thus in the first place we find it Psal 3.2 Many rise against me many that say of my soul there is no help for him in his God David in his own person represents the Churches calamity under the four Monarchies signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first letter noting the Romans 2. ב the Babylonians 3. י the Ionians or Grecians the 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medes and Persians Under this pressure and tyranny in confidence in God the Church raiseth up her self many there are who say there is no help for him in his God Selah The lowest condition that can be but raised to the highest in the next verse But thou O Lord art a shield for me my glory and the lifter up of my head I cryed unto the Lord with my voice and he heard me out of his holy hill Selah There his soul is raised up again and vers 8. Salvation belongeth unto the Lord and thy blessing is upon thy people Selah The like we find Psal 7.5 If I have rewarded evil to him that is at peace with me let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Selah A low estate whence he raiseth himself in the next verse Arise O Lord in thine anger lift up thy self c. The like may be said of all other places where Selah is used if well and advisedly considered it noting alwayes either 1. the depressing and abasing of the soul and spirit or 2. the elevation and exaltation of it which truly Beloved I conceive far more useful to us as I believe you do than to say as some do it 's a musical note or signifieth nothing at all for surely if not one jot or one tittle shall not pass from the Law till all be fulfilled as our Saviour speaks expresly viz. when the spirit should be given them to lead them into all truth and enable them to bear it Joh. 16.13 and if that be true which one of the most pious Ancients speaks that Nullus apex vacat mysterio not a tittle in Scripture without a mystery and if that be true that all Scripture was given by inspiration that the man of God may be made perfect I see no reason Selah should pass away as a non significat and of no
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were at Jerusalem as appears Chap. 1.4 Where there is distinction division and confusion there is no hope of receiving the Holy Spirit 1 Cor. 14.33 But the Lord commands them to tarry at Jerusalem the vision of Peace that they might receive the Promise of the Father and there they abode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one mind and one heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether and so they received the Holy Ghost Observ 8. The wonderful dignation and condescent of our God the transcendent dignity of the believing man that the most High God should stoop so low as to take up his residence in our house of Clay Solomon wonders 1 King 8.27 And will indeed the Lord dwell on earth Behold the heavens cannot contain thee how much less this house Since wonderment proceeds from ignorance it must needs be very admirable and wonderful that a wise man the wisest of Kings wonders at Yet was that house the most Magnificent Structure in the world How much more wonderful is it that the Most High God who dwells in the High and Holy should dwell with the contrite and humble to revive the Spirit c The most High God accepts of thy Body Soul and Spirit as his outward Court His Holy and most Holy place above all Temples made with hands above all his other houses in Heaven and Earth Observ 9. The truth of God in the performance of his promises Repleti Apostoli impleta Scriptura a document to relie on him for less things as it is good reason with God He that is faithful in little is faithfull also in much then with man he that is faithful in much is faithful in the least outward things called these things Observ 10. The difference between the Law and the Gospel Rom. 8.3 4. Repreh 1. O how many of a common errour The Lord fills men with his Spirit it 's said expresly they were all filled with the Holy Ghost But the common Gloss is with his Gifts and Graces more abundant knowledge of mysteries greatness of mind and constancy gifts of tongues largeness of heart admirable utterance power and evidence of the Spirit in preaching and praying all this is true but none of all these are the Holy Ghost The Scripture saith they were filled they were all filled with the Holy Ghost O Beloved I fear we are unwilling to admit the Lord the Spirit to dwell in his own Temple And therefore we commonly interpret the endearing promises of his own presence with the Glosses of other things much below and less than himself Thus when the Scripture saith Christ is in you the hope of Glory Col. 1.27 the Gloss is Christ among you 2 Pet. 1.4 That ye might be partakers of the Divine Nature not the substance which is incommunicable saith the Gloss i. e. not the nature What boldness is this the Scripture saith the nature the Gloss saith not the substance not the nature what then excellent Graces whereby we are made like to God in wisdom and holiness Is not this to drive God from his habitation He would come and in a more special manner dwell in us and fill us with his Spirit and we are unwilling he should come so near us We rather choose some qualifications virtues graces gifts but as for God himself Christ himself the being and presence of God himself which yet we can well endure to be in Heaven and Earth and all the Creatures Enter presenter Deus hic ubique potentèr God himself his Divine Nature Christ the Holy Spirit men thrust from them and will not endure it in them Repreh 2. It lies upon us all as a great and heavy complaint of these last times That the Spirit of God is poured out in great measure yea beyond measure in the fulness of it yet men receive it not Let no man dare to confine the Promise of the Spirit only to those first times as if Joel's prophesie were so fulfilled then that it belonged not at all to us St. Peter understood it otherwise and so must we Act. 2.38 39. Repent saith he and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off even as many as the Lord our God shall call And what was that promise that in the last dayes God would pour out his spirit upon all flesh vers 16 17. of that Chapter But so it is now as in the dayes of Christs flesh He came unto his own and his own received him not he pours out his Spirit and who receives it and what 's the reason the Prophet Joel tells us that in these dayes the Lord will pour out his spirit upon all flesh and St. Paul 2 Tim. 3.1 5. tells us That in these last dayes perilous times should come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power of it So that God pours out his Holy Spirit and the Devil pours out his Spirit God sheds forth the Holy Ghost from Heaven and Hell 's broke loose to oppose it and both these joyn issue and come to the shock and strive together whether of them should fill the heart and soul of the poor miserable man in these last dayes So that Beloved the reason is too too evident why we are not filled with the Spirit of God in â—hâ—se last dayes We are filled with the Spirit of the world that Spirit whereby men walk according to the course of this world according to the Prince of the power of the 〈◊〉 the spirit that now worketh in the children of disobedience Ephes 2.2 Intus existens prohibet extraneum we are filled with the Spirit of this world and that keeps out the Spirit of God the Spirit of Truth the world cannot receive saith our Saviour Joh. 14.17 For as one adequate and proper place cannot hold two bodies so neither can one Soul though capable of a legion of Spirits which agree hold two disagreeing aâ—d contrary Spirits as the Spirit of God and the Spirit of the world are That filâ—s us with unrighteousness fornication wickedness covetousness maliciousness envy murder debate deceit Rom. 1.29 that fills us with rapine and excess Luk. 11. O Beloved let us not deceive our selves if we be thus filled there 's no room left for the Spirit of God O the fearful condition of those who are thus filled They are given up saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind a mind that cannot examine it self Some I have known so full of these that they were insensible of them such
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
negligunt Common things are neglected that which all take care of is neglected of all I speak now of his particular coming unto every Believer who according to that order which God hath put in things hath first in him an earthly nature and then an heavenly he beareth first the earthly image and then the heavenly he is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which the Apostle speaks 1 Cor. 15.45 49. And this may be one Reason of this Point Gods method in regard of the natural Adam 2. Another may be in regard of the sinful Adam For whereas the Lord had made our nature good and very good and had sown the seed of eternal life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the envious man the Devil sowed his tares he hath interposed his sinful and wicked nature and this hinders the heavenly man from his coming and makes him future and to come unto us Observ 1. Whence behold O man a threefold Adam and that in thy self according to the Scriptures Two of these ye have together 1 Cor. 15.47 The third ye have 2 Thes 2.3 called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin and this is proved by what I told ye before That sin is the child of the Devil Jam. 1.15 For so he is here called the son of perdition Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 Why but this you will say is Antichrist the very same But I speak not here of any outward Antichrist St. John tells us there are many and therefore no doubt but there is one yea and a great one at Rome yea and every where where Christ the second Adam is opposed in his Rule and Government This inward Antichrist is he that makes the Antichrist at Rome and all other Antichrists in the World This is he that opposeth himself against the Christ of God in us and exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all that is called God Now who is called God The Rulers of the people are called Gods Exod. 22 28. the Gods Act. 23.5 The Ruler of the people And I have said ye are Gods The Rulers then are called Gods And therefore that spirit within us that exalts it self and raiseth up its self above Rulers and Governours that is the spirit of Antichrist exalting its self under pretense of Religion above Rulers and Governours This was figured by the Prince of Tyrus Ezech. 28.2 What is the Seat of God here or the Temple of God 2 Thess 2.4 but your bodies your hearts your spirits 1 Cor. 3.17 which temple are ye And 1 Cor. 6.19 Know ye not that your bodies are the Temples of the holy Ghost Now how did the Prince of Tyrus or how doth Antichrist sit in the seat of God or the Temple of God but as the same proud spirit is ambitious even like Lucifer his father to rule in the hearts of men to domineer over the consciences of men to force men to think what he thinks to believe what he believes to bind that spirit in us Where the spirit of God is there is liberty 2 Cor. 3.17 This is not the spirit of the heavenly man acting in the Apostles of Christ O no They never were ambitious of any such Authority 2 Cor. 1.23 24. Where the Apostle seems most to take upon him yet even here Not that we have dominion of your faith O no that 's the property of the spirit of Antichrist to rule in the hearts of men and usurp the Throne of God Nor let any man think that this is peculiar and proper to the Church of Rome and the Roman Antichrist The spirit of Antichrist can disguise it self like Proteus or Vertumnus into manifold shapes Sathan can transform himself into an Angel of light and so his Ministers 2 Cor. 11.14 15. But however he cross himself yet where-ever in what Church soever there is an ambitious spirit desiring to rule in Gods Temple the hearts and consciences of men we may conclude for certain that is the spirit of Antichrist even like his father Lucifer Esay 14.13 who takes up the same resolution And therefore Esay 25.7 it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering covered and the veil veiled Marg. And the Apostle calls it the mysterie of iniquity working 2 Thess 2.7 This is the third Adam that man of sin interposing himself between the first Adam and the second that is to come Observ 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is to come after the earthly Adam The first man Adam a living soul the second Adam a quickning or enlivening spirit Hence it is that Christ is propounded to us as future Thus he is called the desire of all nations Hag. 2.7 The desire of all nations shall come The hope of all the ends of the earth Jesus Christ that is our hope 1 Tim. 1. Psal 65.5 The hope of Israel the Saviour Jerem. 14.8 and 17.13 Gen. 49.19 where we say the people shall be gathered V. L. hath Expectatio Gentium and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expectation of the Gentiles The promised seed And hence it is that the condition of those who live yet under the Law is described by waiting for and expecting of Christ Psal 25.5 On thee do I wait all the day Mich. 7.7 I will wait for the God of my salvation Esay 40.21 They that wait upon the Lord shall renew their strength i. e. by Christ So Psal 59.9 because of his strength I will wait on thee so they are called a Generation of seekers Psal 4. Luk. 2.25 Simeon was a just man and devout waiting for the consolation of Israel Joseph waited for the kingdom of God Luk. 23.5 Yea they to whom Christ is come and with whom they have fellowship according to the flesh they yet expect further communion with him in the Spirit 1 Cor. 1.7 ye are not behind in any gift waiting for the coming of our Lord Jesus Christ This he speaks to those who had already fellowship with him vers 9. So Gal. 5.5 We through the spirit wait for the hope of righteousness by faith What else means our Lord Luk. 12.35 36. Let your loyns be girded c. What else mean we when we say 1 Cor. 11.26 until he come That we bear about in our bodies the dying of the Lord Jesus c. 2 Cor. 4.10 11. Heb. 9.28 Unto them that look for him he shall appear the second time without sin unto salvation Doubtless neither was it the Apostles intention nor our Lord's to put those to whom he spake or they wrote or us in vain hope of that which should never come to pass but assure all that they who expected him should not hope in vain Observ 3. Since Christ is the Truth here typified by Adam he must in reason be more excellent than Adam Thus the same Christ is typified and signified by Joseph Moses Josuah David Solomon c. All which are Types of Christ who is
divided from them the Children of God our common Father it is impossible they should be divided from him yea to have any Being since the whole Creature and Man the abridgement of the Creatures more depends on God than of it self from whom every Creature receives his whole Being so that if he take away his hand the whole Creature falls into its own nothing and hath the perpetual effluence of him as the Sun-beams of the Sun according to that of the Apostle Acts 17.28 In whom we live and move and have our being But there must be Analogie and resemblance between the Father and the Son and if so how can Adam be the Son of God for a Spirit and a Body are opposite one to another Now God is a Spirit and the father of Spirits Adam is a bodily substance I answer that supereminency and excellency of Essence and Life which is in God the Father of all exempts him from that too particular kind of Generation which is below his manner of working Observ 1. Which withall discovers unto us that fulness and redundancy of all Essences Natures Lives Powers and Operations that are in God according to his eminent manner of working He is a Spirit and the father of Spirits yet is he the father of bodies also the father of flesh and blood the father of the rain Job 38.28 The father of the mountains Psal 90.2 yea the mother that brings them forth The Father of Adam who was the Son of God Observ 2. This discovers unto us our Great and Common Father the Great God and Father of all Ephes 4.6 who is the fountain of Being Life and Motion even he in whom we live move and have our being even he whom the Heathen worshipped though they knew him not but meant him under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. Oecumenius reports That when the Persians invaded Greece and the Athenians had sent Ambassadors to Sparta to desire their help the Ambassadors met with the God Pan who accused and upbraided the Athenians that they worshipped other Gods and neglected him and he promised them aid when therefore they had obtained the victory they erected an Altar unto him with the Inscription of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Others relate that when there was a great plague at Athens from which none of their Gods could deliver them they thinking that there might be some God yet whom they knew not erected an Altar unto him the whole Inscription was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Gods of Asia and Europe and Lybia to the unknown and strange God What they report of Pan that hereby they meant Christ is not improbable for Plutarch relates a story in his Treatise concerning the failing of Oracles that a voice came to one Thamus an Aegyptian Pilot sayling into Italy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Pan is dead which he was commanded to relate at Pelodes which he did accordingly and there was heard a great sighing mixt with admiration By this Pan 't is probable may be understood the great shepherd of our souls for not only because this was done in Tiberius his time but the Apostle himself applyes that Inscription unto God and Christ Observ 3. Behold O man thy highest descent whence thou art and of how noble Lineage Adam is the Son of God not that we are so remote from God as that we should count our Genealogy up to Adam the first man The first man was so the Son of God that every one of us also is as neer unto him 1 Cor. 15.48 as is the earthy such are they also that are earthly and Act. 17.28 in him we live c. as also certain of your own Poets have haid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are his off-spring whose even Gods where it is worth our noting that whereas Aratus spake this of Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle applyes the speech unto the true God who is the very same whom the Greeks understood by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen and Irenaeus An dubium est habitare Deum sub pectore nostro In Coelumque redire animas coeloque venire saith Manilius And Virgil concerning the Souls of men Aen. libr. 6. Igneus est omnis vigor Coelestis origo Observ 4. This declares the natural and genuine love of the great God unto mankind How dear is a Child unto his Father Even so God loved the world with a fatherly love Mark his fatherly advice to his Son Adam Of every Tree thou mayest eat but of the Tree of Knowledge It was a fair warning of what would follow not a threatning of punishment but a consequence in Nature Charior est superis homo quà m sibi Man is dearer to God than to himself He would not provoke his Child to wrath according to his own Precept to his Children Ephes 6.4 and though Cham and Canaan were graceless Children God the Father gave them his blessing Gen. 9.1 God blessed Noah and his Sons c. And though Ismael was a bad man yet I have blessed him and made him fruitful saith his Father Gen. 17.20 Yea though Esau were a profane person and the type of Reprobâ—â—â—s yet his Father Isaac is said to have loved him and blessed him from the Lord yea whereas the good man leaves an inheritance to his Childrens children the good God leaves an inheritance unto his Eâ—au and his Children Deut. 2.4 5. yea though Moab and Ammon were Children of an incestuous bed yet the tender-hearted Father leaves not them without their inheritance vers 9.17 and will not have them be disturbed How should this endear us unto our dearest Brother the Lord Jesus Christ He is not ashamed to call us brethren See how he claims kindred of the Jews Joh. 8. Observ 5. Here then is some hope left for profligate sinners and prodigal Sons if they return Luk. 15.17 He desired to be only a servant and that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister to his Father but a mercenary and hired servant and his Father restores him to favour and makes him his Son What were the Athenians to whom St. Paul spake Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Idolaters so good so patient so long-suffering is our good Father toward his prodigal degenerate rebellious Children But if any of our brethren Sons of the same Father differ from us though but in Opinion and alas who is master of his own mind who can command himself to think what he lists yet if any one differ from us in our own chosen Principles out upon him he is a wretch he is a cast-away he is any thing that 's naught But blessed be our God and Father of all we may be his Elect though such mens Reprobates Observ 6. Here is a ground of all honour to be given unto God He is our Father A Son honoureth his Father and if he be a Father where is his honour
them off c. if thine eye pluck it out which we understand not of the outward but the inward members The members of the outward man are well known to all But because Animus or anima cujusque est quisque every mans Soul is himself So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Soul is ordinarily turned a man's self by the Chaldy Paraphrast the Seventy and our English translation Hence it is because few men thus know themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a point of great wisdom the members of the inward man of the heart the soul and spirit are more used and abused than known They are our thoughts our intentions our appetites our passions our affections out of the heart proceed evil thoughts murders fornication these defile a man Matth. 15.8 9. which are as it were the members of our Souls The members of the inward man inform actuate and give life unto the outward the inward hand that stretcheth forth the outward the inward foot that sets forward the outward and the inward members being polluted derive their uncleanness unto the outward For a man may kill steal commit Adultery in his heart Matth. 5. For out of the heart proceed evil thoughts murders adulteries fornications these are the things which defile the man within and without also when we lend an hand a foot or eye or other member to an unclean cruel or covetous thought The word here used to signifie uncleanness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the LXX express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such words in the original as signifie not only ceremonial pollution not only such as come by touching of a carcase one that had an issue or an unclean woman Levit. 15.2 Nor only that moral uncleanness of the flesh contracted by Adultery which we turn lewdness Hos 2.10 by which is mystically meant Idolatry Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your idols will I cleanse you Ezech. 36.25 For so Idolatry is reckoned among the sins of the flesh Gal. 5.19 20. But all manner of sin was signified by uncleanness Ezr. 6 21. where sin in general is called the filthiness of the heathen As also in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially signifieth peccatum corporale corporal pollution Some sin or other of the body and so is ranked among them 2 Cor. 12.21 Gal. 5.19 Ephes 5.3 and therefore was typified by leprosie Levit. 11. yet is it of larger extent For as there is an uncleanness acted by the outward members of our bodies so likewise an uncleanness there is which is acted by the inward members of our souls And therefore the Apostle 2 Cor. 7.1 distinguisheth it into the filthiness of the flesh and of the spirit proportionable to the two sorts of members those of the inward and those of the outward man so that sin in general hath this name Either 1. From the want of and opposition unto that purity and cleanness of the Divine nature 1 Joh. 3.3 which was originally in us Or else 2. From want of the fear of God which is clean as the Psalmist speaks Psal 19. by which fear men depart from uncleanness and evil Prov. 16.6 Or 3. From that positive spot and stain which sin leaves upon the Soul Deut. 32.5 Or 4. And lastly from conformity to the Devil that unclean spirit This uncleanness because it 's irregular and swerves from the rule of righteousness and thwarts the law of God it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or lawlesness which also may signifie that wrong injury and injustice that 's done unto our neighbour This is of as large extent as the former for as the Law is the rule of righteousness testified by us Rom. 3.21 So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlesness the rule of iniquity and unrighteousness And therefore it contains in it the genius or common nature of sin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 3. Unto which uncleanness and lawlesness the members then are servants when they become subject and obedient unto the command of sin when the body is subject unto sin Wisd 1.4 when sin reigns in our mortal body and we obey it in the lusts thereof Rom. 6.12 And that our members have thus been servants to uncleanness and to iniquity I suppose our own consciences may bear us witness and prevent all further proof if not God and Christ himself which is greater than our conscience brings in this strong evidence and firm demonstration against us Verily verily I say unto you he that committeth sin is the servant of sin Joh. 8.34 But all have sinned and come short of the glory of God Rom. 3.23 And therefore all of us have been servants unto sin and yielded our members servants to uncleanness and to iniquity Which involves in it self the cause of this service Our own propense and voluntary yielding of our members servants thereunto the word is exhibere that is è penu rerum suarum quod habet depromere to bring forth either good or evil out of the good or evil nature of the heart So it fits the inward members and it fits the outward as well for it is presentiam corporis proehere to set the body in a readiness they are all the Lawyers expositions of the words As a servant submits himself wholly and with full consent and without reservation or reluctancy to his Masters will I say to my servant do this and he doth it or as a well managed horse stands ready for the Rider to get up upon for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propriety of language is used not only in prophane Authors but in the holy Scripture also As Act. 23. vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make ready beasts to set Paul on for even so doth sin ride the affections of the soul and the members of the body as a merciless ruffian worries and tyres the poor beast so saith the prophet Jeremy that the sinner turns to his course as the horse to the battle Jer. 8.6 quo iste velit said he who was mastered by his passion St. James refers sin to the same original Let no man saith he when he is tempted say I am tempted of God for God cannot be tempted with evil neither tempteth he any man But every man is tempted when he is drawn away of his own lusts and enticed then when lust hath conceived it bringeth forth sin Jam. 1.13 14 15. But because an irregularity in the will supposeth somewhat amiss in the understanding Let us enquire what the fail is there The defect of understanding is ignorance or errour Ignorance is either 1. Meerly privative as that of Abimelech Gen. 20. and that of Paul 1 Tim. 1.13 I did it ignorantly Or 2. Pravae dispositionis of evil disposition as that of the Gentiles Rom. 1.21 Ephes 4.18 19. They became vain in their imaginations and their
the Saints shall rule all the world and hereupon many flatter themselves into a conceit that all the world shall be their own that they shall rule over their enemies as their enemies have ruled over them that they shall enjoy all pleasures and delights c. which fancy is indeed no other than a kind of gross Turcism The same errour which St. Paul blames in the Galatians having begun in the Spirit they would end in the flesh For surely the true Christian freedom consists not in immunity or exemption from outward Governours as the Apostle testifieth where he saith That he who is called a servant is the Lords free-man 1 Cor. 7. besides it is the saying of the Lord our righteousness if the Son make ye free then are ye free indeed otherwise exemption from an outward servitude maketh no man truly free Lastly if all the people in the Golden Age shall be righteous Isai 60.21 and all be made Kings and Priests unto God Revel 1. and all reign upon the earth Revel 5.10 Who shall they bear rule over surely their true freedom is over their affections and lusts when all their members are servants unto righteousness Dehort From this servitude of uncleanness and iniquity to call it servitude it 's argument enough to disswade us from it it 's the basest condition of all nay no condition Servi neque caput est neque status saith the Lawyer he is in nullo numero he is nullius censûs and shall we yield our members subject to such a condition such as is no condition but if the Master were good the servitude were not ill as was shewn before Some Masters may be found were so good that servants would yield their ears to be boared and become their servants for ever but this is a servitude and slavery to uncleanness To be a servant to unclean swine and a swineherd it 's an honest imployment but this servitude it 's a slavery and servitude unto the unclean spirits Justa servitus a just servitude either commends or allays and qualifieth the burden but this slavery 't is to a most unjust master for 't is to injustice it self he will have brick made but he will allow no straw These are great aggravations but there is yet a greater we are free-men Christ hath made us free we are wont to stand fast in our liberties and plead for them as indeed we may and ought and say they were obtained with much blood And may we not ought we not to stand upon our Christian Liberty which cost the Son of God his most precious blood 1 Pet. 1.18 O then let us yield our selves servants unto him he hath wrought the purging of our sins Hebr. 1.3 he hath paid the price of our redemption even himself that he might redeem us from the slavery both of uncleanness and iniquity Tit. 2.14 He hath given himself for us that he might redeem us from all iniquity there 's redemption from one and the other followeth that he might purifie to himself a peculiar people zealous of good works His service is pure and holy and just and equal so saith Zachary in his time That we being redeemed out of the hands of our enemies might serve him without fear Remember ye are bought with a price wherefore 't is the Apostles inference and a just one Glorifie God in your bodies and in your spirits which are Gods Which is implyed in this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little word but as many other little words are of greater moment than parhaps at first sight we are aware of I am not ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into and in are sometimes in the Original Greek as ב in the Hebrew used promiscuously one for the other yet some places there are where the proper use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into is most significant It will be worth our labour to take notice of a place or two Mat. 13.52 Every Scribe taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the kingdom or into the kingdom of God the Syri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many a man hath hearsayes of God's kingdom but he is the learned Scribe indeed that hath so heard that he is taught into it and the words following prove this He brings forth of his treasury things new and old As the Lord promiseth his people under the Law Levit. 26.10 that they should eat the old store and bring forth the old because of the new and he maketh good his promise under Joshuah 5.11 They did eat of the old corn after the Passover and parched corn in the same day this promise is yet further fulfilled under the true Joshuah or Jesus The old and the new are the type and truth the letter and the spirit the figurative and the spiritual which whosoever brings forth out of his treasury must in reason have before in his treasury he must not bring it forth out of books only but out of the tables of his heart it must be in him he must enter into the kingdom of God and that in him Thus 1 Pet. 1.25 The word of the Lord abides for ever and this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is preached unto you he speaks not only of the audible word which passeth away but of that whereof the word we hear testifieth which is the eternal word the word which abides for ever and therefore St Paul calls the Gospel the testimony of God and Christ 1 Cor. 2.1 2. The Gospel then is preached to the purpose and we have heard to the purpose when the eternal word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into us and hath a living form in us The like sence is of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text ye have yielded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have incorporated your selves into iniquity and have been all one with it As the Apostle saith of the Ephesians Ye were sometimes not only dark or in darkness but darkness it self as we say of a notorious villain that he is scelus wickedness it self This appears also by the phrase in the Text opposite unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now but why now it requires our present and instant service of righteousness the time present is all the time we have for howsoever the Lord may vouchsafe unto his Church a longer time yet to every one of us he allows but this present time 1. De tempore non habemus nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the time we have is but the present what ever time is past it is as dead to us and that 's it that may suffice us 1 Pet. 4.3 what ever is to come it hath yet no life all we can make our own and be sure of is the present But more specially 2. Now is the accepted time now is the day of salvation 2 Cor. 6.2 the Apostle there alludes to the Jubilee the blowing of the Trumpet the time of Christ and his Spirit when
5. Mr. Risby two Exhibitions to two Schollars Of our own also Dr. Tompson Dr. Patison Dr. Hawford and Dr. Carry sometimes Masters of this Colledge have been also grateful Benefactors thereunto Likewise of Fellows Dr. Watson and Mr. Langham Of Schollars Mr. Jennings and Mr. Carr. Of Pensioners and Fellow-commoners Mr. Boswell These all these were the servants of righteousness unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in Scripture They were servants of bounty mercy and liberality that we might be the servants of righteousness That we might serve or honour the Lord Christ according to the inscription of our Colledge In honorem Christi Jesu fidei ejus incrementum For this end also let us use the help of our fellow-servants of righteousness the Ministers of God Such an one was St. Paul who makes the exhortation unto us He tells us for what end they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. admonishing every man and teaching every man in all wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may present every man perfect in Christ Jesus Yea this is the work of Christ Jesus himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To present us holy undefiled and unblameable before him Col. 1. Unto all which we must add prayer unto the Father of our Lord Jesus Christ that he would enable us To yield all our members servants unto righteousness to our Masters honour That all our members according to that ancient custom of marking servants may be marked with his mark That as we have received his mark in our fore-heads in token of our Profession so we would bear his mark on our breasts as the Jacobite Christians are wont to do in token that all our fear our love our joy our desire our delight that all within us is taken up for him That we bear his mark on our Arms and hands as the Roman Soldiers and Servants were wont to bear their Masters and Generals mark in token that all our strength all our activity is his and to be imployed in his service That since our whole body is the Lords we bear his mark in our whole body as our Apostle who exhorts us gives us example in himself I bear in my body saith he the marks of the Lord Jesus What marks are they The impressions and signs of conformity unto his death As he expounds himself 2 Cor. 4.10 always bearing about in our body the mortification of the Lord Jesus That because our Souls and Spirits are his me bear his marks in our souls and spirits his mark of love and amity one towards another For Charity is his mark and the mark of his Disciples Joh. 13. That we serve one another in love Gal. 5.13 That every one of us love and please one another not in his foolish humour but for his good to edification Rom. 15.2 That when we serve one another in Love we serve our God also with one consent Zeph. Now the God of Love and Righteousness the God who is the Righteousness and the love it self grant us to be like minded one toward another according to the Example of Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ To him with the Father and the blessed Spirit be all honour and glory this day and for ever Ye know these things if ye do them blessed are ye Yea blessed is that servant whom his Lord when he cometh shall find so doing The most compendious way to reconcile all differences amongst us What is it but to yield our members servants unto righteousness For whence come our differences All our differences arise from our lusts which war in our members Jam. 4.1 Our envy our pride our covetousness our uncleanness our iniquity Every man would be some body and envies his Superiour and thinks himself some great man swells and grows bigg with opinion of his own worth and conceives much to be due to himself as the Toad in the Fable envyed the bulk of the Ox Such a venemous and malignant humour there is in the most of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man would be great as Luther said every man though he cry down the Pope he hath a Pope in his own belly And Diogenes when he trampled upon Plato's bed and said he trod down Plato's pride Another answered him at superbia majori but with greater pride Every man thinks himself wise Every man seeks himself and his own excellency which is the property of pride and desires to over-top and bring under another and hence proceed all our differences Prov. 13.1 only by pride comes contention which never comes alone ye find more company 2 Cor. 12.20 debate envyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is wraths strifes back-bitings Wispering swelling tumults all symtoms of souls most dangerously distempered Now Beloved I think I may boldly appeal to you are not these the vitious humours and epidemical Diseases of the times all the Kingdom over And if so what is the cure I am perswaded there is scarce any reasonable I am sure no religious man but if he were asked the question what he thought would set all things right again he would say If Christ and his Kingdom were set up all would be well But how must that be done Every man will have that done his own way every man labours to support such a Kingdom as he fancieth like faces under buildings according as he is engaged unto a several sect and that way he forceth upon others for he calls it Gods way when God knows it is not but every mans own fleshly mind for whereas there is among ye envyings and strife and contentions are ye not carnal and walk as men 1 Cor. 3.3 But the Lord will have our differences composed his own way And how is that That all men and every man yield his inward and outward members servants unto righteousness But what if any oppose this way This way never wanted opposition in the world nor shall till the earth be inhabited by righteousness 2 Pet. 3. But what course shall be taken with those who oppose themselves Erasmus in an Epistle of his to Paulus Vossius when now the Pope and the Emperour had raised a great Fleet and a great army to send into Turkey to enforce the Turks to become Christians Erasmus gives them this counsel You are now about saith he to convert the Turks with fire and sword were it not a more Christian way to send a company of Ministers among them and instead of all your ammunition to send a Ship full of Catechisms You blame the Turks for propagating their Religion by shedding of blood and will not the Turks blame the Christians for propagating theirs the same way Mahomet taught the Turks so to do Christ taught not his Disciples so to do Pudet haec opprobria nobis Et dici potuisse non potuisse refelli To that purpose Erasmus And the
meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint and our Apostle here render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
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
Prophet acts the part of an Herald by sound of trumpet vers 1. denouncing judgement from the King of kings against two kingdoms Israel vers 1. 13. Judah vers 14. In the words ye have these two parts 1. The Lords grace towards his people I wrote 2. The peoples gracelesness and ingratitude towards their God they accounted them a strange thing Both which resolves into these three 1. There are great things or great multitudes of Gods Law 2. The Lord hath written doth write and will write unto his people the great c. 3. His people account them as a strange thing 1. What the Law is and what Gods Law is hath been already declared The only word in this point which wants explication is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn great things Quantity is either continued according to which a thing is said to be great or discrete and divided according to which a thing may be said to be manifold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original word signifieth both 1. Great as we have it great things Now things may be said to be great either in bulk or quantity quantitas molis or else in vertue and esteem answerable quantitas virtutis 2. Manifold as that which consists of many parts And truly I see no reason why we should so embrace one of these sences that we should reject the other since they are both true and may afford us these two Divine truths 1. There are great things of Gods Law 2. There are multitudes or many parts of Gods Law which I shall explain apart I shall then briefly handle them both together 1. There are great things of Gods Law These great things are such as David calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 17.19 which the Septuagint turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great things as Act. 2.11 wonderful things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.5 and 78.4 the wonderful works that thou hast done he gave a testimony and established a Law Honorabilia so Vatablus Amplitudines so Drusius excellent things Prov. 8.6 and 22.20 Such great such wonderful such honourable such noble such excellent things there are in the Law of God 2. There are multitudes or many parts of Gods Law They who have accurately summed up the numbers of the written Laws divide them into Affirmative and Negative The affirmative precepts are two hundred forty eight which the Ancients find correspondent to the same number of bones in a mans body which as they are the strength of the outward body so the spiritual Commandments are the strength of the inward man which perfect him for his obedience thereunto Hence it is observed when the Lord was now changing Abrahams name he commanded him walk before me and be perfect and then called him Abraham which name contains the same number in it whence the Lord testifies of Abraham that he had kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 which cannot be understood of the Laws in the Letter which were not yet given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ×” ר ב × 40 5 200 2 1   248   The Negative Precepts are three hundred sixty five answerable to the number of nerves and ligatures in the mans body as the Anatomists have observed by these are united the strengths and powers of the inward and spiritual man which must be knit together that the Spirit may come and dwell in it So the sinews joyned the bone to his bone and then the Spirit entred into the whole body Ezech. 37 1-16 Obedience to these must be perpetual figured by the dayes of the year three hundred sixty five Of all these ten only were written in the Tables which God gave to Moses as being the Radical and Principal Commandments to which all the other may be reduced and as fitted to the number of our fingers the instruments of our work and hence all Nations reckon by the number of ten as the most determinate and full number and then begin again So great so many are the Laws of our God But why so great and so many let us now enquire into the reason of both joyntly The reason why there are great things and multitudes of Gods Law is considerable either in respect of man his great and manifold misery or in respect of God his greatness and infiniteness his manifold wisdom grace and goodness Mans misery is great and manifold Amos 5.12 Manifold transgressions and mighty sins a great and a grievous fall he hath gotten as far as from heaven to earth from an heavenly mind and affection to earthly from wisdom to folly ignorance and errour yea his fall is manifold from rectitude and uprightness to obliquity and crookedness FROM ONE TO MANY from the Creator to the Creatures the Creator is one only the Creatures many and manifold when therefore the man hath lost his happiness in the One and Only God he seeks and hunts for it among the many Creatures 2. In regard of God his greatness yea infiniteness wisdom righteousness holiness c. and therefore he imparts unto the fallen man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great things of his Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.23 But should the Lord deal with man according to his own greatness and infiniteness who could hear him therefore he deals with the man according to his manifold grace and goodness proportions his help unto him according to the mans manifold sin and misery imparts unto him a manifold Law Learn then O man what thy first condition was and what thy present condition is thy first condition was Oneness and Sameness in wisdom and understanding and will in mind and heart with the only God God made the Man according to his own Image God made Man upright Eccles 7.29 Man i. e. Thee and Him and Mee and every man The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's therefore appellative and not proper God made every Man upright in the first Man The Man had not but one mind one will one heart one spirit as one right line is conformable and one with another so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth The Man had one life with the one and only God This must needs have been the mans primitive estate as appears by every mans doleful experience in his fallen estate for then he is said to have found out many inventions many thoughts reasonings discourses questions curiosities so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth according to the Septuagint and therefore in his rectitude he had but one He is said to have forsaken the fountain of living waters and digged himself cysterns c. If he have forsaken God the fountain c. therefore he was one with him He is said to be alienated from the life of God and therefore he was united with that life of God Fallen therefore the man is from his Original rectitude to obliquity and crookedness and become averse from his God from unity and uniformity to multiplicity division partiality
peace proceed from true and Christian love there would not be that mutual connivence and winking at one anothers sins which is indeed a true hatred of our brother not a love to him Levit. 19. Thou shalt not hate thy brother in thine heart thou shalt in any wise rehuke thy neighbour and not suffer sin upon him And to the same purpose speaks the Apostle Have no fellowship with the unfruitful works of darkness but rather reprove them Ephes 5.11 How little this most Christian duty is practised among us I leave it to you beloved in your most retired thoughts to be considered A like false peace we find maintained among certain Orders and Societies of men for whereas men of like occupation trade and profession of life have mutual commerce and dealing one with other they were at first as I conceive moulded into Societies and Companies and Fraternities for the maintenance and strengthning of love and peace among them And surely the end is good if it proceed from Christian love and aim and be subordinate unto common love and peace but ordinary experience teacheth us that such peace is too brittle and built upon too sandy a foundation to last long for let but hope of gain appear or honour appear of which all or many are alike capable presently covetousness or ambition ariseth with that hope and either of these draws all to it self so that that pretended brotherly love proves indeed but self love and put case that such gain or dignity befall some one or few that one or few contract and draw to themselves the envy of the rest and where there 's envy there 's strife and therefore we find them coupled together Rom. 13.13 1 Cor. 3.3 Jam. 3.14 16. And where envy and strife is there 's no love and peace which are contrary to them And therefore when we see much familiarity seeming friendship manifold expressions of kindness mutually made they have not alwayes Christian love and peace at the bottom for some notable gain accruing to one soon provokes envy and strife in others as when we see dogs playing one would think they extreamly loved one another cast but a bone among them they are presently together by the ears and the reason is evident Simile simili gaudet nisi alterum alteri sit impedimentum Yet these are shews of peace though not the true peace but how fearful is their condition who neither maintain the true peace with others no nor shews of peace no nor suffer peace to prevail with them but oppose it who are so far from maintaining peace with all men if it be possible that if it be possible they break the peace with all men Prov. they sleep not These are the Ismaelites of the time whose hands and mouths are against every peaceable man unquiet and turbulent spirits such an one was Nabal such a son of Belial that a man could not speak to him 1 Sam. 25.17 Yea these are men of such corrupt and reprobate minds that they think the Saints of God who are the only peaceable men in the world the only unpeaceable men as one sober man among a company of drunkards one man in his wits among a company of mad men is reputed by them the only man that 's mad and drunk and if he were removed all would be well all would be in peace they think the case with them as with those Jon. 1. that must have Jonas cast over-board and that they shall have a calm Elias they think is the only troubler of Israel and Amos is such an unsufferable fellow that the Land cannot bear his words Thus Alcimus 2 Macch. 14.6 we may allow that book beloved such authority as we will to an humane story informed Demetrius that those of the Jews which be called Asideans nourished war and were seditious and would not let the Realm be in peace And such false informers I believe there now are who say that the Asideans the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints the merciful the pious the holy the godly ones so the word properly signifieth are the only seditious men and will not let the Realm be in peace and vers 10. as long as Judas Macchabaeus lives it is not possible that the State should be quiet And no marvel they judge so of the Saints of God and his peaceable ones when they judged no better of Christ himself the great peace-maker and the peace it self Joh. 11.28 If we let him thus alone we shall loose our peace the Romans shall come and take away both our place and nation Such unquiet such distempered spirits as these are 't were much to be wished they were either bound to the peace at home or sent abroad to the wars to break their brutish and devilish fury upon such unpeaceable ones as themselves are Vide reliqua in the preceding Notes upon this Text. An Exhortation to the unpeaceable ones that if it be possible they would be peaceable toward the Sons of peace O beloved we are all of us one way or other guilty of this breach of the true peace O let it shame us That the wild beasts of the desart meet with the wild beasts of the Island and the Satyr cryes to his fellow Isai 34.14 that barbarous and brutish men yea the devils themselves among themselves can maintain a peace such as it is among themselves and we who pretend to Christianity who have all our dayes been nourished up with the Gospel of peace who conceive our selves to be the only men who have peace of Conscience and peace with God and we would seem when we come to these solemn meetings though many to be one bread and one body and to drink into one spirit that we who have so many tyes of peace upon us should yet be strangers yea enemies to the true peace with all men when every petty occasion not worth the naming breaks that sacred Bond of Truth and Peace amongst us which is better worth than all the world Scarce any one among us all that thinks he breaks this common peace and happily we now have present resolutions never to break it the Lord strengthen all such pious resolutions But though Elisha told Hazael what a peace-breaker he would be and he protested his firm resolution against it 2 King 8.12 13. yet when occasion was offered him he proved as unpeaceable as cruel as Elisha had foretold And thus I fear beloved maugre our present resolutions for peace that when advantagious occasion offers it self we may then incline to break it The Sea is quiet even as a river while there is no wind stirring but when the wind blows then it proves unquiet then it lifts up the waves then it roars And the wicked is like the troubled sea saith the Prophet Isai 57.20 when it cannot rest whose waters cast up mire and dirt And who is there so inhumane that he is unpeaceable and savage without occasion and provocation the Lion puts not out his talon
full or not peaceable as the word signifieth Gen. 15.16 But when it was peaceable then God sent Josuah to destroy them Thus the people of Laish were quiet Judg. 18.27 and secure and then came the Tribe of Dan and smote them with the edge of the sword When people are quiet and secure in their sins then comes Dan i. e. Judgement as the Scripture interprets it Gen. 38.6 and doubtless it is our security and peace in our sins that hath brought Gods judgements upon us Thus before the flood they ate they drank c. and our Saviour foretells it shall be so in the end of the world Luk. 17.26 30. They were as a ship exposed without a Pilot or Rudder unto the waves and winds and then drowned in destruction and perdition Thus we understand 1 Thess 5.3 When they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they shall not escape But alas may some man say I would live peaceably with all men but for this cause I am opposed by all men I was even Peace it self unto them but when I spake unto them thereof they made them ready for battel O happy art thou thou sidest with God himself he is the God of Love and Peace yet who suffers more so much as he The differences and disputes in the world reach not to him nor to thee Babel was intended for heaven but it came short of it the Moon keeps on her constant course though all the dogs bark at her and so do thou thou art one of them that dwells on high Isai 33.16 Thou beholdest the king of kings in his beauty where is the wise where is the scribe where is the disputer of this world as the Apostle renders the next words 1 Cor. 1.20 He who dwells on high looks on all such differences as things below him As he who sits on an high mountain may behold how the clouds below him are drawn this way and that way by contrary winds The trees are moved and the sea roars Ipse interim non movetur Judaeus contra Gentes Circumcision against uncircumcision one Sect against another but the peaceable Christian the Christian the Peace-maker fits as an impartial Umpire and Arbitrator above all Sects which are all manifest works of the flesh An ill office it is to foment a difference between Man and Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the bird flyes hard against the window seeing light but observes not what hinders all desire union with the God of peace but few observe that their sins separate between them and their God Like curing of a wound skinning it it festers and breaks out again so doth the playster of many Ambassadors of Peace who run before they are sent They say peace peace where there is no peace Repreh The unpeaceable who fish in these troubled waters have nothing to lose but their lives and are like desperate Gamesters Let the sword-men take heed of shedding blood and let us all follow the things that make for peace and wherewith one may edifie another NOTES AND OBSERVATIONS UPON ROMANS XIII I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God IN the former Notes the ray and beam of that Star which shined at the Epiphany by the Ancients interpreted saving Faith directed the members of the body of Christ to union and agreement one with other and guided our feet into the way of peace Another ray or beam of the same Star directs the body so united and knit together under the subjection of an head as large a duty as the former 1. In that Peace was to be extended unto all men 2. In this all men are exhorted to subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let every soul be subject to the higher powers which contains a Precept and the reason of it 1. The Precept Let every soul be subject to the higher powers 2. The Reason 1. Negative there is not any power but of God 2. Affirmative the powers that are are of God 1. The words seem to be Metaphorical and borrowed from the martialling ranking and ordering of an Army Wherein 1. some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiour and in Authority 2. Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inferiour and under Authority so spake the Centurion Luk. 7.8 nec discessit ab arte sua in a soldiers language I am a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered under the power of another both the words of the Text whereof the first the Higher Powers are Governours appointed by God for the welfare of the people committed to their charge that they may live together a quiet and a peaceable life under them in godliness and honesty 2. In the Precept the higher powers here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abstract put for the concrete for persons administring this power are generally according to the Province whereabout they are imployed of two sorts for whereas the whole Creature of God is bodily and spiritual and man is the compendium the brief and model of them both consisting of both body and spirit two sorts of Governours are needful in respect of both the Magistracy and Ministry and both are here meant by Potestatibus i. e. praelatis spiritualibus principibus terrenis saith the Gloss the Spiritual and Temporal Governours secularibus Ecclesiasticis so St. Anselm and Rhabanus read the Text thus Omnibus potestatibus sublimioribus subditi estote Be ye subject to all higher powers And these are either 1. simply the highest powers as the King or 2. subordinate unto the highest As the Roman Proconsuls and Presidents were under the Emperours of these St. Peter speaks 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him as these Officers were To these we are commanded to be subject What that duty is we shall know the better if we further consider in these Higher Powers that especially whereunto we ought to be subject which is Supereminency and Goodness 1. The Supereminency whereby they are in order above others And 2. The Goodness whereby they are diffusive and communicative unto others These two were signified by that Oyl wherewith the Kings and Priests were anciently Anointed which was fragrant and precious as appears by the ingredients Exod. 30. and holy and so appropriate only unto holy uses that it was unlawful to employ it otherwise than in the Anointing of holy Persons and holy things that is the Eminency which also supplies the Body as the Nature of Oil is and renders it able and nimble to act and so to import an influence of it self to others and that is the goodness 1. This Eminency of the higher Powers in their high ranck and order being disproportioned unto Inferiours begets admiration
therefore more perswade us to this way than the other See an Example of this ten of the twelve spies Numb 13. said they were not able to go up to take possession of the promised Land the prize of their race out of the Land of Aegypt only Josua and Caleb they affirmed they were well able to go up and overcome it And the Lord gives a reason Numb 14. They were men of another spirit they had the spirit of patience and therefore they only entred the Land of Promise so shall we if we run with the same patience the race that is set before us looking unto Jesus the same Josuah there typified who for the joy that was set before him endured the Cross despised the shame and is set down at the right hand of God him let us fellow like Calebs men of heart and courage so the word signifieth who was the Son of Jephunneh aspect or fight and let us look unto him who endured such contradictions of sinners lest we be weary and faint in our minds Let thine eyes look right on c. This patience is as needful in regard of enduring the assaults of inward evils as suggestions of our own flesh refrain thy foot from evil manibus pedibusque 2. As needful this patience is for the doing of the will of God Rom. 2.7 Hebr. 10.36 when we run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaking our hands c. and keeping our â—eet from evil As Salvianus tells of one Lades that he ran so swiftly that he left no mark in the ground he trod on When we run thus willingly constantly and with all our strength then God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judge of the race he leads us in right paths so that when we go our steps are not straitned and when we run we shall not stumble Prov. 4.12 Confer 2 Chron. 16.9 which because we are not able of our selves to do let us pray unto God that he will draw us and we will follow him and run after him Cant. He sends his terrour on our enemies as on Laban that he hurt not Jacob on all the people and nations round about that they pursued not after the Sons of Jacob. When thou goest through the fire and through the water saith he I will be with thee The Church confesseth it to be true we went through the fire and through the water and thou broughtest us to a wealthy place Even thither bring us safely we humbly beseech thee c. Now unto him that is able to keep you fram falling be Glory Jude vers 24 25. NOTES AND OBSERVATIONS UPON I CORINTHIANS X. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And did all eat the same spiritual meat And did all drink the same spiritual drink for they drank of that spritual Rock that followed them and that Rock was Christ MOst true is that Novum Testamentum est velatum in vetere vetus Testamentum est revelatum in novo wherefore it being my scope and intention long since declared to discover Jesus Christ yesterday under the Old Testament hidden in Types and Figures a work of long time I take all opportunities to advance that design The Apostle commemorates Gods benefits exhibited unto the Fathers and their participation of them in their egress and going out of Aegypt vers 1 2. and in their progress or going on in the wilderness towards the Holy Land in vers 3 4. 1. In the former we have the Sacrament of Initiation holy Baptism typified 2. In the latter the Sacrament of Consummation and holy Communion represented unto us the Spiritual meat under the type of Mannah Exod. 16. the spiritual drink under the figure of water out of the Rock Exod. 17. 1. The fathers all ate the same spiritual meat 2. They all drank the same spiritual drink 3. They drank of the Rock that followed them that Rock was Christ What is meant by 1. The meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual 3. The same spiritual meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. To eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The Fathers 6. All the Fathers 1. Meat There is an outward and an inward man and both to be nourished and therefore in Reason there must be a nourishment proportionable unto both and because there are certain growths of both a Childhood and Youth and Old Age there must be a proportionable nourishment for these degrees of Age There is milk for babes and strong meat for young men 1 Cor. 3. The word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat and our Saviour speaking of his body saith Joh. 6.55 my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 And this is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true meat opposed to the typical meat or bread for so Joh. 6.63 and the spirit is truth Joh. 5.6 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same spiritual meat viz. the same that we now eat of in the Sacrament not corporal but spiritual for the corporal meat unto them was Manna Exod. 16. unto us is bread 1 Cor. 11. Mannah what it was was the Israelites question See Notes in Rev. 2.17 but the same spiritual bread Manna and spiritual meat both the Fathers and we feed upon 4. They ate i. e. they were partakers of as we are what it is to eat see Notes on 1 Cor. 11.26 The simile partakers c. dissimile meat changed in our bodies the Spirit changes our bodies into it as cions the stock receive the engrafted word natural meat renews life the Spirit gives life unless we eat the flesh of the Son of Man we have not eternal life it cleanseth us 5. The Fathers i. e. all they who came out of Aegypt and our Fathers they are and we their genuine Children if we come out of the true and spiritual Aegypt Mich. 7 15-19 These no doubt ate of the same spiritual meat even the Word of Life the true Mannah Exod. 16.16 Man shall not live by bread only but by every word that proceedeth out of the mouth of God 6. All the Fathers ate of it it was their nourishment for many years together Observ 1. This discovers their great errour who undervalue the Old Testament and Gods dispensations toward the Fathers of Old as impertinent and not belonging unto them Had they not the same Word the same Sacraments the same Baptism the same Communion of the body and blood of Christ Act. 26.22 Saying none other things than those which Moses and the Prophets said should come The Gospel is the same that he promised before by his Prophets in the Holy Scriptures Rom. 1.2 And they had it preached unto them before us Hebr. 4. Our Saviour gives his Disciples a summary of all he had spoken to them in the dayes of his flesh and withall a breviate of the whole Gospel written in the Old Testament which he opens unto them Luk.
judged of the Lord O Beloved do we not know that for these things comes the wrath of God upon the children of disobedience Ephes 5. Do we not know for this cause many are sick and weak among us and many sleep 1 Cor. 11.30 Have all our afflictions think we come out of the dust or hath the Lords hand been so long stretched out against us in vain and without cause Have we not by this means now long time provoked him to plague us with divers diseases and sundry kinds of death All the Fathers ate the same spiritual meat yet with some of them God was not well pleased 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will not need any large explication of these words if we shall remember the opening of the former point for so it will appear that as by the Mannah the body and the flesh of Christ is meant his spiritual body that is his Word which is his flesh Joh. 1.14 Deut. 8. man lives not by bread only so by the water out of the Rock and the blood of Christ is to be understood his Spirit for so St. John speaks expresly 1 Joh. 5.8 Confer Notes in Joh. 6.55 56. This is the Reason why the spirit of Christ whereby we are sanctified and purged from our sins proceeding from the Father and the Son as blood from the body this is called the blood of God Act. 20.28 for in Christ dwells the fulness of the Godhead bodily Col. 2. And so out of him being smitten by our sins Isa 53.4 5. by our transgressions and the Curse of the Law for sins issues the blood and spirit of God This was evidently signified Exod. 17. by Moses smiting of the Rock in Horeb when the Law was given for therefore vers 6. The Lord saith behold I will stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Rock Hence it is that oftentimes in Scripture the blood is said to be the life Gen. 9.4 Levit. 17.11 for blood is the spiritual life and hence we are said to drink into one spirit 1 Cor. 12.13 whence the spirit of God is called the spirit of life Rom. 8.2 Rev. 11.11 Hence we understand those Scriptures which testifie the effects of Christs blood Rom. 5.9 10. 1. The blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1.7 which is not understood only of the merit of Christ which yet is of inestimable value but also of the power and efficacy of his blood and spirit 2. Christ washeth us from our sins in his own blood Rev. 1.5 Hebr. 10.29 the blood by which we are sanctified 3. 1 Pet. 2.18 19. where the blood of Christ is compared with corruptible things as silver and gold of all bodily things the most durable and preferred before them as being incorruptible it cannot be understood only of that blood of Christ shed upon the Cross which was like ours for Hebr. 2.11 He took part of the same 7. and 4.15 It must therefore be understood of Christ's spiritual blood or his spirit and life as he speaks Joh. 6.63 and therefore Hebr. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God Observ 1. This is the reason why Moses forbad the people blood but Christ commands to drink his blood Moses knew they were not fit while yet under the Law to partake of the life but our Lord requires that his self-deniers his mortified ones partake of his blood and life What is it to drink the spiritual drink What else but to believe in the Lord Jesus as the Scripture hath said Joh. 7.37 38. What saith the Scripture of Christ That he is the bread that came down from heaven Joh. 6. the light of the world Joh. 8. the door of the sheep Joh. 10. the resurrection and the life Joh. 11. the way the truth and the life Joh. 14. c. He who believes thus in Christ receives him drinks his blood and spirit drinks the living waters Observ 2. Hence it appears how foully they are mistaken who understand the body and blood of Christ the eating and drinking of them no otherwise than of his natural body and blood and we must follow the actions answerable thereunto how then are they called here spiritual meat and spiritual drink Observ 3. Who are the worthy Communicants Who else but they who contentedly abide in Christ in conformity to his death and life who dwell in him such only he invites such only ought to come to this spiritual feast such only are his Disciples Joh. 8.31 Observ 4. Behold the Centre the Rest of all the Children of God Exhort 1. To eat Christs flesh and drink his blood Exhort 2. To abide in Christ 1 Joh. 2.6 But alas how shall I eat the flesh of Christ c My Brother hath something against me Art thou angry with thy Brother c Matth. 5.22 None of all these what then Dost thou live in some great and heinous sin as of drunkenness whoredom or that which is hardly counted sin though a far greater dost thou live in envy pride covetousness None of all these what then Doth thy brother take offence at thee for well doing which he thinks evil doing In this case scandaliza fortitèr saith Martin Luther What then is it wherein thy Brother takes offence He differs from me in Judgement That divides all the world Peter and Paul Paul and Barnabas yet we read not any thing to the contrary but that they met to break bread the first day of the week Observ 5. Here we read of spiritual meat and spiritual drink and a spiritual Rock ye perceive the Holy Ghost useth such expressions as these are when it will signifie something which is the truth of that which is presented to the outward sense whereby such language is warranted as indeed is necessary in speaking of spiritual and heavenly things Observ 6. As hence appears the universality and commonness of the means of salvation so likewise the munificence bounty and goodness of the Author and Giver of it whence it is that it 's generally said of all the Fathers that they were all baptized into Moses in the cloud and in the sea no man was excepted yea they went all through the sea and were baptized old and young child and suckling There is express mention made of their little ones Exod. 12.37 Every male was circumcised without exception Gen. 17 11-14 As they were all baptized and circumcised so all did eat of the same spiritual meat they all fed upon Manna c. They all received the holy Sacrament Observ 7. May we not think that some of these were grown up to the spiritual old age there were those among them no doubt who were Elders indeed and such as Moses knew to be such Numb 11.16 17. yet we do not find that any of them pleaded that they were above Ordinances for they all were baptized and
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
expiation of the guilt and punishment of sin Hebr. 10.14 If all this be true as certainly it is how saith our Lord that his flesh profiteth nothing The flesh profiteth nothing i. e. either to the quickning and giving life to the Soul dead in trespasses and sins it profits nothing to the feeding and nourishing of the Soul unto eternal life these are the works of the Spirit for it is the Spirit that quickens The bread which is here propounded to be eaten and consequently the wine it comes down from heaven vers 58. but the natural flesh of Christ came not down from heaven The bread to be fed upon is sometime called his body sometime his flesh sometime meat the Manna This is not Natural but Spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 25. and such must be the partaking and receiving of them What then is the Bread but the Word of God as often in Scripture Deut. 8.3 Matth. 4.4 and speaking of the Manna see Exod. 16.16 Job 23.12 Jer. 3.15 and 15.16 Amos 8.11 As for the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's Metonymically taken for the wine in it which signifieth the blood of Christ i. e. his Life and Power his Spirit of Life Rom. 8. the Spirit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that quickneth and giveth life Of this blood ye read Hebr. 9.14 and 10.29 and 13.20 21. cum Rom. 1.4 1 Pet. 1.18 19. Revel 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.8 This bread our Lord had broken unto them and given them his blood to drink Joh. 14.17 1 Cor. 12.13 This Cup signifieth his passion Lord if it be possible let this Cup pass by me and our imitation of it by enduring the like inward and outward sufferings Matth. 20.21 23. Doubt Why doth the Lord propound these Mysteries under these outward Elements Love is defined affectus unionis an affection of union oneness and sameness with another Now because he who saves another cannot really be one and the same with him Disparata non possunt fieri unum he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as meat and drink and such as is neerest to us as our garments and what else is needful for the preservation of our being Thus Jonathan when he loved David 1 Sam. 18.1 3 4. their souls were in a sort one But how did Jonathan express that He stript himself Does the Scripture think we intend only to express humane passions Jonathan figures the holy Spirit so his Name signifieth the gift of the Lord and he cloaths David as when Judg. 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit cloathed Gideon Marg. Put ye on the Lord Jesus Christ 1 Thess 2.8 There is no Love without Communication of something from the party loving to the party loved thus Joh. 3.16 Gal. 2.20 He loved me and gave himself for me Ephes 5.2.25 And thus the Lord Jesus Christ to testifie his intimate love unto us He Communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum Vnionis whereby he affectionately imparts himself unto us Joh. 6.55 56 57. Observ 1. Terms of Art are as weights wherewith we weigh silver and gold such are the Sacraments and Virtues in them Observ 2. Take notice that he who examines himself hath a command to receive the Holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Hence also it followeth that they who dispense and Administer the Sacrament they virtually from hence have a Command to give the Sacrament unto those who have examined themselves for if they who have examined themselves must eat and drink then must the Minister give them to eat and drink Observ 4. The mans greatest business is about himself This was the first Precept that God gave to Abraham See Notes on Gen. 6. Observ 5. There is a warrantable Self-love Exhort Examine our selves and so let us eat of that Bread and drink of that Cup When we have so examined our selves so purged out the dross we shall then become a vessel fit for our Masters use fit to bear his Name in as Paul was That we may bear God in our bodies 1 Cor. 6. Vulg. Lat. So let him eat and so let him drink so i. e. having examined proved tryed searched and approved himself so let him eat so i. e. rectè answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 90.12 The Believer hath in him his Judicatory his Examination-office his fire is in Sion and his furnace in Jerusalem Isai 31.9 Exhort Let us examine our selves and so let us eat How industrious is the Evil One to examine search sift us and all that 's good and of God out of us See Notes on Zeph. 2.1 2. It 's impossible otherwise to partake of the Lord Jesus the Lord will examine us and search us with candles appeal to the Lord and desire him to do it Psal 139. NOTES AND OBSERVATIONS UPON I CORINTHIANS XIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no Charity I am nothing I Will not derogate from the due praise of the Ancients touching the division of the Scripture into Chapters it was a laudable attempt and succeeds very happily in the most yet it had been to be wished among other oversights that this 13th Chapter being the Epistle for this day had not been so violently rent from the 12th the last words of the 12th Chap. being in nature a part of this 13th and that a principal one as the head is in respect of the body deriving an influence into the whole body of this Chapter and therefore being taken from it it 's as if the head were cut off from the body 't will appear no less to you if ye consider That the Apostle having discoursed at large in the former Chapter of those Graces which they call Gratiae gratis datae as the gift of Tongues Prophecy Wisdom Knowledge c. lest they should stint their desires in these which are not desirable for themselves in the end of that Chapter Covet earnestly saith he the best gifts or rather according to Photius Oecol in locum Theodoret and others of the Greek Fathers because they desired greater gifts than these were they read the words interrogatively Do ye covet greater gifts than these if so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall shew ye moreover the most excellent way by far and what is that way but Charity which is one of those Graces which they call Gratiae gratum facientes And that this way of Charity is of all other the most excellent the Apostle proves in this Chapter by three general Arguments both 1. From the necessity because without it all
the more free to commit sin like the whore in the Proverbs 7.14 Hodie reddidi vota mea therefore I am come forth to meet thee come let us take our fill of love vers 18. The Sacrament even the Holy Sacrament it self will prove to us as an old thing and little worth as it did to Judas who received it and the Devil with it Even the Holy Table it self if we rest in opere operato as they speak barbarously even the Holy Table it self will be made a snare to us and that which should have been for our welfare will prove to us an occasion of falling Seeing therefore Beloved that all outward Ceremonial Services if rested in Are 1. Old things and of little or no value 2. Seeing they are transitory 3. Seeing they unprofitable yea unlawful if rested in 4. Seeing they cannot adequately signifie the things which they were intended to represent 5. Seeing they hinder the very end for which they were intended Yea 6. Seeing our best outward actions our best forms of Godliness prove no better if rested on if any deny the power of it Seeing all these old things must be dissolved and pass away what manner of persons ought we to be in all holy conversation and godliness looking for and hastening unto the coming of God And according to his Promise looking for new heavens and a new earth wherein dwelleth Righteousness Wherefore Beloved since we look for such things let us be diligent that we may be found of him in peace without spot and blameless Seeing all outward Services are old things and must pass away Let us lay hold on the Kingdom that cannot be shaken Hebr. 12.26 27. and not build upon sandy foundations but on the Rock Christ lay hold on hope have and hold fast Grace and lay hold on eternal life unto which he bring us who hath dearly bought us c. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old things are past away behold all things are become new MOral old things are past away What is here meant in general by old things I dispatch'd before when I shewed that two kinds of old things must pass away 1. Ceremonial old things 2. Moral The Ceremonial old things I then spake of and shewed Reasons why they ought to pass away from us It Remains that I now speak of the second kind of old things which I call Moral and they are no other than our old sins Vetera sunt veteris hominis vitia saith Anselm Old things are the vices and sins of the old man The old corrupt understanding the old perverse will the old inordinate affections the old sinful life and conversation which because they spread themselves over the whole Man and are of equal extent with him and no other than the Old Adam the Scripture calls them the Old Man And therefore with some resemblance to a man we may consider these old things 1. Sin hath a body Rom. 6.6 if we anatomize that body you shall find 2. Parts of the body the earthly members Col. 3.5 fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 3. It hath a reprobate mind Rom. 1.28 4. It hath a Spirit the Spirit of Errour 1 Joh. 4.6 5. The old man hath works Col. 3.9 Ye have put off the old man with his deeds And these works are either 1. Inward as spiritual wickedness in heavenly things Ephes 6.12 And from within out of the heart of men proceed evil thoughts adulteries fornications murders thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness All these evil things come from within and defile the man Mar. 7.21 2. The old man hath other works which are outward The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revilings and such like Gal. 5.19 20 21. These are the old mans parts and his works But is he naked yes naked to his shame and therefore he gets fig-leaves to cover his nakedness what other cloaths he hath is a garment spotted with the flesh Jude v. 23. yea the old man himself is a garment Eph. 4.22 That ye put off concerning the former conversation the old man So that though we name no more here are old things enough to pass away the Lord be merciful unto us and grant they may all pass away from us But what 's meant by their passing away I told you before that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render such words in the Hebrew as signifie a change of things 1. Now whereas there are many kinds of changes this is the ultimate and final change the last change of all 1. Destruction That the body of sin may be destroyed Rom. 6.6 2. Crucifixion They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 3. Mortification and killing Mortifie your members that are upon the earth Col. 3.5 If you by the spirit shall mortifie the deeds of the flesh ye shall live Rom. 8.13 And this is the change understood here by the passing away of old things a blessed change the Lord vouchsafe it unto us all 2. The word notes the change or passing away of a kingdom whereas therefore sin had usurped a tyranny over us and reigned unto death Rom. 5.21 When sin is deposed from the dominion and power that it reign no more in our mortal body that we should obey it in the lusts thereof When the kingdom of sin is abolished and destroyed out of the Soul and Gods kingdom come that 's the passing away of sins kingdom O blessed change when sin 's dethroned and deposed and Gods kingdom come 3. The word notes the changing the Law of the kingdom Whereas therefore the Law of God is destroyed O Lord it is time for thee to lay to thine hand for they have destroyed thy Law saith the Psalmist and when iniquity so far prevails with men that they imagine mischief as a Law then the Law of sin is in force and bears sway in our members but that Law is annulled abrogated and passeth away when the law of the spirit of life hath made us free from the law of sin and death Rom. 8.2 O blessed change when the thraldom and servitude under the Law of the members passeth away and is exchanged for the law of the spirit of life the law of liberty the glorious liberty of the sons of God The Reasons why these Moral old things must pass away are considerable 1. In regard of the old things themselves 2. In regard of the new Creature 3. In regard of God the ancient of dayes 1. As for the Moral things themselves they are of a passing and a transitory nature 1 Joh. 2.17 The world passeth away if the world passeth away then all those things which are in the world must pass away with it they are the
diverse lusts and pleasures Tit. 3.3 And thus the old Thief comes to steal these old things steal away our liberty our precious liberty Liberty is one of the best things we strive for and justly too but how foolishly do we strive for the less and betray the greater Thus the Jews boasted though falsly that they were not in bondage unto any man and perceived not that they were servants unto sin Joh. 8.33 34. The old Thief comes to kill also and rob us of our life our precious life and that under the colour of friendship too Sap. 1. When the concupiscence like Solomons harlot enticeth the young man Prov. 7. He goes after her as an Oxe goes to the slaughter and as a bird hasteth to the snare and he knows not that it is for his life But the old Thief the old Man comes not only to kill our Natural Life which is a vapour but to kill and take away the Spiritual Life also even the Godly Life from us Ephes 4.18 19. Even to crucifie the Lord of Life in us Hebr. 6.6 Thus Apoc. 11.8 It is said that the Lord was crucified in Sodom and Aegypt How could that be the Scripture there saith it was spiritually called so Aegypt is a Type of these old things and so is Sodom which are expressed Ezech. 16.49 unmercifulness pride fulness of bread and abundance of idleness and these and the like old things crucifie the Lord of life afresh and put him to an open shame for thus the old Thief comes to kill and to destroy because of these old things comes the wrath of God upon the Children of disobedience Ephes 5.6 1 Tim. 6. vers 9. The foolish hurtfull lusts drown men in destruction and perdition The old Serpent promised a Deity and Omnisciency but performed only a similitude of himself and ignorance Thus Solomons Harlot calls passengers who go right on their wayes and tells them stoln waters are sweet and bread eaten in secret is pleasant but he knoweth not that the dead are there and that her guests are in the depths of hell Thus this old Thief comes to steal to kill and to destroy Add to all these this Consideration That if thou entertain and retain these old things this old man the longer he stayes the more firm possession he 'l have and hold against thee yea and plead long continuance and peaceable possession and that 's a fair title in Law For when the strong man armed keeps his palace his goods are in peace Luk. 11.21 ye may read Mark 9.14 29. of one who was possessed by the old man how tyrannically he used him when he had possessed him vers 18.20 22 26. How obstinately and pertinaciously he keeps possession The Disciples could not cast him out The Lord himself was fain to come and when he came he held possession against him along time vers 20. and at length very hardly he was ejected out of his possession But then so as when an intruder is put out of doors when he sees he must needs be outed he sets the house on fire vers 26. What 's the reason Surely Ancient Right vers 26. He had held long continued and peaceable possession How long is it ago saith the Lord of the hold since this came unto him The father said of a child That that was the cause of this difficulty And doth not the same old man hold possession in thee long continued and peaceable possession yet sure I am the Disciples cannot cast him out there 's a great deal of preaching against him Many wits come out against him and yet he holds his possession firm The Lord himself hath proclaimed him Rebel an enemy of the Church and State an enemy of God and Men yet he holds possession against the Lord paramount himself What 's the Reason Consuetudo est longa possessio quae sicut jus tollit actionem vero Domino Our body soul and spirits they are the Lords freehold he hath purchased We are bought with a price 1 Cor. 6. ult yet these old things this old man by pretended right of long custom holds possession and keeps out the Lord himself out of his own dwelling his house are ye Heb. 3. Right he hath unto us yet we have betrayed his right to this old man and he by violence keeps him out of his possession And yet the danger is much greater how is that possible These old things this old man by long custom makes us like himself and makes us like and approve him makes us enemies of God as he is Jam. 4.4 and so hated of God as he is Abominabiles facti sunt sicut ea quae dilexerunt They are abominable according to the things which they loved Hos 9.10 They walked after vanity and are become vain Jer. 2.5 3. He makes us accursed of God as he is These old things assimilate us and make us like them and makes us heirs of the curse together with them Deut. 7.26 Thou shalt not bring in an abomination into thine house lest thou be an accursed thing like it So Josuah 6.18 Now Beloved to end these Motives I appeal even to the self-love of every one who hears me this day Who of us all would endure a deceitful thievish and purloyning servant that should rob us of our goods yea a domineering servant as Solomon tells us of a maid heir to her mistriss i. e. rather as the Greek and Hebrew words may also signifie Mistress to her Mistress A servant that should rob us of our liberty yea a treacherous servant a deadly enemy who conspires to take away our life our pretious life an enemy of all Righteousness an enemy of our souls an enemy that should dispossess us and cast us out of house and all we have yea all we are An Abaddon and Apollyon a destroyer of our bodies and precious souls An enemy that should make us enemies of God abominable and hated of him and accursed accursed from God Who of us all Beloved could endure such a servant such an enemy such a traytor such a destroyer to harbour or to be an inmate with him Yet Beloved this this is the condition of us all while we retain our old drunkenness our old whoring our old covetousness our old ambition our old envy our old hatred our old revenge our old anger our old uncharitableness Wherefore Beloved as we love our own dear Liberty as we love our own Lives as we love our own Souls as we love all Righteousness as we love our own Salvation as we love the Lord Jesus Christ as we love our God whom we ought to love with all our heart with all our soul with all our mind and with all our strength Let us not harbour or retain the enemies of all these but let us abandon and put out of doors these old inmates and not suffer them to rest one day longer in us But this labour might have been well saved These old things are passed away from us
already Would God they were but that will soon be tryed Do not the old vain thoughts yet lodge in thee Jerem 4.14 Hast thou purged out the old leaven the leaven of the false Doctrine and the leaven of hypocrisie of malice of wickedness Do not thy old words remain yet sweet to thy mouth Doest thou not yet use rotten talk 1 Sam. 2.3 Recedunt vetera ex ore vestro Doest thou not yet retain the old hatred Ezech. 25.15 Is the old serpent cast out of heaven Apoc. 12.9 and 20. Spiritual wickedness in high places Ephes 6.12 counterfeit shews of holiness If the old things be passed away then fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry these are all passed away for these are the members of the old man Col. 3.5 And are none of these left remaining with us no fornication no uncleanness c. If any of these members of the old man remain in us How is the old man passed away Is he passed away and gone and hath he left his members behind him That 's a strange passage indeed 2. If these old things be passed away from us then are they crucified then are they mortified then are they killed and destroyed that 's to pass away as I proved before and then are we dead unto sin as sin is dead unto us If sin yet lives in us and we yet live in sin how is sin how is this old man yet dead Doth he live when he is dead If we yet walk after the flesh if yet we walk in lasciviousness excess of wine revellings if yet we walk in covetousness in inordinate affection in anger wrath malice blasphemy c. how are we dead unto these Do men walk when they are dead Certainly we have forgotten to purge our old sin 2 Pet. 1.9 The English that he was purged true by Christ's Righteousness imputed But the words sound thus in the Greek He hath forgotten the purging of his old sins and so they are to be understoood of sanctification so the reformed Churches understand the place without holiness no man shall see the Lord Heb. 13. and because I purged thee and thou wast not purged thou shall not be purged from thy filthiness any more until I have caused my fury to rest upon thee 3. O Beloved let us not deceive our selves in a matter of so great moment Most certain it is these old things are not yet passed away from us I shall therefore propound some means to procure their passage from us 1. The true consideration of what they are how deformed how ugly how abominable and to look upon them not according to the opinion of the world but through the glass of Gods word that will most truly discover their nature and their violence to us We hide spots in our Garments this old Garment is one great spot over the whole body 2. That will teach us to hate loath and abominate them For indeed there is nothing in the whole world truly hateful and abominable except only these old things And that we may truly hate them let us look upon them on their worst side and take them by their worst handle Every thing hath two handles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and evil mixt together These are truly ill and have but an appearance Some pictures are made which if ye look upon them one way they present you with some beautiful portraiture if another way they shew you the resemblance of some ugly Monster or other Look so upon thy sin it hath an handle of profit on one side it represents pleasure c. leave that look on it as it is hated and prohibited of God deformed in his sight and in the sight of all godly men c. 3. Entertain the fear of God into thine heart By the fear of God men depart from evil Prov. 16.6 and so evil will depart from thee 4. Propound Christ before thine eyes for thy pattern and example Enter into that narrow way and crowd through that strait gate of mortification As the serpent when she shifts her skin she draws her body through a narrow hole and so leaves her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek calls her skin her old age behind her O let us in this especally be as wise as serpents enter in at the strait gate of mortification and so put off the old man 5. Let us remember the solemn Prayers made for us at our Baptism that the old Adam might be buried in us that all carnal affections might dye in us that we might have power and strength to have victory and to triumph against the Devil the World and the Flesh 6. Let us remember that solemn Vow Promise and Profession which we made at our Baptism to follow the example of our Saviour Christ and to be made like unto him That as he dyed so should we dye unto sin and crucifie the old man and utterly abolish the whole body of sin 7. And lastly for this end let us pray unto God that he would vouchsafe unto us his Spirit That so by his spirit we may mortifie the deeds of the flesh Rom. 8.13 And if thus we be buried with Christ by Baptism into his death we shall then also walk in newness of life And if old things be so done away All things then will become new More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold all things are become new LEt it not seem tedious to you Beloved in our Lord and Saviour to have the same Text mentioned to you so often it brings with it always variety of matter always something new So that every several point might be a new and a several Text. I may make use of the Apostles words Phil. 3.1 To write the same things to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not on my part out of laziness or idleness So it were better turned than to me it is not grievous but for you it is safe For easier it is as your selves know to speak a little upon a large Theme as I do on the week days then largely upon so little an argument as this seems to be For indeed though it be little in words yet it 's great in weight and according to the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a great deal in a little as the richest Commodities gold and silver and precious stones take up but a little room And such is the Text as vertually containing the accomplishment of all the old ceremonial Laws the fulfilling of all the Prophesies and Histories of the Old Testament and all the manifest Truths and excellencies of the New And therefore every point in it every word hath its weight and so not lightly to be passed over Behold all things are become new There is in this point only one word which wants explication and that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold it 's a word of most frequent use and meets us every where in Scripture
See Notes on Luk. 9.23 This Cross is the patience the Altar ibidem 1. Quaere Whether all be to be consumed that is laid on 2. Quaere Whether is the Cross or Patience alone sufficient against all temptations See Notes in Luk. 9.23 No reliques of sin must remain See Notes in Phil. 2.8 Observ 1. The Christians daily exercise See Notes in Luk. 9.23 Observ 2. It is no easie matter to be quit of our sins Observ 3. The vanity of all outward things being destitute of the inward Cross and Patience c. See Notes in Luk. 9.23 Observ 4. Hence we may easily discover what kind of Christians the present Christian world consists of the Apostle in the Text tells us what they ought to be They that are Christs have crucified the flesh with the passions and lusts But 2 Tim. 3.1 2. he foretells us what manner of Christians in these last dayes they should be self-loving Christians whereas the true Christian begins with self-denial Luk. 9. covetous Christians contra to do good proud Christians whereas Christ teacheth his Disciples humility blaspheming Christians such as take his Name in vain by an hypocritical profession of him and cause his Name to be blasphemed whereas the true Christians do the quite contrary Do we not evidently see how true a Prophet St. Paul was and how this his prophecy is fulfilled in these our dayes But how can such as these be taken for Christians O they have a form of Godliness that hides all these faults they hear many Sermons they keep the Sabbath yea but doth not the Apostle say That they who are Christs have crucified the flesh True but that 's impossible they have no power to do that they have a form of Godliness but deny the power thereof yea such power is altogether needless for Christ himself bare the Cross for them and his Righteousness which he hath wrought in the flesh is imputed unto them So that if they be but joyned to the Godly Party as they call themselves or be congregated and gathered in a Church-way of fellowship they may then be lovers of themselves covetous boasters proud c. And all these things shall be reputed as infirmities frailties imperfections of the Saints and Christ's Righteousness imputed to them shall cover all their knavery What 's the ground of all this They know not the true Cross of Jesus Christ but take it to be Persecution or Affliction c. See Notes in Phil. 2.8 Addition Observ 5. Note here a great difference between the true Disciples of Christ who are the true Christians and those who are only in pretence and name such The true Christian is he who followeth the Lord Jesus Christ who hath the same mind in him which was also in Christ Jesus What mind was that 1. An humble mind He humbled himself 2. An obedient mind He became obedient and that to the death 3. And that the death of the Cross Phil. 2.8 The true Christians arm themselves with the same mind and suffer with Christ for he who hath suffered in the flesh hath ceased from sin 1 Pet. 4.1 They have crucified the flesh with the affections and lusts The Christians in pretence only are they who hold Opinions of Christ as whether he died for all men or no And these please themselves exceedingly in the name of Orthodox that they are of right Opinions As for the following of Christ in crucifying the flesh with the passions and lusts they know not what the true Cross of Christ is and how then can they crucifie the flesh with the passions and lusts on it Or if they preach it they are like the followers of the Philosophers of old who took up their Leaders Opinions and Tenents but as for practice of them therein they failed As it is said of the Athenians That they knew what Virtue was but they gave the Lacedemonians lieve to practise it Repreh 1. Who bear not the Cross c. See Notes in Luk. 9.23 Repreh 2. Those who mistake the Malefactor here to be crucified the Old Man the sinful flesh or flesh of sin and in lieu thereof crucifie their own natural flesh like him that aimed at the beast and killed the man Repreh 3. Who confess affections and lusts are to be crucified but they wish an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes in Luk. 9.23 Repreh 4. Who are able and valiant for destroying outward foes but not the inward ibid. Consol 1. Alas I am not able to follow the Lord Jesus I know him only according to the flesh See Notes in Luk. 9.29 Consol 2. Who follow Christ neither transported with a better condition nor dejected with a worse ibid. these are dead men See Notes in Phil. 2.8 Addition NOTES AND OBSERVATIONS UPON EPHESIANS IV. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that descended is the same also that ascended up far above all heavens that he might fill or fulfil all things Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt perficeret omnia vel pacificaret omnia THese words contain our Lords Journey from Heaven to the Earth and from the Earth to the Heavens and the end of that journey whereof he himself speaks Joh. 16.28 I came forth from the Father and come into the world Again I leave the world and go to the Father That we may the better understand what correspondence the Text holds with the neighbouring Verses let us examine the coherence which I conceive to be this The Apostle having exhorted the Ephesians unto Unity vers 1 2 3. endeavouring to keep the unity of the Spirit in the bond of Peace he enforceth his Exhortation from those great names vers 4 5 6. There is one Body and one Spirit even as ye are called in one Hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all And foreseeing that the variety of gifts might provoke the less to envy the greater and the greater to despise the less by a Prolepsis he prevents that great inconvenience which experience in all Ages proves makes the rent in the body of Christ He tells them that this variety both of gifts and their measures proceeds from one and the same Donor vers 7. To every one of us is given Grace according to the measure of the gift of Christ which he proves by testimony of the Prophet David Psal 68.18 When he ascended up on high he led Captivity captive which he understands and interprets to be meant of Christ vers 9 10. all which variety tends to unity vers 11.16 Of the Lords Ascension and our conformity thereunto I have formerly insisted I have made choice of this Text that I might consider the end of Christs Ascension In the words we have these points 1. Christ abased and humbled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de descended 2. Christ was exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ascended 3. The same Christ who humbled himself was
exalted 4. He was therefore exalted therefore he ascended that he might fill all things I have spoken of the first three upon other Texts I shall insist only on the fourth and herein we must inquire 1. How largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are here to be understood 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. What that is wherewith he filled all things 4. How Christ may be said to fill all things 1. How largely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things to be understood It is true that Gods Spirit filleth the earth Wisd 1.17 Yea do not I fill heaven and earth saith the Lord Jerem. 23.24 It 's true therefore and unquestionable in the latitude of it But I rather understand it here with accommodation and appropriation unto the Church and all the members of it as appears by the next words vers 11 12 13. for 't is no uncouth thing in Scripture to understand persons under neutral names Joh. 6.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that thing which my father giveth me cometh unto me which presently he explains personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him that comes unto me I will by no means cast out 1 Joh. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vers 5. he turns personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is he that overcometh but he that believeth that Jesus is the Son of God Thus Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.35 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.30 Mine eyes have seen thy salvation i. e. Christ so in the Margin 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render diverse words in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 16.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficere pacificare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end fill satisfie pacifie make perfect and fulfill Now although it be true that Christ ascended to effect all these and good use there be of all these significations yet according to the judgement of our Translators and the harmony of all the Reformed Churches the word may be rendred either to fill as it is in the Text or to fulfill as in the Margin To fill is to render the thing contained adequate and fit unto the thing containing 3. With what doth Christ fill all things With what else but with his Spirit which therefore is compared to water filling the vessel whereinto it is poured as Act. 2.4 The Apostles and Disciples were all filled with the Holy Ghost And 't is evident that it 's here to be understood for the gifts vers 8. with which he fills all things and those gifts St. Luke calls the Holy Spirit Luk. 11.13 4. How Christ may be said to fill all things To fill and to be filled and their contraries c. See Notes in Act. 2.4 This filling with the holy Spirit may be understood two wayes by way of extension c. ibidem The Reason why the Lord Jesus ascended that he might fill all things is considerable 1. In regard of the vessels which are to be filled and 2. In regard of the fillers of them 1. In regard of the vessels however in themselves empty as I shall shew anon yet were they not intended for ever to be empty for that rude Chaos however empty void and unpolished was the work of God as the first draught of the best Limner may be with lead or a coal and signified indeed our earthly nature the rude cast of the most cunning Artisan Gen. 1.2 Of it the Prophet Isaiah speaks Chap. 45.18 Thus saith the Lord that created the heavens God himself that formed the earth and made it He created it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be empty so the word signifieth he formed it to be inhabited 2. The Reason in regard of the filler who is God and Christ who may be considered either 1. as preparing and seizoning his vessel or else 2. replenishing and filling it 1. Preparing and seizoning it for all dispositions and preparations in man are ordered of God c. See Notes in Act. 2.4 Psal 68.18 2. God the Father and Son may be considered as replenishing and filling the vessels for God the Father gives and the Son receives the Spirit and pours it into prepared vessels and therefore Psal 68.18 the holy Ghost hath made choice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a word as signifieth both to give and to take as our English word to learn signifieth also in our Language to teach Psal 68.18 Thou hast ascended on high Thou hast led captivity captive and received gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for men which our Apostle citing varies the person and turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.8 when he ascended up on high c. and gave gifts unto men So Judah took a Wife for Er Gen. 38.6 we mean he gave a Wife the word is the same Exod. 25. Thou shalt take to me an Oblation i. e. give me 1 King 17.10 take me a little water i. e. give me Hos 14.3 take away iniquity and receive good i. e. give good If we enquire into the Principles which moved or might move God the Father and Son to fill all things with his Spirit they are Two immutable things 1. Gods promise whence the holy Spirit is called the Spirit of Promise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise of the Father 2. His Oath for he hath sworn as I live saith the Lord Numb 14.21 All the earth shall be filled with the glory of the Lord So that as the Apostle speaks in these two immutable things in which it is impossible for God to lie we may have strong consolation or the strong Comforter himself the Spirit of God Hebr. 6.18 1. The members of Christ are vessels 1. Our bodies are such as 1 Sam. 21.5 David speaks of his Servants when they were now to partake of the Shew-bread The vessels of the young men are holy O that the true David so approved of every one of his Servants here before him who are about to partake of the true Shew-bread that all our vessels were holy and every man kept his vessel unto sanctification and honour 2. If the body be so precious a vessel how much more precious is the soul Prov. 6.26 the precious soul 3. If the soul be such how much more excellent is the Spirit A man of understanding is of an excellent spirit Prov. 17.27 2. This Vessel was ordained for an excellent use to be a vessel of honour to bear the Name of our God such a vessel was St. Paul Act. 9. And such he exhorts the Corinthians and us to be 1 Cor. 6. ult Portate Deum in corpore vestro yea he testifieth as much of them 2 Cor. 4.7 We have this treasure in earthen vessels that the excellency of the power may be of God and not of us and prays for the Ephesians and us that we may all be satisfied with his goodness that we may be all filled with all the fulness of our God Ephes 3.19 3. Every
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
Deity into our souls and the life of Christ shall appear in our mortal bodies And we beholding as in a Glass the glory of the Lord with his open face shall be translated into the same image from glory unto glory as by the Spirit of the Lord. To whom be glory and honour and praise for ever and ever Amen NOTES AND OBSERVATIONS UPON EPHESIANS VI. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong in the Lord in the power of his might THis is verbum Diei a seasonable Text whether 1. We look at the constitution of our Church so 't is the beginning of the Epistle appointed for this day Or 2. Whether we look upon the commotions of the world abroad so 't is the beginning of a Military Oration For our Apostle doth no otherwise than an experienced General in like case would do having set first all men in general then in special those three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations of persons which make up a compleat family Husband and Wife Father and Child Master and Servant every one in his own place and ranck he then arms them and us by them first with courage and then with weapons both defensive and offensive My Text is that part of his Oration whereby he arms us with fortitude under the help of God against the war of the Devil For so saith the interlineary Gloss Contra bellum Diaboli in auxilio Domini Yet notwithstanding so great a consent and seasonable agreement between the Text and time one thing there is wherein they mainly differ Abroad bella horrida bella we hear of wars and rumours of wars At home pacem colimus cum hominibus bellum gerimus tantum cum affectibus Such is our peace as we have no enemy to fight with but our lusts And blessed be the Author of Peace and Lover of Concord And blessed be our Peace-maker for so great a difference The words contain an express exhortation Be strong and an implicite demonstration of the means how to perform the duty exhorted unto in the Lord especially Christ so stiled in the New Testament In whom because all fulness dwells as well of Wisdom and Knowledge and Righteousness and all other vertues and graces as of power he points us to the special formale objecti unto that in Christ considerable wherein we may be strong and that is the might of his power I intend to handle the words only in one proposition That we ought to be strong in the Lord and in the power of his might To be strong here implys not any bodily strength but that robur fidei spei that strength of Faith and Hope or confidence in Gods power for his help and aid against our enemies and for the doing of his will Thus St. Chrysostom Theoplilact Oecumenius Aquinas an others expound the words This Virtue of fortitude according to the twofold use and employment of it is seen in sustinendo aggrediendo 1. In sustaining or bearing of the assaults of evil which we may call passive fortitude or patience And 2. In the setting upon or doing of good which we may call valour or active fortitude 1. The passive fortitude or patience is as it were the left hand of the inward man which bears off the blow 2. Valour or the active fortitude is like the right hand of it to act and strike 1. The former like the Triarii who kneeled in the reerward behind the Army and bare up the whole burden of it 2. The latter like the rorarii and velites fighting and provoking the enemy to fight So that the Christian patience is not only the well-bearing of losses and crosses or other outward evils as sickness poverty contempt or the like wherein some place all their patience and 't is well if they can go so far But the true Christian patience according to the holy Cassiodore is also the constant and unwearied bearing and suffering the assaults and attempts of our affections and lusts unto sin without yielding our consent thereunto The like also we may say of the Christian valour or active fortitude it is not seen only in the assailing of outward foes or dealing with them with outward weapons but both are inward and spiritual The words next following the Text make both plain for we wrestle not against flesh and blood that is not against man or mans power but against principalities and powers against the rulers of the darkness of the world against spiritual wickedness in heavenly things And that the weapons are no other than spiritual 't is evident The girdle of truth the breast-plate of righteousness the shooes the preparation of the Gospel of peace the shield of faith the helmet of salvation the sword of the Spirit which is the word of God And both these Vertues are here meant by the Apostle when he exhorts the Ephesians and us to be strong But what is it to be strong in the Lord What else but to repose the strength of our patience on the Lord who is the God of patience and to repose the strength of our valour and confidence on the Lord who is the strength of our confidence the strength of Israel whereby we are enabled to prevail against our spiritual enemies and to overcome the world 1 Joh. The same which our Apostle elsewhere exhorts unto That we be no more such children such weaklings that we should be carried about with every wind but to be strong to be valiant like men 1 Cor. 16.13 to be strong in the grace of our Lord Jesus Christ 2 Tim. 2.1 And great reason there is so we should whether we consider 1. The Lord our strength by whom we are to be strengthened Or 2. Our selves to be strengthened by him Or 3. Our enemies about whom we are to employ our strength And 4. The Lord himself in his Nature and in his Attributes 1. In his Nature he is a Spirit and therefore strong for so flesh and spirit are opposed as weak and strong Esay 31.3 2. This essential strength is yet further strengthened by his Attribute of Power if Power be an Attribute and not rather the Essence and Nature it self for the right hand of power in Matth. 26. is the right-hand of God Matth. 16. and in this sence Christ is the power of God 1 Cor. 1. Christ the power Psal 11. But whas's that to us potentia est in utrumlibet It may make as well against us as for us Add therefore hereunto he is omniscient the Wisdom of God knows all our needs 1 Cor. 1. But know he may all our needs and strong he may be and so able to supply them Yet better is a neighbour that is near than a brother afar off Prov. as Martha said unto him Joh. 11.21 Lord if thou hadst been here my brother had not dyed He may be a God not near but far off Jer. 23.23 And howsoever otherwise able yet so not able to supply them But there is no nation that hath God so
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
〈◊〉 If pellis vulpina non valet assumet leoninam as now he hath done If Peters will not serve the turn then he draws Pauls sword If the Foxes skin will not do then he takes the Lions The Reason why the Devil hath his wiles and devises may be considered from the corruption of his Wisdom and Goodness wherein he was Created 1. His Wisdom degenerate into subtilty 1. In regard of the wiles themselves they are such as can proceed only from that subtle Spirit who is Simia Dei Gods Ape As therefore the Spirit of God passeth through all Spirits so Satan the subtle Spirit and more subtle than all the Beasts of the field he passeth through the thoughts and affections of men so far as the Lord will permit him and exerciseth his wiles and deceits in them He was an Angel of Light the Light in him is become darkness We may consider the Three Principles of the Angels Nature with Analogie to Body Soul and Spirit Body wind Soul fire Spirit light when by reflecting upon himself he saw his own excellency he grew proud and so lost his light then remained nothing but fire the fire of envy and wrath and that blown by the wind fecit Angelos ventos He was the most glorious Angel Corruptio optimi est pessima spiritual wickedness The Serpent was the most subtle of all the beasts of the field That which whets his subtilty seems to be his pride and envy at Mans future happiness Observ 2. Whither to refer the wily crafty and subtle disposition to do mischief whither else but to the Devil himself that Old Serpent called the Devil and Satan He hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent in the Original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search to try to prove to tempt The Serpent hath deceived me saith our old Mother Gen. 3. 2. The Devil hath in him a fire of wrath and envy and this he kindles in ungodly men this he blows and longs as earnestly to kindle as the Lord was desirous to kindle the fire of his Spirit Observ 3. We learn hence whither we may refer the errours of our judgements and the deceitfulness of our lusts See Notes in Ephes 4.22 Observ 4. God is not the cause of our being misled and deceived Deus neque fallere potest neque falli He is the very Truth it self God is faithful it is impossible that God should lie It reproves us all that though we know all this that the Lord himself deceives us not but Satan through the yielding of our own deluded hearts yet we are content to be deceived What though thou knowest all the wiles of Satan all his stratagems all his methods and wayes of deceiving that he useth in the world if mean time thou knowest not his subtilty which he machinates and exerciseth in thine own heart he hath his Dalilah in thy own bosome Exhort Be not ignorant of the Devils devises Sanballat would seduce thee into the place of Ono. 2. Pray to the Lord who is the only wise God Wisdom alwayes over-reacheth subtilty 2. God hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a complete armour What is here meant by Armour and Gods Armour The Reason considerable in regard 1. Of God himself He is the Lord of Hosts and hath all power and strength and what ever is in parts in the Creature is whole and in solido in himself 2. In regard of his Saints who are one with him they are in themselves weak and feeble such are the doves among the fowls and the sheep among the cattle and therefore since their strength is not in themselves there 's great need it should be in God Observ 5. Gods Armour is Armour of Proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Armour against which nothing can prevail so ye may observe it with the Criticks in the Holy Scripture both in the Old and New Testament That whatsoever hath the Name of God annexed unto it it is alwayes excellent in the kind as Gen. 32.2 Gods Host which is either by way of distinction added 1. Because Satan also hath his host of Angels or 2. Else for excellency sake as 1 Chron. 12.22 a great Host like the Host of God 2. The terrour of God was upon the Cities that were round about them Gen. 35.5 i. e. the greatest fear and terrour 3. Exod. 3.1 Horeb the Mount of God either 1. By Reason of Gods frequent apparitions in it to Moses and to Elias or 2. for the greatness of it so Psal 68.15 the hill of God is the hill of Basan presently it follows an high hill the hill of Basan 3. So Ezech. 28.16 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of God Exod. 9.28 which our Translators well render mighty thunderings The City of God Psal 46.4 and 48.1.8 So the Poet called Sparta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Sparta 4. Niniveh was an exceeding great City Jonah 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Translators put in the Margin of God word for word great of God or to God 5. As the Cedars of God i. e. tall Cedars Vatablus observes well that the Name of God added is a Particle of intention to increase the signification 6. Thus Moses is said to be exceeding fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Margin fair to God Act. 7.20 7. Thus the Minister is said to be a man of God implying what he ought to be an excellent man 8. Elias a man of God 9. Timothy thou man of God And thus people commonly look upon the Minister as he who ought to be such But I fear many look not so upon themselves who call themselves the people of God Whereas indeed there is the same reason for them they ought to be an excellent people The Saints that are in the earth they are excellent ones Psal 16.10 2 Cor. 10.4 Thus the weapons of our warfare are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty to God or exceeding mighty and the complete Armour the exceeding strong Armour 't is Armour of proof nothing can prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complete armour By this word the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 14.19 Sampson slew thirty Philistines and took their spoil He took their arms Chald. 2 Sam. 2.21 Abner said to Asahel Turn aside to one of the young men and take his armour Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Armour or Garments wherewith Josuah was cloathed by the Angel Zach. 3.4 I have taken from thee thy sins and cloathed thee with clean garments Chald. Paraph. with righteousness And we shall find that will prove the complete Armour the Armour in the Text if ye please to compare with these words Rom. 13.12 For what we here find called the whole armour of God we find there called the armour of light i. e. of God as God is light and Christ is light yea if ye look but vers 14. you will find the Apostle speaks home to our purpose where what he here calls the whole armour
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
took it in deep disdain that Christ should intimate he was greater than great Abraham What art thou greater than our father Abraham Why how great I pray you was your father Abraham Nay how little rather if you 'l hear him speak he 'l tell you I am saith he of himself dust and ashes Gen. 18.27 Instantiae hae in Abrahamo Jacobo Davide non sunt ad idem accommodatissimae peti possunt a Paulo Act. 9.6 a Davide Psal 57.7 Paratum est cor meum c. cantaho sono tubae And what was Jacob more how great soever in Gods esteem whom God names Israel and added a reason for as a prince thou hast power with God and men and hast prevailed Insomuch that the whole people of God the whole Nation of the Jews and the whole Christian Church is called by the name of Israel Gal. 6. Nay the Samaritans they also gloried in Jacob for so saith the woman of Samaria Art thou greater than our father Jacob Joh. 4.12 Why how great I pray you was your father Jacob Nay how little was your father Jacob If you 'l believe himself I am less than all the mercy and all the truth that thou hast shewn unto thy servant Gen. 32.10 So was David yet what shall I tell you of all the glorious titles wherewith God honours himself this one may swallow up all the rest He was the Type of Christ and such a Type as Christ himself is very often stiled by the name of David So great he was that he might seem not to know himself but indeed he scarce knew himself he was so little and therefore he asked God who he was who am I O Lord and what is mine house that thou hast brought me hitherto 2 Sam. 1.18 Then a man best knows himself and is best known of God when he is thus in a sort ignorant of himself Out of the same humble mind though equal in nature unto all and superiour in dignity to the most He vouchsafed saith St. Paul to serve his generation Act. 13.36 And so in regard of men our Lords passive Humiliation is exemplary unto us that we submit our selves unto the king as supream and governors appointed by him A Theam as proper to the Text as needful for these times But I hasten to the business of the day and descend unto the second step of our Lords Humiliation He became obedient Obedience is the submission of ones own will to the fulfilling of anothers will which includes the command of another and another who commands 1. The command of another as such for if the natural bent and inclination of ones own will be to the same act that is commanded without respect had to the command as such 't is vel nulla vel minor either no obedience at all or less saith St. Gregory because obedience properly respects the fulfilling not of our own but of anothers will 2. That other who commands is God or man not co-ordinately considered but subordinate for howsoever it be true that Gods Will is the first and highest Rule unto which all other wills ought to be conformed as by the first Mover the heavens are turned about yet according to that excellent order which God hath set in things one will draws nearer to that first will than another doth and that nearer will commanding is a second Rule to the inferiour will obeying as the first great Wheel of the Clock turns about all the Wheels yet it moves immediately the second and that the rest whence it is that he that obeys God is subject unto every ordination of man for the Lords sake 1 Pet. 2.13 And thus the Son of God submitted his own Will to the fulfilling of God the Fathers Will both immediately and mediately as to his Parents and Superiour Powers ordained of God and that in speaking doing and suffering Unto which three heads Tertullian de oratione hath reduced our Saviours obedience For whatsoever I speak saith he even as the Father said unto me so I speak and I came down from heaven not to do mine own will but to do the will of him that sent me Joh. 12.50 Jo◠6.38 He came not into the world to do his own will And do any of us come into the world to do our own will the will of the flesh the will of men or the lusts of the Devil No no 't is Gods peculiar property to have his own Will So that to do our own will 't is to rob God of his Property his Glory his Crown his Royalty Will a wan rob God What greater robbery what greater sacriledge what greater crime than Laesae Majestatis Whence saith St. Anselm In inferno maximè ardebit propria voluntas and therefore our Saviour though a Son yet learned he the obedience of a servant and shall not we be obedient as servants that we may be sons for shame thou which art but a man learn thou to obey since God himself obeys if thou disdain to follow the example of a man yet disdain not O man to imitate thy God Thou prayest that Gods will may be done thou dost well but who should do it Shouldst not thou that prayest for it The excellency of the duty it self many move us hereunto for to have this mind of Christ to be obedient unto our God conjungit animam Deo it joyns the soul in marriage unto God saith St. Bernard when soul and body and goods and spirit and life and faculties and members and actions and all we have and all we are is not ours but Gods and we not said to speak but Christ in us not to live nor move nor have any being but in God and God in us O blessed state Sic sic coruscat uxor radiis mariti Thus thus to be obedient unto God it is per amorosam unionem in Deum transfundi saith St. Bernard to be of one Mind one Will one Spirit with him But all men are not moved with this argument what then will necessity perswade them There is no duty accepted of God without obedience without obedience there 's no reward obtained of God for what is the Law without the obedience unto the Law yea what is faith without the obedience of faith And therefore the holy Ghost in Scripture hath so woven Faith into Obedience and Obedience into Faith that they are ordinarily taken the one for the other Observe I beseech you if it be not so Joh. 3.36 Act. 14.2 Rom. 10.16 and 11.30 32. 1 Cor. 7.19 compared with Galat. 5.6 1 Pet. 2.7 beside many such like places if well observed Yea what is charity it self though the end of the Law though the form of Faith by which it worketh though all Faith and other Graces nothing worth without it yet what is charity it self without the obedience of charity So 't is in the vulgar Latin 1 Pet. 1.22 For this is genitrix omnium virtutum the mother virtue as St. Jerom calls it which sets the eye
Serpent there must be a more saving and healing vertue in Cratere Superiori He which came to destroy the works of the Devil follows him and conquers him even in the grave Benaiah 2 Sam. 2.3 20. The true Benaiah is the Son of the Lord God who slew the lyon in the pit the devil the roaring lion in the grave and then triumphs According to that of the Prophet Hos 13.14 O death I will be thy plagues O grave or O hell I will be thy destruction And blessed be God who gives us the victory through our Lord Jesus Christ 1 Cor. 15.57 Observ 1. Christ was buried 'T is therefore rather a Cynical than a Christian Principle that it matters not what becomes of our bodies when they are dead Diogenes is one of the first I read of who neglected his own burial When his friends coming to him in his sickness importuned him about it He at length in a kind of jeer bid them set a staff by him to keep away the dogs and birds Look through the whole Word of God and ye shall find the Saints careful about their burials And generally it was held a good work to bury the dead A blessing to go to the grave in peace and sleep with their fathers And a curse to be buried with the burial of an Ass that is no burial at all as the Lord denounceth against Jehojakin Jer. 12.19 I spare examples of both kinds because they are well known in Scripture It is the saying of a most pious and ancient Father Solas rationales animas honorare novimus earum instrumenta solenni sepulturae honore dignatur We so far honour the instruments of our immortal souls as to design them honest burial for the house of the reasonable and immortal soul saith he yea the temple of the holy Ghost it 's more worthy than without any respect to be cast out and tumbled into an hole like a dead dog or the carkass of an horse or ass Against those old and new Cynicks I oppose that of the Wiseman Ecclus 38.36 My Son let tears fall over the dead Cover his body according to the custom and neglect not his burial And the Example of our Lord who according to the Prophesie going before of him made his grave with the wicked and the rich in his death Esay 53.9 Even Christ himself was buried Observ 2. Behold the accomplishment and fulfilling of all Types and Figures of Christ's burial Joseph cast into the pit Gen. 37. Committed to prison Gen. 39. Embalmed and coffined up in Egypt Josuah going the way of all the earth David in the cave of Adullam Jonas a type of the Lords own chusing 2. The Saints are buried with Christ The burial of Christ considered according to the Majesty and with accommodation unto us imports and signifieth something unto us and requires something from us 1. It imports unto us the burial of a twofold carkas 1. One Moral or Immoral rather 2. The other Ceremonial 1. The Moral all earthly and carnal thoughts imaginations wills and self-love lusts and pleasures For whereas Christ is made and reputed sin for us his burial must import the burial of all sin 2. It signifieth also the burial of all judicial Ceremonies according to that of the Father Ceremoniae post Christum passum sunt cum honore Sepeliendae For as sin it self is compared to the dead body so the ceremonial services may be compared to the winding-sheet 2. It requires also of us the abolishing of all sin in conformity unto the burial of Jesus Christ and the mortifying and burying of all ceremonial shews which want the true substantial life in them This in Analogy and resemblance unto one that 's buried supposeth 1. The body of sin to be dead And 2. That they who are said to be dead are freed from sin And 3. That the body of sin so dead and buried is quite forgotten 1. The body of sin must be dead for no body is supposed to be buried alive 2. They who are thus dead are freed from sin Rom. 6. 3. They are quite forgotten as a dead man out of mind Psal 31.13 or Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the heart when all the delight and pleasures of sin are forgotten as if they never had been and so extirpate and rooted out of the heart as if they never had been there for the remembrance of the dead is forgotten Eccles 9.5 And therefore the grave is called the land of forgetfulness Psal 88.13 When therefore all our earthly thoughts imaginations own wills c. are ceased that the mind of Christ and the Spirit of God may live rule will and work in us what and how it will then and not till then we may be said to be buried with Christ The Reason why the Saints are buried with Christ is considerable 1. In regard of the substantial parts of our dear Lords Humiliation when they are conformable to every part thereof according to which all the followers of Christ are humbled obedient crucified dead and buried with him 2. In regard of the circumstantial parts whereof there is not one needless and without a due signification 1. In a new Sepulchre importing a new heart And 2. This cut out of the rock the new heart is from Jesus Christ the rock 3. And this in a garden where sin was first committed where it was expiated and committed it was by us with delight and with delight the paradice and garden of delight it must be buried in oblivion 4. In that Sepulchre he lay three days and three days we rest in hope of union with the glorious Trinity in the God-head 1. In conformity unto the Fathers Law which is a light 2. To the light of faith in the Son which is light of light And 3. The light of love in the holy Ghost which is the perfect light now shining in a dark place had we eyes to see it These are the three days He lay also three nights in the grave and we rest with him for the abolishing and destroying the Trinity in the Devil-head 1. The father of lies Joh. 8. 2. The son of perdition 2 Thess 2. And 3. The spirit of errour to work an inconformity unto all their works that the body of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness and sin might be destroyed Rom. 6. That we abide no longer in unbelief Rom. 11.25 and that the envy hatred and malice the principal work of the father of lies the son perdition and the spirit of error which at this day rule in the sons of disobedience to the ruine and destruction of mankind may through the powerful operation of Gods Spirit cease and that great Abaddon and Apollyon may himself with all his works be abolished and utterly destroyed 3. In regard of the end 1. That we may keep the true Sabbath and rest from our own works as God rested from his Heb. 4. 2. That we may obtain the true rest in Christ as
baptized with the Baptism of Repentance saying that they should believe on him which should come after him that is on Christ Jesus And again Acts 8.16 17. The Holy Ghost was faln upon none of them only they were baptized in the Name of the Lord Jesus Whereby it appears that the believing Samaritans had been baptized with the Baptism of the Lord Jesus but the Baptism of the Holy Spirit they had not yet received Accordingly Tertullian in his Book de Baptismo tells us that Baptismus in nomine Filii Baptism in the name of the Son before his time who himself lived very near the Apostles time was signified by Baptism in Festo Paschali at Easter Baptism in the name of the Holy Ghost was signified by Baptism at the Feast of Pentecost which we call Whitsuntide for at those two Feasts only Baptism was wont to be administred All which though most true yet because these three degrees aim at one and the same common end and have all one and the same common effect the purging and cleansing of the Soul from sin and uniting it unto God They are called by one and the same common name of Baptism which therefore is said to be one Ephes 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there are three persons yet but one God and accordingly three Beliefs as we profess in the Creed We believe in the Father Son and Holy Ghost so there are three degrees of Baptism yet but one Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord one Faith So that howsoever Baptism be conceived in three degrees as the persons in whose name it is administred are three yet is but one and once administred yet hath it the same three effects distinctly and successively in the Souls of Believers First Illumination Then Purgation Lastly Vnion Which three degrees were better known of old in the Church though of later times since Errors Schisms and unprofitable and endless disputations have perverted and turned the minds of men from the inward operations and workings of God unto outward things 2. Quaere What special Baptism is here meant And how the Saints may be said to be buried by Baptism The Baptism by which the Saints are said to be buried not excluding the rest is Baptism in the name of the Son And so we may understand that the Saints are buried with Christ by Baptism in three respects which analogically comprehend the reason of this point 1. By immersion drenching or dipping in the name of the Son which signifieth unto us and analogically requires of us the burial of all our sins conformable thereunto 2. By renunciation or abandoning of all Sin for such our Christian Profession in Baptism requires of us for the person to be baptized before he received his Baptism was wont to be asked by the Minister Dost thou forsake the Devil and all his works c. And then the person to be baptized answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan and to a further question of his Faith he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adjoyn my self as a Soldier unto Jesus Christ And this is that which St. Peter calls The answer of a good conscience towards God 1 Pet. 3.21 Eight Souls saith he were saved by water The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience toward God by the resurrection of Jesus Christ So that hence it appears that this very Rite and Form was in the Apostles time As Acts 8. Philip said to the Eunuch if thou believest which yet remains in our Baptism when the person to be baptized being asked the question professeth utter forsaking of the Devil and all his works the vain Pomps and Glory of the world with all covetous desires of the same and the carnal desires of the flesh Also he will not be ashamed of the Faith of Christ crucified but manfully fight under his banner against Sin the World and the Devil and to continue Christs Faithful Soldier and Servant unto his lives end 3. The Holy Spirit of God by the outward and visible sign of Baptism discovers and seals unto us the inward effects which it promiseth to work in us the mortifying and burying and consuming the whole body of sin in us Obser 1. The outward signs imply and signifie real effects wrought or to be wrought in us by the Spirit of Christ All the outward Sacrifices imported real effects in us the burning and consuming of sin in us The Lambs offered up for a dayly Sacrifice implyed the consuming of Gods enemies within us like the fat of Lambs The enemies of the Lord shall consume as the fat of Lambs Psal 37.20 The Circumcision signified the cutting away the superfluity of of naughtiness Jam. 1.21 which is the true and inward Circumcision of the heart Deut. 10.16 Examples of this kind are infinite Baptism imports the washing away the abolishing crucifying deading burying of all sin 1 Pet. 3. So often as ye eat this bread and drink this cup ye shew forth or shew ye forth the Lords death until he come Those outward signs in the partaking of those Sacraments declare such a real effect to be wrought or working in us except we be Hypocrites that we always bear about in our body the dying of the Lord Jesus until the life of Jesus appear in our mortal flesh Obser 2. The will of the Lord is the total and through abolishing and destroying of all sin in us mortifying burying it washing away c. And therefore whereas sin is propounded unto us Either 1. Under the notion of filthiness and uncleanness such as might be washed away Or else 2. Under the notion of dross such as must be consumed and burned According to which the Jews tell us of two kinds of Spirits Vide Notes in Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In proportion to these two kinds of sins the Lord propounds himself under the notion 1. Sometimes of Water 2. Sometimes of Blood For This is he who came not only by water but by water and blood 1 John 5.6 3. Sometimes by fire 1. In the Ark of Noah Eight Souls were saved by water The like figure whereunto even Baptism doth now save us c. Christ is the true Noah the Rest refreshing and consolation of our Souls and the true water whereby we are saved when all flesh perished in the water all carnal Lusts most rise in the old world 1 Pet. 3.20 All our Fathers were under the cloud and all passed thorough the Sea and were all baptized unto Moses 1 Cor. 10. Thus Moses the true Moses the great Prophet whom the Lord should raise up like unto Moses he leads his people through the Sea and therein drowns and buries the Spiritual Pharaoh the Devil and all the Egyptians figuring our sins for so he deals with us according to the days of Israels coming out of the Land of Egypt Mic. 7.15 How is that
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
in improving their Natural Ornaments adding Artifical vers 9.10 11. 2. He prohibits the Woman publick teaching in the Church though our new Reformers send their Women to disturb our Congregations as the Fryar would have deceived St. Bernard by creeping into the hollow statue of the Virgin Mary said Good morrow father Bernard He answered Your Lady-ship hath forgotten that a woman is forbid to speak in the Church The Apostle shews the absurdity of it because thereby the woman should usurp authority over the man Which is 1. Against the order of Creation vers 13.2 The order of Providence vers 14. In the Text the Apostle poiseth this dejection and subjection of the woman with her Salvation nevertheless she shall be saved c. which may be considered 1. Absolutely She shall be saved 2. Relatively nevertheless she shall be saved 1. The Text absolutely considered contains 1. A Promise And 2. The Condition of it 1. The Promise The woman shall be saved by child-bearing 2. She shall be saved in child-bearing if she continue in faith and charity and holiness with sobriety Axiom 1. The woman shall be saved 2. The woman shall be saved by child-bearing 3. Though the woman were first in the transgression yet shall she be saved 4. She shall be saved if she continue in faith and love and holiness with sobriety 1. What woman is here meant not Eve but her Posterity and Sex of which the following words 2. What is it to be saved See Notes on Matth. 8. Salvation is a Relative term à quo from what ad quem to what Vide Notes ut ante Reason 1. From the necessity 2. The Love Grace and Mercy of God Of his mercy he saved us Truly I hope I may say of our sister she is saved through the Mercy of God who had been many times delivered from temporal evils common to all and from spiritual as might evidently appear by her meekness her patience her submission without murmuring under the hand of God Observ 1. If the woman shall be saved it shall hence follow that they as well as men have their lasting their everlasting part their souls to be saved This were not worthy the observing in this place but that the Devil among his manifold devices in these latter times to invite that Sex to a careless and dissolute ranting hath taught disorderly men to suggest unto weak women that they have no souls and therefore that they are not capable of reward or punishment after this life And if they have no souls they may use or abuse their bodies as they list The Blessed Virgin Mother saith My soul doth magnifie the Lord and my spirit rejoyced in God my Saviour Where she speaks of her soul and professeth belief in the Saviour of it Observ 2. The whole Sex of women may be saved or are in a capacity of Salvation She shall be saved the Apostle speaks as of one but presently explains it of all if they continue in Faith c. There is no accepting of Sexes more than of persons with God Gal. 3.28 neither Male nor Female Col. 3.12.13 Observ 3. The Apostle may be understood to speak as well of Adam's Posterity immediately after mention made of the first Male. Observ 4. Hence it followeth that there is no absolute Reprobation for since the Scripture takes away the subjects of that supposed Reprobation and affirms that they shall be saved or are capable of Salvation both men and women it will follow that there is no absolute and necessary Decree of reprobating either of them Consol This is great Consolation to the weaker Sex and a ground of Exhortation to the stronger not to use or abuse rather their authority unto tyranny over their future coheirs of life 1 Pet. 3.7 Husbands dwell with your wives according to knowledge giving honour unto them as unto the weaker vessel and as being heirs together of the Grace of life 2. The Woman shall be saved by Child-bearing But how by Child-bearing i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing forth children shall be saved or in bringing forth children according to the manner of the Greek Tongue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by weakness i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for per or in Rom. 4.11 Abraham is called the Father of Believers per praeputium i. e. in uncircumcision i. e. in the state of uncircumcision so the same Apostle 2 Cor. 6.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in much patience he varieth the phrase Verse 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the armour of Righteousness by honour and dishonour 2. Others here by Child-bearing Synecdochically understand not only procreation of children but also their education and bringing them up in the faith and life of God for so the complete bringing forth of children is their education and forming of them And thus the woman shall be saved by so doing Reason Because bringing forth and bringing up of children it is obedience unto Gods command in nature for such an impression the God of nature hath made in Females that they not only bring forth but also bring up their young and preserve them until they be past danger And therefore the Apostle 1 Tim. 5.14 I will that the younger women marry bear children guide the house c. And it is the Apostles condition of widows to be admitted into that number If she have brought up Children Verse 9.10 Object This may seem strange since procreation of children and bringing them up is natural and indifferent and therefore how then can it be a condition of Salvation which is Spiritual and Divine Because it is of great concernment to know the mind of God in Scripture that we diligently enquire and observe to whom and of whom the holy word and Spirit of God speaks Of whom speaks the Prophet this saith the Eunuch and 't is a very necessary question in all Scripture of whom speaks the Apostle this That the woman shall be saved by Child-bearing his whole discourse from verse 7. to the end is of penitent and believing and obedient women for want of due observing this great mistakes come to pass As when 't is said Whatsoever ye would that men should do to you do ye even the same if men of corrupt minds having done injustice were asked would ye be content that this should be done to you c. they to justifie themselves would say yea they would but it s said that Jesus spake that to his Disciples Matth. 7.12 compared with 5.1.2 i. e. such as deny themselves Luke 6. Verse 31. with Verse 27. But I say unto you that hear love your enemies Thus where our Lord saith Fear not them who can kill the body c. Some out of a Turkish fatal confidence have exposed their lives to imminent danger and without ground for they heed not that the Lord saith this to his Friends i e. To those who do whatsoever he commands them John
of the end of all these for spiritual and heavenly things are imparted by God unto men and by men unto men for their edifying 1 Cor. 14. which cannot be without some outward Form of words or other expressions There is one Form of Godliness seems not at all to be used as singing of Psalms in the Congregation Why Because some there are very unfit to sing them Respon This cannot be denyed yet for this inconvenience it followeth not that the custom of singing Psalms in the Church should be laid aside For 1. Psalmodia hath been a Form of Godliness both in the Church of the Jews and all Christian Congregations wherein it 's probable there have been some as unfit as in our days 2. Though some unfit yet out of the judgement of Charity yea of certainty some are fit and the unfitness of some cannot debar others from the comfortable use of that Duty 3. It is a Duty 4. Our Lord himself fore-told Psal 22.25 and 35.18 That he would praise the Father in the great Congregation as the Apostle applys it Heb. 2.12 5. For the same Reason they who are unfit to sing should be unfit to read them 6. And 't is possible they may by the grace of God be made fit Many hear outwardly who are not fit to hear but thereby many become fit Observ 1. Note hence the great goodness of God and his love unto Mankind that having made Man for himself he could not satisfie his love with making him Lord of all the Creatures no not with any thing less than the Image of himself imparting the shape of himself unto him Joh. 5. And because similitudo est causa Amoris similitude and likeness is the cause of Love That he might love him more he makes man like unto himself Godlike or as in our language Godly that we should be imitators and followers of God as his dear children Eph. 5.1 Observ 2. Yea since the only Wise God hath so made us and embodied us and cast us into a fleshly mould that we cannot understand any thing from without otherwise than by outward Images and sensible representations of inward things He is graciously pleased to convey the inward by the outward and therefore he is said to have made the two disciplinary Senses Prov. Thus Circumcision the Passover all the Sacrifices and Oblations yea the whole Ceremonial Law are Forms of Godliness whereby the only Wise God condescended unto his people thereby to convey the true spiritual and inward Godliness unto them by those outward and visible signs representing unto them spiritual things Ezech. 37.18 These and such as these outward and visible Forms are called by sutable names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus also the Lord imparts his Godliness by something audible proportionable to the other disciplinary sense of Hearing Rom. 6.17 2 Tim. 1.13 Observ 3. Hence appears their errour who out of a pretence of a pure spirituality condemn all Forms of Godliness without any difference at all and condemn all those who use Forms of Godliness Thus the Sacrament of Baptism is with them such a Form of Godliness as is not to be used Thus also the Lords Supper Instituted of Christ himself is by such sleighted as a Form of Godliness Thus thanksgiving for Meats and Drinks is thought to be superfluous a Form of Godliness Why For all these are spiritual and inward duties and better performed within than acted outwardly I do not deny but these are all as well inward as outward duties and there best performance is inward But our Lord Jesus performed them outwardly and commanded also that they should be outwardly performed It 's true by the inward performance of these acts we are more strengthened But since every man ought to seek not only his own good but the good of others also These and all such like acts ought to be done in Love 1 Cor. 16.14 And all things ought to be done to the edifying of others 1 Cor. 14.26 And how can that be done without some outward form or other to the edifying of its self in love And although praying to God and blessing God may be done inwardly and with the spirit yet if we perform these Duties inwardly only no man else hath the benefit of these Duties but our selves And therefore the Apostle 1 Cor. 14.15 16 17. Else when thou shalt bless with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest Lastly whereas the Pharisees used all the outward forms of Godliness without the inward Duties Our Lord forbids not his Disciples the use of these Forms but implicitly commands the use of them where he saith Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the kingdom of heaven Now that which must exceed another doth not abolish but suppose that which it must exceed Nor did our Lord blame their Use of Forms wherein they placed their Righteousness but the want of this inward Righteousness as the foundation of it as its evident Matth. 23. and by that Pharisaical young man Matth. 19. Repreh Those who pretend to rest in the Godliness without the Form as also those who rest in the Form without the Godliness 1. Those who pretend to rest in the Godliness without the Form Let such know that the only wise God hath fitted the one of these unto the other so that although the outward Form be not perpetual as I shall shew more anon yet it is not to be despised as it is by many at this day who exalt themselves above all Ordinances above all Forms of Godliness above all mans teaching c. Surely the outward Ordinances and Forms of Godliness are not to be despised No say they Doth not the Prophet call them vain oblations See Notes on Gen. 27. 2. They are justly reproved who rest in the Form without the Godliness Thus did many of Gods ancient people the Jews And thus do too many at this day of the false Christians How much pain and sorrow did the Jews undergo c. See Notes on 2 Cor. 5.17 Exhort Let us endeavour after the inward Form of Godliness 2. Axiom Godliness hath a power There are three Principles of actions 1. Understanding 2. Will 3. Power The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Strength Vertue and Power by which great acts are atchieved So the Septuagint turns that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text above one hundred times Whence also it signifieth an army strong and powerful whence the Church is described to be an Army with banners Cant. 6.4 This power is sometime exercised by the body which in comparison to that strength of the Spirit is but impotency and weakness according to Esay 31.3 The
title unto all things God the father appointed him heir of all things Come we now to the second By whom he made the worlds Herein are contained these two points of Doctrine 1. God made the worlds 2. God by his Son made the worlds First of the first of these wherein we must first explain what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then prove the point and shew the reason of it And lastly come to application The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn worlds is elsewhere turned ages or generations howbeit here we understand the word as we translate it worlds And so our Apostle useth it Heb. 3.11 By faith we believe that the worlds were made Thus 1 Tim. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the king eternal is better turned king of the worlds Thus in the Jews Liturgy used in those days of our Saviour while he lived in the flesh God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of the worlds Thus Primatus an ancient Father upon this place per secula debemus intelligere omnia quae facta sunt in tempore and upon the Epistle to the Ephesians Seculum homines seculi dicimus sicut Domum dicimus vel bâ—nam vel malam dum habitantes in ea intelligimus homines Yet not only man but all other creatures both superiour and inferiour unto men are here to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worlds For there are Macrocosms and Microcosms great and little worlds The Macrocosms or greater worlds are of two sorts things visible and invisible Col. 1.16 1. That there is a visible world all acknowledge and sense it self is an eye and ear witness of it 2. That there is also an invisible or angelical world is clear out of that Col. 1.16 in the which Saints shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22.30 Luk. 20.36 3. That there is an Hyper-angelical or divine world which the Angels are not created unto but is reserved for the Saints is clear also out of Heb. 2.5 Hence it is that there is a mention of a third heaven 2 Cor. 12.2 3. 2. That man is a Microcosm or little world is evident also Joh. 3.16 17. God so loved the world c. Joh. 8.12 I am the light of the world i. e. of men as Joh. 1.4 The life is the light of men as in the greater world the Sun so in the less the Sun of Righteousness is the light of it Joh. 12.46 I am come a light into the world that whosoever believeth in me should not abide in darkness Now as Man is himself a Microcosme or little world so he hath representations in him correspondent unto the Macrocosmes or great worlds for as in his Body he answers to the outward and visible world so in his Soul and Spirit he answers to the Angelical and superangelical world whence the Wise Man saith That God hath set the world in mans heart Eccles 3.11 And that is 1. In his Soul he represents the Angelical world for the Angels are Servants and keep the Commandments of God Psal 103.20 21. Revel 22.9 and by them and out of their world came the dispensation of the Law to Moses Act. 7.53 We have received the Law by the disposition of Angels and have not kept it Gal. 3.19 The Law was ordained by Angels in the hand of a Mediator Out of this Angelical world was the Soul Created according to the judgement of some Judicious and Learned Divines and therefore it hath the Conscience and the summ and substance of the Law written in it Rom. 2.14 15. This is the inward Man according to which St. Paul delighted in the Law of God Rom. 7.22 but the Law of his members which rebelled against this Law was in his flesh or animal part and of the outward world answerable to the brute Creatures 2. The Hyperangelical or Divine world in Man is that which is called the Spirit which one of the wisest Heathens calls Divinae particulam aurae this is that breath of life which God breathed into the man Gen. 2.7 Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life And these are the worlds of which the Apostle here speaks which God made and though here plurally set down yet often we find them otherwise Now that God made the Worlds appears by many Scriptures the first Scripture of all Gen. 1.1 As an Artisan makes a Mold first a type of the word he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. that which St. Matth. 24.21 calls the world St. Mark 13.19 calls the Creature which God Created Thus before the world was made there was darkness emptiness Jer. 4.23 Deut. 32.10 Ephes 4.18 having their understanding darkened and 5.8 ye were sometimes darkness but now are ye light in the Lord Isai 51.16 That I may plant the heavens and lay anew the foundations of the earth a new heaven and a new earth and 65.17 18. Behold I Create new heavens and a new earth and 43.7 I have Created him for my Glory I have formed him yea I have made him Ephes 2.10 We are his workmanship-Created in Christ Jesus unto good works Apoc. 21.1 I saw a new heaven and a new earth hence it is that the regenerate man is called a new Creature 2 Cor. 5. Thus the Gentiles worshipping Idols are nothing as an Idol is nothing in the world and they are accounted as nothing Isa 40.17 therefore being converted they are new creatures This shall be written for the last generation Psal 102. And the people that shall be Created shall praise the Lord. Hence we perceive a Reason why the Rabbins forbid the Novices the reading of the three first Chapters of Genesis The Reason why God Created the worlds cannot be found any where out of God but is to be referred to his alone free bounty and goodness who being rich in himself and wanting nothing was pleased out of the Mass of Nothing to raise the beauteous Fabrick of the greater and lesser world to the praise and glory of his Wisdom Power and Goodness and that it might be a type of the inward world This clearly confutes our Peripatetick Philosophers who are so much in credit at this day who teach that there is but one and that outward world Aristotles reasons for one world are so ridiculous they are not worth the naming against them all we oppose this Article of the Apostolical Faith Hebr. 11.3 This further informs us of a plurality of great worlds as that there are more worlds than one This truth was figured by the diverse stories in Noah's Ark Gen. 6.16 By the forefront or porch the Holy the most holy of the Tabernacle and Temple These three worlds the Jews acknowledge Cameron in Hebr. 1.2 Of this secret the Platonick Philosophers were not ignorant who speak of an outward an intelligible and divine world this last is it in which God hath dwelt from all Eternity and to the
enjoying of which God out of his infinite Love and Grace hath chosen us in Christ this is that heaven which the Angels desire to look into 1 Pet. 1.11 12. Ephes 3.10 This informs us of a plurality of little worlds within us for although our Peripateticks make but Two parts of a man Soul and Body and too many Divines have followed that Tenent not considering that the Holy Ghost hath warned us to take heed of that vain Philosophy wherewith the present world is bewitched Coloss 8. Beware lest any man spoil ye through Philosophy yet the true Philosophy and old Divinity tells us of three little inward worlds Body Soul and Spirit answerable to the three parts of Gods Temple for the sanctification of all which the Apostle prayes 1 Thess 5.23 answerable to the three stories of Noah's Ark And Christ is that inward and living Word which divides the Soul and Spirit Hebr. 4.12 And Maries Magnificat witnesseth as much for she tells us That her Soul doth magnifie the Lord and her Spirit rejoyceth in God her Saviour Luk. 1.46 47. So that Man hath in him more worlds than one 1. Observe neither Visible nor Angelical world are eternal à parte ante as they speak as Aristotle to broach a novelty contrary to his Master Plato affirmed of all the world he knew Now though some doubt might be made concerning the Angelical world because we read no mention of the Angels Creation in the Narration of the visible worlds Creation Gen. 1.2 And because we read they were before the Creation of it as they who sang when the foundation of the world was laid Job 38.4 5 6. yet had they a beginning and that by Creation also and therefore they are mentioned in the Catalogue of things Created Coloss 1.16 Visible and invisible whether Thrones or Dominions or Principalities or Powers Psal 104.4 Who made his Angels Spirits his Ministers a flaming fire 2. Observe a proof of Gods eternity both à parte ante and à parte post 1. A parte ante For as he that comes into a strange Country and sees fair and sumptuous buildings c. will conclude some body had been there 2. A parte post Thus Jeremy arms the people that were to go into Babylon where they should see the Babylonian Idols lest they should be polluted with Idolatry he gives them this sentence Jer. 10.11 Thus shall ye say unto them the Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens That sentence is only Chaldee of all Jeremiah's prophecy which the people were to learn being now to live among the Chaldeans But as for the true God the Prophet presently puts a diversity He hath made the earth by his power he hath established the world by his wisdom and hath stretched out the heavens by his discretion and therefore he must not perish but be eternal 3. Observe a proof of Gods Omnisciency and all-searching wisdom he made the worlds and therefore knows what they are and what is in them doth not every Artisan know what is in his work By this Argument the Prophet Isai 29.15 16. convinceth the Atheism of the Jews who implicitely denied Gods Omnisciency Wo unto them who seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us surely your turning things upside down shall be esteemed as potters clay for shall the work say of him that made it he made me not or shall the thing framed say of him that framed it he hath no understanding An Argument convincing their Ignorance and Atheism who say that God sees no sin in his People are they Gods People and of Gods making and shall not God know what is in them surely they are not Gods People but Atheists who say God sees no sin in his people Ah Lord God saith the Prophet Jeremiah chap. 32.17 behold thou hast made heaven and earth by thy great power and stretched-out-arm and there is nothing too hard or obscure or hidden from thee and vers 19. Thine eyes are open upon all the wayes of the Sons of men to give every one according to his wayes and according to the fruit of his doings Ecclus. 23.19 20. The like ye have Amos 9.2 3. Though they digg into hell thence shall mine hand take them though they climb up into heaven thence will I bring them down and his reason is vers 6. It is he that buildeth his stories in the heaven and hath founded his troop in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth 4. Observe a ground of inexcusableness unto all Mankind That which can be known of God is made manifest unto them from the Creation of the world Mark how the Apostle reasons because that which can be known c. therefore they are without excuse so that the wrath of God is reveiled from heaven against them how much more shall we be without excuse how much more shall the wrath of God be reveiled against us who hold more and greater truth than this in iniquity who know the works of God by Creation Preservation Redemption Covenant therefore the Lord threatens the Jews Jer. 16.17 18. 5. Observe a ground of Faith Hebr. 11.3 Reproves Those who live after the guise of the outward world not considering that there are other worlds which God hath made such are they whose only care it is that their bodies be preserved that wake and sleep in cute curanda what they shall eat what they shall drink not considering that there are other worlds within them hungry and thirsty souls naked and troubled spirits they look without on the Creature a meer man-case an outside as if born only to pamper their flesh without any respect to Soul or Spirit but meats for the belly and the belly for meats but God shall destroy both it and them 1 Cor. 6. and the fashion of this world passeth away 1 Cor. 7.31 But what then must we not make provision for our life in this world O yea Beloved but so that the outward world serve the inward for our Apostle having told us that meat is for the belly presently adds that the body is for the Lord and know ye not that your bodies are the members of Christ take then so much care for the body that it may be serviceable to the Lord and accounted worthy to obtain this end Luk. 20.35 That both Body and Spirit may be saved in the day of the Lord that the body may be a member of Christ flesh of his flesh But far more are they to be blamed who as if God had not made worlds enough live and dwell in the Devils world why hath he a world too what think you of that world that lies in wickedness 1 Joh. 5.19 Is not that Satans world surely it is none of Gods worlds
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
render thanks for all the Creatures and all their excellencies which God hath given them and for himself and all the excellencies in himself so that what worth there is in all the world and every Creature in it Man is a debtor unto God for it and what worth there is in himself and every part in him Man is a debtor unto God for it yea he hath one part in him better worth than all the world as our Saviour speaks As if a City had received great privileges from a Prince and there were in it but one wise Man who knew those privileges and their worth this man were bound to thankfulness more than all thus much the dumb Creatures witness 1. The Sun cryes unto thee that it shines not for it self but for thee that it gives thee light to watch and labour and retiring it self it gives thee darkness to rest and sleep It makes variety in the year for thy delight temperature of the Spring heat of Summer fulness of Autumn cold of Winter 2. The earth bears thee nourisheth thee strengthens thee with bread makes thy heart glad with wine 3. The water gives thee drink and purgeth away thy filth 4. The air gives thee free breathing 5. Earth air and water breed and bring thee up fish fowl and cattel for thy necessity thine use thy help thy delight thy comfort thy learning thine example Go to the pismire thou sluggard and learn her wayes and be wise Go to the Oxe and Ass and learn their wayes the Oxe knows his owner c. Go to the Stork and Turtle and Crane and Swallow and learn their wayes they know their time and teach thee thine Yea all the world the mute and brute Creatures though they know not their Creator yet shew him unto thee as an arrow shot at a mark sees not the mark 't is shot at yet directs and points unto it Now what doth the Lord thy God require of thee O man for all his outward worlds What else but that thou remember thy Creatour and be thankful for want of this and holding the knowledge of this truth in unrighteousness see what a deluge of sin and punishment for sin breaks in upon us Rom. 1.18 What doth the Lord require of thee for his inward worlds but that thou remember thy God the Son thy Creatour and that thou approve thy self his Workmanship his Creature created by Christ unto good works that thou mayest walk and live in them what else but that thou shew forth his virtues and praises who hath called thee out of darkness into his marvellous light NOTES AND OBSERVATIONS UPON HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who being the brightness of his glory THese words contain our Saviours Eternal Generation wherein Two things are to be explained 1. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn glory 2. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of glory 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of God is the excellency and eminency of all the attributes and works of God wrought either 1. Immediately by himself or 2. Mediately by his Creatures in regard of which God is said to be glorious Thus God is glorious in power Exod. 15.6 and vers 11. glorious in holiness and his Name i. e. his Nature is said to be glorious Deut. 28.58 The glory of God appears also in his works which he manifests both on the bodies of men as Matth. 15.30 31. Great multitudes came unto him having with them those who were lame blind dumb maimed and many others and cast them down at Jesus feet and he healed them insomuch that the multitude wondered when they saw the dumb to speak and they glorified the God of Israel And on the souls and spirits of men Thus the Disciples glorified God for his Grace vouchsafed to the Gentiles Act. 11.18 Thus they glorified God in Paul Gal. 1.24 This glory by reason of the lustre and manifestation of it is called light Thus Luk. 2. The glory of the Lord shined round about them And in the transfiguration when Christ manifested his glory his face shined as the Sun of which St. Peter speaking saith That they heard a voice from the excellent glory Thus 1 Cor. 15.41 There is one glory of the Sun another of the Moon and one Star differs from another in glory 2. Of this glory Christ is the brightness i. e. Such Christ is unto God the Father as light is unto the Sun light of his light brightness of his brightness clearness and lustre of his lustre and clearness For this lustre and brightness he himself prays unto his Father that it may be made manifest Joh. 17.5 for whereas especially are considerable in the Sun 1. The Planet which is as it were the body of the light 2. The brightness and clearness issuing from that body 3. An enlivening and quickning heat That body or fountain of light resembles God the Father the brightness and clearness thence issuing answers to God the Son who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resplendescentia or the shining from the Father the enlivening or quickning heat descends from both and answers to the holy Spirit the spirit of life The same word is used by the Wise Man speaking of wisdom which is Christ Wisd 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house was filled with a cloud and the Court which was the Gentiles was filled with the brightness of the Lords glory Ezeck 10.4 more fitly Mich. 5.2 Thou Bethlem Ephrata c. out of thee shall go forth HE who shall rule Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his shinings forth are from the beginning the word is proper to the shining of the Sun and applyed to Christs Eternal Generation Of this there can be given no Reason à priori as they speak God the Father and God the Son being the first and the beginning it self and therefore no Reason can be alledged to demonstrate as before either See Notes on Hebr. 1.5 wherein is seen the great difference between the filiation or sonship of Christ and Christians Christ being a Son by natural Generation and ab eterno Christians being Sons by Adoption and born in time Christ born by Nature as the light from the Sun Christians by Grace and the good will and pleasure of God Of his own will be begat us James This may be of use unto us divers ways which that ye may the better understand I shall first name such uses as flow from the absolute consideration of God and his Glory and Christ the brightness of his Glory Secondly Such as follow from the relative consideration of them 1. This acquaints us with the nature of God he is a Glorious God a God who dwells in light and there is no darkness in him a God whose eminency and excellency transcends all his creatures The God of Glory Acts 7. yea God and his Glory are taken one for the other The spirit of Glory and of God 1
the validity and power of it in converting souls and working miracles For howsoever we acknowledge the word of Christ powerful both ways both before his Incarnation and in the days of his flesh as also by his Apostles and Ministers in the Primitive Times yet now we see not such powerful effects of the word For answer to this doubt 1. There is not the same reason why Christ's word should be alike powerful in working miracles upon the bodies of men and in conversion of their souls for howsoever I dare not say as some do that all miracles are ceased yet thus much I may say that miracles are useless among those who already believe And therefore our Lord wrought not miracles among the Apostles and Disciples who already believed on him But for the conviction of those who believed not Joh. 11. He called upon his Father and raised Lazarus for this end that the people might believe that his Father had sent him as appears vers 42. and by the effect vers 45. which is not only true in that particular but in the general also as Joh. 12.37 Though he had done so many miracles before them yet they believed not on him This appears also in the miraculous gift of tongues 1 Cor. 14.22 Where the Apostle tells us that tongues are for a sign not to them that believe but to them that believe not But prophesying serveth not for them that believe not but for them that believe where the Apostle also shews the diversity which is to be observed between the Word of Christ in working Miracles and converting Souls So that it 's possible that where belief in the Lord Jesus is not yet wrought the Lord may raise up some extraordinary Instrument of his and give a miraculous power unto his word to work Faith in those who believe not As for those who believe the Lord hath made a promise unto them of working other and those greater miracles Joh. 14.12 As for the power of Christ's word in conversion if Christ himself had not said so who durst The meaning is that the works which a Believer works by the Spirit of God and upon the spirits and souls of men are greater than those which our Lord wrought by his word upon the bodies of men And he gives the reason because saith he I go to the Father namely to obtain of him the Spirit of Power which afterward he poured upon them Act. 2. as an earnest of that Spirit which he promised to pour upon all flesh Joel 2. But the Word of Christ seems not to be so powerful for the conversion of souls as in the first times for we read of three thousand souls converted ar one Sermon Act. 4.1 and either five thousand more or two thousand at the least for the words are doubtful Act. 4.4 I answer the defect is not in the word which is always powerful but either in the Preacher or the hearer of it 1. In the Preacher two ways For either 1. He hath no skill Or 2. No authority to use it 1. He is not skilful in the word of righteousness Heb. 5.12 13 14. for he is a babe which is not to be understood of natural age but spiritual growth according to the new Nature and new Birth for Timothy was but a young man yet old enough to be a Teacher and example to believers in word in conversation in charity in spirit in faith in purity 1 Tim. 4.12 When men therefore of corrupt minds presume to be teachers of the word understanding neither what they say nor whereof they affirm 1 Tim. 1.7 How can we expect powerful effects from it The word is called the sword of the spirit Eph. 6. which comes out of the mouth of the son of man Apoc. 1.6 The sword cannot be wielded by any weakling by every novice Jether could not kill Zalmunna Judg. 8.21 As the child is so is his strength if they had stood in my counsel Jer. 23.21 But now they shall not profit this people vers 32. Nor by a mad man 2. In case he have skill and strength to use it yet he may be inhibited and not have authority to use it And that in regard of the people Ezech. 3.26 I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not be to them a reprover the reason for they are a rebellious house Amos 5.12 13. I know your manifold transgressions and your mighty sins they afflict the just they take a bribe and they turn aside the poor in the gate from their right therefore the prudent shall keep silence in that time for it is an evil time This is a great defect in regard of the hearer There are others also 1. Partly in regard of misunderstanding as when men are possessed with false and erroneous Principles which they have taken up upon trust what ever they hear conveyed or delivered unto them as our Lord told the Sadducees Ye err not knowing the Scripture nor the power of God yea men in errour so adhere unto them that they will not receive the truth it self but reject it as an errour As our Saviour tells the unbelieving Jews Joh. 8.45 Because I tell ye the truth ye believe me not and St. Paul saith 1 Cor. 1.21 that the world by wisdom knew not God 2. Another defect in the hearer is partiality in hearing he hears the word with respect of persons crying up some and decrying others The Church of Corinth and the Church of the Galatians were troubled with such such an one was Simon Magus Act. 8.9 He hath a Devil and is mad why hear ye him Observe then the ground of that courage and resolution which we see in godly men and true Christians they have Christs word of power residing in them Luk. 21.15 I will give you a mouth and wisdom which all your adversaries shall not be able to resist Act. 4.13 Peter and John waxing bold the Jews took knowledge that they had been with Jesus Act. 6. when the Libertines were not able to resist the wisdom and spirit by which Stephen spake Nehemiah reproved the Princes and they held their peace and found nothing to answer Neh. 5.8 2. Observe the only firm object of Christian Faith not only a word of truth for his Word is Truth Joh. 17. but a word also of Power whereby every word of God is ratified and confirmed Hebr. 11.32 33. This is the reason that a faithful man is able to do all things Psal 4.13 credenti omnia possibilia If the Word of Christ be a powerful word then hence Repreh Those who smooth and flatter Great Ones in magnifying their Power as if they were the only Potentates Such were the flatterers of Canutus sometime a King of this Island which he confuted sitting on the shore pleasing some flatterers commanding the Sea it should not touch his feet being wetshod he shewed that of Solomon Eccles 8.4 to be most truly meant
Lord bears his own Creatures with ease Isai 40.15 but Amos 2.13 I am pressed under you as a cart is pressed with sheaves and Luk. 13. why cumbers it the ground Thus the Lord useth large patience toward ungodly men who burden him with their wilfull transgressions and tread under foot the Son of God and when they will not by any means suffer with him nor be grieved for the affliction of Joseph Amos 6.6 what remains but that the Lord should make them sensible of their burden and make them a burden unto themselves O consider this ye that forget God and go lightly away with your sins Alas how soon may he cast the burden of thy sins upon thee that thou mayest bear thine iniquity Consol He is strong in bearing our sins O but alas I feel their burden too heavy for me to bear is it so indeed Then he will bear it for thee The Lord hath laid upon him the iniquity of us all Esay 53. But wouldst thou be freed from thy burden Wouldst thou be dead unto sin They that are dead are freed from sin Rom. 6. Freed from it O that I would wouldst thou Then know That he is the Lamb of God that not only bears but also takes away the sins of the world John 1. He himself bare our sins in his body on the Tree that we being dead unto sin should live unto righteousness 1 Pet. 2.24 Zach. 5.5 He so beareth them that he knits and unites them altogether so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Syriack word here used signifieth to contain compose knit and unite together it 's one of the names of God as Deut. 6.4 Hear O Israel the Lord thy God is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord and uniting his creatures in one so as the Foundation unites the building and the corner stone contains in one the parts of the building so our Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.6 The corner-stone or head-stone of the building in whom the Father gathers together all things in one even in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.10 As to their Head both which are in Heaven and in the earth even in him He is as it were the binding cord in Musick which reconciles all jarring differences and makes the sweetest harmony the cement which unites and knits all the parts of the world together for howsoever there be infinite differences of natures the most eminent and transcendent nature of Christ agrees them all and upholds them all by the word of his power He reconciles God and man together and men with men so that there is neither Jew nor Greek neither bond nor free neither Male nor Female for ye are all one in Christ Jesus What is said of the Magistrate is most true of the great God he doth continere hominum multitudines he is the Love it self 1 John 4.8 16. which bears all things and unites all things in one But doth our Lord so bear all things that he hath left us nothing to bear Surely no We must bear his Cross and follow him Thus thou shalt not bear the name of the Lord thy God in vain thus the Lord Christ tells Ananias that S. Paul was a chosen vessel unto him to bear his name before the Gentiles and Kings and the children of Israel Acts 9.15 Was this peculiar and proper to S. Paul to bear the name of Christ Yes before the Gentiles c. otherwise he tells his Corinthians as I may tell you 2 Cor. 4.7 That we have the same treasure in earthen Vessels and Verse 10.11 We always bear about in our body the dying of the Lord Jesus c. Thus as to bear God and yield obedience unto God in our body and Spirit is to glorifie God and to bear all things because God is all things saith the wise man So to bear Christ i. e. the dying of the Lord Jesus in hope that his life will appear in us is to bear the Lord Jesus Christ who also is all things Col. 3.11 Exhort If Christ bears all things let us be exhorted to be followers of Christ herein to bear all things Those who love him do so 1 Cor. 13.7 and that both in regard of God and in regard of our Neighbour The wise man speaking of the Praise of the Lord saith Eccles 43.27 He is all things he is what ever things are lovely c. Phil. 4. And in this sence 1 Cor. 6.20 where we say Glorifie God in your bodies and in your Spirits in the vulgar Latine it is Portate Deum in corpore vestro Bear God in your bodies and in your Spirit for these are Gods they are his Temples For so we bear God in our Body and Spirit when we bear obedience unto God Thus that which ye read Rom. 6.13 Yield your selves unto God in the sixteenth we read Yield your selves servants of obedience unto righteousness so the eighteenth Being made free from sin ye become the servants of righteousness and the nineteenth Yield your members servants to righteousness unto Holiness the two and twentieth Now being made free from sin and become the servants of God So that to be the servants of obedience and righteousness is to be the servants of God and so to bear God in our body and in our Spirit In regard of our Neighbour we may be here exhorted to bear all things i. e. to be patient towards all men 1 Thess 5.14 Vide Notes in Heb. 12.14 But alas alas This want of patience and long-suffering towards all men 't is the great fail and defect of all men we cannot endure any man should think otherwise than we do or speak c. If they do then they are of such and such a Sect than we divide from them This is the original of all the bloody differences which now for many years have troubled the Christian world Our blessed Lord he bare and bears all things we will bear just nothing Why do ye not rather suffer wrong why do ye not suffer your selves to be defrauded c. These and such as these are very hard sayings heavy Commandments who can bear them John 6. But if we receive the powerful word of Christ if we believe it if we add unto our Faith Virtue that we serve our God we shall be able to bear them Such he will make Pillars Rev. 8.12 Christ bears all things by the word of his power Observ 1 Christs absolute Dominion Authority and strength he is called the power of God and the day of Christ is the day of Gods power Gabriel he brings the good tydings of his Birth and surely a mighty arm he must have that supports at once all the worlds that he has made it requires strength and power equal to the making of them so much the Psalmist implyes Psalm 33.9 He spake and it was done there 's Creation he commanded and it stood fast there 's preservation and support of all his creatures Christ beareth
do the same thing Christ out of meer grace by way of benefit unto believers and believers out of duty by way of service unto Christ Christ enabling believers with strength to do his Will and belivers in that strength doing the Will of God and Christ The Lord promiseth a new heart c. Ezech. 18.31 He purgeth us yet commands us to joyn with him and purge our selves True it is that Christ hath overcome the Dragon Rev. 12. Yet the Dragon makes war with the womans seed vers 17. And Christ mean time expects that his enemies be made his foot-stool Heb. 10.13 for as Joshuah having overcome the five Kings Josh 10.25 he called for all the men of Israel A carnal Jew or a Jew outward in the flesh thinks of nothing here but wars and slaughters c. But he who is a Jew inwardly knows that all these things befel them in a figure 1 Cor. 10. that the true Joshuah having subdued the principalities and powers of darkness delivers them over unto us to be crucified and slain Behold I give you power to tread on serpents c. Joh. 16. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall thrust out the enemy before you and shall say destroy them Deut. 33.27 Christ hath suffered for us leaving an example that we should follow him c. 1 Pet. 2. Thus 2 Cor. 1.6 Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 I fill up that which is behind of the passions of Christ Though Christ works the purging of our sins yet he commands us to cleanse our selves from all pollution of flesh and spirit Revel 6.7 See then the accomplishment and fulfilling of all those Types and Figures in the Old Testament where the unclean are said to be purified and purged The woman purged from her uncleanness by offering a Lamb Levit. 12. was a figure of the Lamb of God that taketh away the sins of the world Joh. 1. The Leper Levit. 14. is cleansed by killing one bird and letting the other fly and so the spirritual Leper is cleansed by Christ put to death in the flesh but quickned in the Spirit 1 Pet. 3. vers 18. The Issue is cleansed by washing in running water Levit. 15. Christ is the Fountain of living water set open for sin and for uncleanness The Bullocks and the Goats must be slain to expiate the sin of the Congregation Levit. 16. and if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Heb. 9.13 14. These were Ceremonial uncleannesses figuring Moral he purged also the Moral ones Hoseah must marry an harlot Hos 1. Hoseah signifieth a Saviour or cleanser who purgeth adultery and all uncleanness See our Lords Genealogie Matth. 1.3 Judah begat Pharez and Zarah of Thamar an incestuous woman Vers 5. Salmon Boaz of Rachab an harlot so called Josh there is no story in Scripture of that marriage Boaz begat Obed of Ruth no very modest woman Vers 6. David begat Solomon of her that had been the Wife of Vriah an adulteress There 's no other woman except the Virgin but those in our Lords Genealogie to imply this purging of corporal polution by her Xenocrates is commended that he took Palemon a luxurious fellow a companion of harlots and fidlers and brought him to his wits So is Socrates highly praised that he won Phaedo out of an whore-house into his Philosophy School How much more highly to be commended is our Lord and Saviour who hath undertaken the purging of Jews and Gentiles yea of all mankind Jer. 3.1 2. 1. Sin is filthiness See Notes on Psal 26. 2. We are all defiled with this filthiness Ibidem 3. Christ purgeth out this filthiness out of us For our better understanding of this we must know that whatsoever is to be purged is either 1. Such uncleanness as may be washed away 2. Or else it s such as may be burned or consumed Therefore the Jews tell us of two kinds of Spirits 1. The one inhabiting the body a foul fiend and this was understood by all the unclean spirits which our Lord cast out in the Gospel These declare themselves in the works of the flesh which are commonly called peccata carnalia 2. The other is a subtil spirit spiritual wickedness in heavenly things Ephes 6. These declare themselves by their works as envy pride covetousness c. rash heady ignorant zeal which are called peccata spiritualia Now that the Lord might perfectly purge away all our filth and all our dross of what kind soever In regard of the first he is compared to the Fullers sope The law of it self is water but is a weak water yet such as it is it discovers the difference between the filth and the cloaths by the law is the knowledge of sin but it works it not out it 's like scurvy grass and some other kind of weak purges provokes and raiseth the corrupt humour Rom. 7.9 When the commandment came sin revived but it cannot purge it out Christ himself is the clean and strong water of which Ezechiel 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness c. The first way makes the first lather 2. But a second lather is necessary for the cleansing of the cloaths And that is Christ compared therefore to the fullers sope Malachy 3.2 Or rather herba fullonum The fullers herb 2. That other thing to be purged is compared to the dross of Metals Psal 119.119 The ungodly of the earth are like dross Therefore our Lord is compared to a refiners fire Mal. 3.2 Or rather to the furnance conflatorium Thus he purgeth the sons of Levi both Minister and People all that cleave unto him they are the true Levites So St. Paul speaks of himself and all those who are entrusted with the word of God 1 Thess 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tryes us before he trusts not as pleasing men but God who tryeth our hearts Therefore the law purgeth away the filth of the daughters of Sion the elect souls by the spirit of judgement and the spirit of burning Esay 4.4 The spirit of judgement i. e. of the Son to whom all judgement is given Joh. 3.5 And by the Spirit which is fire Matth. 3.11 For as the first creation generally was of water and spirit moving upon it Gen. 1. So is the second or new Generation Except a man be born of water i. e. the son and of the holy Ghost c. Joh. 3. according to this means he saved us by the washing of regeneration i. e. the Son and his Spirit follows and the renewing of the holy Ghost Tit. 3.5 He leadeth us through fire and water before he brings us
never so little crookedness 2. Doth thy flesh return as the flesh of an Infant dost thou return to the childish simplicity 3. Doest thou walk in the light 1 Joh. 1.7 If we walk in light as he is in the light we have fellowship with him Means 1. On Gods part Mercy and Truth Prov. 16.6 The Law makes nothing perfect Hebr. 7. It is the Lord that strikes and heals Deut. 32.39 Nor doth the Law send the Leper to the Physitian The Jews held this disease and the cure of it to be the finger of God only they said that the cure was wrought by the hand of that High Priest who makes atonement and who is that but the great High Priest Means 2. On mans part faith and 2. the prayer of faith 1. Faith so saith our Lord to the Leper who returned to give thanks Luk. 17.19 thy faith hath made thee whole 2. Prayer Jam. 5.15 The prayer of faith shall save the sick both in body and soul for if he have committed sins they shall be forgiven him O let us then in humility of Spirit as the Lepers did Luk. 17.12 13. cry Jesus Master have mercy on us Let us in Obedience and full assurance of Faith draw near unto him and shew our selves unto the High Priest and say as that Leper doth Mar. 1. Lord if thou wilt thou canst make me whole Doth not he heal for we have not an High Priest that cannot be touched with the feeling of our infirmities Hebr. 4.15 but such an one as is moved with compassion towards us and will send forth his word and heal us and deliver us from our corruptions Psal 107.20 Yea he will touch us with the finger of his spirit and say unto us I will be thou clean O that this were fulfilled in every one of our souls that immediately our Leprosie might depart from us that we might be cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this contains two of the greatest evidences of Christ's love towards us 1. That he wrought the purging of our sins 2. This gift becomes yet greater in that he wrought and yet works this purging of our sins by himself in opposition unto 1. Copartners he did tread the wine-press alone Isai 63.3 1 Pet. 2.24 who his own self bare our sins in his own body on the tree 2. Unto types and figures Hebr. 9.7 12 26. Reason from a double necessity 1. Modi 2. Finis Hebr. 9.14 1 Pet. 2.24 1. None but he could do it He who should do this must overcome the Devil Hebr. 2.14 That by suffering death he might destroy him who had the power of death Purgation is by Fire Water Combate It was impossible that any one else should do it He who would purge others must be clean himself so was Christ only Hebr. 9.14 He offered himself without spot unto God ye know that he was manifested to take away sin and in him was no sin 1 Joh. 3.5 2. None but he would for a righteous man one will scarcely dye yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly Justus est qui voluit 3. The order of Nature requires it that the body being sick Physick should be taken by the head for the benefit of all the members wherefore the whole body of mankind being sick and Christ the head he by himself must take the physick for us all though it was so bitter a cup that it did torquere caput Pater si possibile est transeat calix à me The arm ye know is let blood for the safety of the whole body and the whole body of mankind being now diseased Christ who is the arm Isai 53.1 and 63.5 it was necessary he should bleed for it Observ 1. The clearness of the Gospel far transcending yea abolishing the dark shadows of the Law Under the Law the purging of sin was signified by divers washings sometimes in water sometimes in blood as by the daily sacrifice of the Lamb and by the blood of Bulls and Goats but under the Gospel behold the Lamb of God that takes away all sin the sins of the world Joh. 1. and Psal 37.20 for it was not possible that the blood of Bulls and Goats should take away sins c. Hebr. 10.4 7. Observ 2. Behold the exceeding great Love of our Lord Jesus Christ he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may the better understand this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such malefactors of old which were of all other the most notable who were made spoile of to expiate and purge the sins of City Nation or Kingdom the more wicked the more fit for such a purpose they hoping that by the destruction of such an one the wrath of God would be turned away from them Upon such an one they laid all their sins and heaped upon him all the curses and execrations of the people and cast him headlong down some deep precipice One man must die for the people worse than Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sink of the City If such an one could not be found bad enough they used the most unclean of beasts the Swine Such an one became the spotless innocent sinless Son of God For whom became he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died for the ungodly Rom. 5.6 the just for the unjust rare and singular Love for scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die vers 7. Why what difference between a Righteous Man and a Good Man A Righteous Man is so called from Righteousness and from Righteousness men are called Good a Righteous man therefore and a good man are all one But the Apostle renders a reason why he said scarce for a Righteous Man as if he should have said when I say scarce for a Righteous Man will one die I deny not but that it 's possible that for a Righteous Man some man may die but surely 't is a rare thing to find such a man yet peradventure perhaps 't is possible such a one may be found but for a sinful man for sinners no man will dare to die that is Christs property For God commends his love towards us in that while we were yet sinners Christ died for us But Godrus King of Athens exposed himself to a certain death for the Citizens of Athens for whereas the Peloponesians had an Oracle that they should conquer the Athenians if they did not kill their King Godrus disguised himself in the form of a beggar and provoked the enemies to kill him and so delivered his Country It is storied also of Curtius that he for his Countries sake devoted himself to death the like is reported of the two Decii These are rare Examples of most heroick spirits in the Greek and Latin Stories and I doubt not but many there are who at this day for the safety
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
judgement of men and their ill thoughts of Jesus Christ All the Angels of God worship him yet men think low and base thoughts of him as one that had a Devil and was mad They thought they said well when they so said Joh. 8. but this was the errour of that Age we have higher opinions and more worthy thoughts of God and Christ would God we had but do we not entertain as hard thoughts As when any thing is foretold except he be a man of our Opinion and Sect what ever that is we are ready to impute it to the Devil though he be as Isa 41.24 I will say that ye are Gods So when any thing is done that we wonder at men are wont to impute it to the Devil as unguentum Hopliatricum though Psal 72.18 Qui facit mirabilia solus Exhort To receive Christ when his Father brings him into the world Zach. 9.9 His coming in his kingdom of Grace is described unto us he comes Just the Just One and who makes all those Righteous and Just who receive him i. e. believe on him Joh. 1.12 He hath Salvation to save them from their sins he brings his reward with him He comes lowly and meek sitting upon an Ass and that borrowed He comes poor and without all worldy pomp and ostentation he makes choise of the base things of the world and things that are not All this is to discover unto us how we should entertain him not with our wisdom He comes on an Ass the most foolish of serviceable beasts even such nay worse hath the Man made himself by his Fall like the beasts worse than the beasts that perish Isaac going to be sacrificed rode on the Ass Dominus opus habet summa nostra stultitia But who alas who thus receives the first begotten brought into the world who bears contempt with the Wisdom crying and lying in the street when men shake their heads at him and cry fie upon him fie upon him Who takes pleasure in Christ when he seems so ugly and deformed in the eye of carnal wisdom Isa 53. who forsakes himself to go with Christ See Epist 2. Chap. 1. He comes among his own and his own receive him not c. Contend for Christ yea fight for him yet receive him not when we may have him for taking up in the streets Michal despised David naked and became childless We know not that he gives us our Wooll and our Flax c. When will he come Luk. 24.49 It is not for you to know the Times and Seasons They who wait for him Isa 25.9 Lo this is our God we have waited for him Isa 30.18 Blessed are they that wait for him Wait at Jerusalem I will wait upon thee in Righteousness Psal 63.2 That I may behold thy Power and Glory Follow peace with all men and holiness without which no man shall see the Lord The birds will return to their like so will truth to them that practice her Ecclus. 27.9 Christ was once offered to bear the sins of many and unto them that look for him he shall appear the second time without sin unto salvation Means I am in the midst of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18.20 When two or three are gathered together in my name c. Mal. 3.16 They that feared the Lord spake one to another and the Lord heard c. Luk. 24. so to the travellers to Emaus then he will cast out the Prince of this world Because of the Angels Christ is in the Congregation of the Righteous NOTES AND OBSERVATIONS UPON HEBREWS I. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the Angels he saith Who maketh his angels spirits HItherto the Apostle hath proved the Conclusion vers 5. by three Testimonies in regard of Christ he now proceeds to prove it in regard of the Angels The words are taken out of Psal 104.4 which Psalm is a glorious description of Gods Majesty Creation and Providence and are taken by the Apostle word for word out of the LXX Translation There is some difficulty in the words which I shall first endeavour to clear then observe what is generally observable in them then lay out the several truths contained in them In clearing the words let us 1. Examine whether they be placed in order or no Then 2. Whether there be a repetition of them of or no 3. What is meant by making his Angels Spirits c. 1. As for the disposition or placing of these words some would have them transposed and put in a diverse order thus Who makes those who by nature are Spirits his Angels or Messengers c. but howsoever this be a truth yet some Paraphrasts read the words without transposition as we find them laid down in the Text Besides the Fathers who were more learned in the Greek tongue than the other read the Text as we do and we are enforced by the Article in the Greek which is added to Angels and Ministers for when there is a doubt of two words whether should be the Subject which is the principal we look unto which the Article is added and that is the Subject 2. Whether there is a repetition in these words or no as when Israel came out of Aegypt c. See Notes in Rom. 15. There may be yet somewhat in the one which is not in the other By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews understand the winds so the Vulg. Lat. turns the word Ventos and so the meaning should be that the Lord makes the winds his messengers so the next words makes thunders and lightnings his Ministers But this fits not our Apostles purpose howsoever the speech be true for the Apostle here speaks not of the winds but of Angelical Spirits such as in the Verse before These words contain the Principles of the Angels whereof their nature consists whereby the Apostle shews the inferiority of the Angels unto Christ whatever is Created and not God is as meer and sound Reason teacheth compounded of Principles quid est quò est But this is all one as to confess they knew not whereof their Nature consists that therefore which Metaphysick ignorantly in general teacheth that the Word of God declares distinctly As Man and many other Creatures consist of three Principles Body Soul and Spirit so do the Angels 1. They have somewhat Analogical and proportionable to a body that 's wind so Vulg. Lat. facit Angelos suos ventos 2. To the Soul that 's fire ministros flammam ignis 3. To the Spirit that 's light This is manifest by their Creation on the first day when God made the light and those spirits of light hence it is that their appearing is accompanied with light Luk. 2.9 The Angel of the Lord came upon the Shepherds and the Glory of the Lord shone round about them there shined a light in the prison And hence it is that the Apostle saith that Satan is transformed into an Angel of light 2 Cor. 11.14 whence Damascene
it allayes their jollity Observ 4. Observe the accomplishment of all those types and figures which in the Old Testament prefigured the Christ of God in the New whether things or persons That precious ointment Exod. 30 22-25 The Tent of the Congregation vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ our habitation the Ark the Table the Candlestick the Altar of Incense the Laver the Holy of holies Dan. 9.24 the Stone which Jacob anointed representing Christ and Christians Christ is the Stone 1 Cor. 10. a Living Stone and so are they which are adjoyned unto him 1 Pet. 2.4 5. and are built up a spiritual house and called Bethel Gen. 20. the house of God so interpreted vers 17. which was called Luz at the first i. e. perverse turned away from God and such sometimes were we Luz perverse c. but we are Anointed and become Bethel the house of God Observ 5. Christ's Unction is not an Unction only of Truth and Righteousness but also of joy and gladness 1 Joh. 2.20 Observ 6. Learn from hence who and how qualified is that great inward Antichrist there hath been and yet is much question concerning him his name declares him what he must be contrary to the Christ of God and by the rule of contraries we may find him and discover him Mark how Christ is qualified He loves Righteousness and hates Iniquity Antichrist therefore hates Righteousnes and loves iniquity and that with a perfect hatred so that the Devil himself will prove that great inward Antichrist and he hath his Image I seaâ— in many an one who would be mistaken for a Christian The old man of sin the carnal wisdom the false holiness which is crept into the heart of man in place of the Life and Kingdom and Unction of Jesus Christ No virtuous no gracious man no man who loves righteousness and hateth iniquity can be the Antichrist Observ 7. Christ hath fellows Nullius boni jucunda possessio sine sâ—cio 2 Pet. 1.4 Hebr. 12. Consol Unto the true Christians What can make them sorrowful who have received the oyl of gladness the Unction from the Holy one The wrestlers of old were anointed If thou be an anointed one let the Prince of this world come what needest thou fear he can lay no hold on thee The Prince of this world cometh and both nothing in me Joh. What though sometimes thou be in sorrow if need be through manifold temptation 1 Pet. 1.6 yet the very unction though thou see it not yet the very love of it causeth joy unspeakable and full of glory He will give thee beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heaviness c. Isai 61.3 Repreh 1. This reproves those who presume themselves fellows with Christ yet partake not of his oyl of gladness of his spirit they presume their sins are covered that they are blessed when yet they have not the covering of Gods Spirit yea that their sins are covered so closely that God himself cannot see them how then can God be Omnipotent True it is that God seeth no sin in his people to punish it because he passeth by the transgression of his people And I hope there are few of any other judgement And blessed are they whose sins are so covered But if we retain guil in our Spirits surely the blessing belongs not unto us but the curse rather Psal 32. Esay 30.1 Wo to the rebellious children saith the Lord that took counsel but not of me and cover with a covering and not of my spirit that they may add sin to sin Who presume that they have the Spirit of Prayer yet have not the Spirit of Grace Are they not both promised together Zach. 12.10 They are not of Davids house they love not God and their neighbour they are not of the house of David they are not inhabitants of Jerusalem they are not of the city of peace they were to stay at Jerusalem till they were endued with power from on high The spirit of discipline flies deceit she will not dwell in a body that is subject unto sin Alas how many of us walk so worthy of that name wherewith we are named but that one dead fly or other spoils the whole pot of ointment how much more then a great many 2 Tim. 2.19 Let him that names the name of Christ depart from iniquity Exhort To make others partakers of our Grace imparted to us God the Father he gives this Unction to the Son the Son pours it upon the Saints and the Saints as every one hath received the gift 1 Pet. 4.10 Thus Joh. 1. Andrew first finds his own brother Simon and saith unto him we have found the Messias which is being interpreted the Christ the Oyl the Unction Joh. 1.41 If any one of us have courage and valour and is strong in the Lord that 's Andrew let him invite Simon i. e. him that is obedient or an hearer Philip he called Nathanael vers 45. if any man have received light from God So Philip according to the Hebrew Etymon though the Greek be otherwise let him invite another and make him partaker of it Col. 1.12 All the Philippians were partakers of St. Pauls grace Phil. 2.7 Consol 2 King 4.1 7. The Widow is the Church The Husband is the Law as the Apostle interprets it Rom. 7. The Creditor is no other than God himself to whom we all are debtors and pray that he would forgive us our debts his Son Elisha puts us in a way to pay them we are not debtors to the flesh c. Rom. 8.12 we pay them as he appoints us Psal 16.2 3. to the Saints that are in the earth 1 Joh. 4.11 If God loved us and we owe him love again how would he have us pay it we ought to love one another and this is the common debt we all owe and which must never be discharged but that it must still be owing Rom. 13.8 Borrow Vessels empty Vessels not a few every mans body yea his soul and spirit is a vessel borrow such empty vessels empty of themselves empty of their vain earthly sensual consolations empty of worldly distractions empty of cares Oyl will not be mixed with any other liquour O where shall we borrow such empty vessels What hast thou in the house He gives grace for grace the first grace is his own Habenti dabitur she hath a little oyl the first fruits of the spirit Rom. that which she received since the death of her husband Shut the door be not vain-glorious Happy soul that can shut the door and go to her father in secret The true Elisha can enter when the doors are shut Happy soul that can retire into her chamber now the Lord opens Esay 26.20 21. Happy soul whom the Lord shuts up now when iniquity abounds like a floud The oyl will keep out the water The Oyl will run while there
good sence here for Man consisting of Body Soul and Spirit according to that third part his Spirit he comes the nearest unto God of all the Creatures in regard of which Man is above the Angels who do and must wait upon Man Psal 34.7 The Angel of the Lord encampeth about them that fear him and delivereth them and 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes Are they not all ministring spirits c. Hebr. 1. ult Observ 6. Learn then O believing Man thy noble descent and thine excellency of honour and dignity Thou hast a spirit or spiritual principle a breath or life imparted unto thee of God All the while my breath is in me and the spirit of my God is in my nostrils Job 27.3 chap. 32.8 There is a spirit in man and the inspiration of the Almighty giveth him understanding and 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life In which respect Man is called Gods Off-spring Act. 17.28 According to this God is called the Father of Spirits Hebr. 12.9 And in regard of these three parts in Man the Lord ascends gradatim in his workmanship Isa 43.6 7. Bring my Sons every one that is called by my Name for I have Created him for my Glory I have formed him yea I have made them Thus in the work of God which is Man the Creators Father Son and Spirit have their successive operations upon man Eccles 12.1 and therefore man seems to have some more Divine part in him than the Angels have In which respect Hebr. 2.5 the Apostle tells us of the world to come that God hath not put in subjection to the Angels and vers 16. Christ took not on him or layes not bold upon the nature of Angels but the seed of Abraham Thus we understand let us make man after own Image according to our likeness and according to the Image of God made he him Repreh 1. Those who deifie the Angels and make Gods of them by worshipping them let them know they have a Divine Principle in them whereby they are above the Angels Repreh 2. Those who are in the next form to the Angels yet debase themselves and become like to the beasts that perish Psal 49. Dogs and Swine and the Devil enters into them 2. The Testimony is understood principally of Christ as the scope of the Psalm makes it appear and the words following so it is true of him That God hath made him a little or a little while less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than God Angels and worldly Rulers And this is true of Christ in his humiliation Hebr. 3.2 Phil. 2. Mark 15.34 Why hast thou forsaken The word used in the Text Psal 8. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie any diminution but only of him who was great in dignity and power and is now brought under as Christ was especially in triduo mortis he was abased below the Angels yea below the worldly Rulers which are called Elohim Acts 23. Isa 49.7 He is called a servant of Rulers and we find him no other when he is judged by Annas and Caiaphas and Herod and Pilate yea he was abased below all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Observ 1. The lowest degree of humility may be competible with the highest degree of dignity He who in all things hath the preheminence and accounts it no robbery to be equal with God he is abased below the Angels yea worldly Rulers below men below the basest of men a worm and no man Observ 2. It is no eclipse of our dignity to imitate our Lord in his abasement to come under all men to honour all men 1 Pet. 2.17 in lowliness of mind let each man esteem other better than himself Phil. 2.3 So did the Apostle I am saith he the least of all the Apostles c. See Notes on Phil. 2.8 Nor ought we to double with our selves and feign such a thought only humility consists not in lying but really and truly to think so See Notes as above O how needful how extreme needful and seasonable is this Doctrine for these times when men professing Christianity and the following of our Lord are yet quite destitute of the spirit of lowliness and meekness and full of debates envyings wraths strifes backbitings whisperings swellings tumults full of spiritual pride and high mindedness c. This lessening this diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a little time Exhort 1. Let us who are Created and Made but a little less than the Angels with them learn to know love serve obey laud and praise our Creator how readily do those blessed Spirits obey the commands of the blessed God Psal 103.20 21. they excell in strength and they use their strength and employ it in obedience And do not we pray that the will of our God may be done in earth even as it is done in heaven Exhort 2. Yea since we have a more Divine Principle in us let us if possible strive to go beyond the Angels in love and obedience And as the Lord proceeds in his degrees of Creating forming and making Isa 43.6 7. so let us ascend in our prayers and praisings and magnifyings of our God as Isa 26.9 With my soul have I sought thee in the night-season yea with my spirit within me will I seek thee early And the blessed Virgin My sould doth magnifie the Lord and my spirit hath rejoyced in God my Saviour for he hath regarded the low estate of his hand-maiden And what is his hand-maiden And what is man that thou remembrest him c. thou hast made him a little lower than the Angels Learn hence the great wisdom of God in that under one form of words are comprised senses so different one from other yet all true NOTES AND OBSERVATIONS UPON HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil OUr Lord and his Apostles and the Fathers of the Primitive Times were wont to take occasion from the Solemn Feasts and concourse of people in publick places to instruct them in Divine Truth This was our Saviours Custom as ye shall observe it Joh. 7.14 Our Saviour went up to the Temple about the midst of the feast which was the feast of Tabernacles vers 2. when probably there would be the greatest concourse on the feast of the Dedication though that were not for ought appears of Divine Institution yet he made that his opportunity of teaching the people Joh. 10.22 which feast yet was ordained by Judas and his Brethren without the advice of any Prophet from the Lord that we read of 1 Macch. 4.59 Paul and Silas went Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is where seemed to
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 could Aristotle say It 's an holy thing to observe truth and faithfulness before ones friend Equity and Justice knows neither one nor other it stands impartial 2 Chron. 19.6 7. Exhort To faithfulness in things belonging to God in offering up our daily Sacrifices in all things in the Mammon of unrighteousness Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you c. Exhort Let not mercy and truth or faithfulness forsake thee Prov. 3.3 Write them upon the Table of thine heart Joseph Matth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if such we be it shall be said to us as to that servant Matth. 25.21 23. Well done thou good and faithful servant enter into the joy of thy Lord. Observ 2. The office of the High Priest is about spiritual things things belonging to God in these the High Priest busied him and in these Christ the High Priest was wholly taken up and therefore when Luke 12.13 one said unto him Master speak to my Brother that he divide the inheritance with me he said unto him Man who made me a judge and divider over you Nor would the Apostles busie themselves with any thing else but the word of God and Prayer When mention was made of temporal things our Lord diverted them to eternal bread water c. Observ 3. The Lord Jesus is said to be first a merciful High Priest and then a faithful the Apostle names mercy before faithfulness because in their execution mercy precedes Deut. 20.10 11. Tamerlane the King hung out his white Flag first 1 Kings 19.15 16 17. Elias had complained of the Idolatry of the ten Tribes the Lord commanded to anoint Hazael Jehu and Elisha but though Elisha be last named he is first anointed Why so That the Lord might first shew his mercy and goodness before his severity that he might first exhibit and offer Grace in Elisha before judgment in Hazael and Jehu that he might first kill gladio oris before ore gladii thus when the Lord would declare his name to Moses Exod. 34.6 he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and gracious in the first place and to shew that his mercy endures for ever in Christ there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he alludes unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tender plant as Christ is often called having promised all these names of mercy and grace lest his mercy and grace should be abused he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purificando non purificabit Psalm 101. first Mercy then Judgment 2. As these words have the respect of an end upon them it behoved him in all things to be like unto his Brethren that he might be a merciful and faithful High Priest he must be like unto his Brethren that he might be 1. An High Priest 2. A merciful High Priest 3. A faithful High Priest c. 4. That he may make reconciliation for the sins of the people Of the three former I have spoken in their absolute nature I shall now speak of them as the end of his similitude and likeness to his Brethren 1. He must be like c. That he might be an High Priest What reason for that Because the High Priest is taken from among men and is for men Heb. 5.12 And therefore the Lord Christ must be man also and like unto his Brethren from among whom he is taken and for whom he is ordained 2. That he may be a merciful High Priest But what need is there that he should be made man that he may be a merciful High Priest Confer with what hath been said before Exhort Our Lord became man that he might be a merciful High Priest And let us consider man's frailty misery poverty and put our selves in their condition Psalm 41.1 He must be made like unto his Brethren c. That he might be a faithful High Priest Did the Lord Jesus want faithfulness that he must be made like unto his Brethren in all things that he might be a faithful High Priest Is not God faithful 1 Cor. 10. It is true God is faithful and so Christ as he is God but that Christ may be a faithful High Priest in offering up himself as a Sacrifice causing his Brethren to be faithful in offering up their Sacrifice it was requisite that he should be made like unto his Brethren that should be faithful 4. That he may make reconciliation for the sins of the people The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may expiate the sins of the people the word we render expiate and to make reconciliation for is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by another full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make propitiations which Eustathius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine words which may be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth God The High Priest the Lord Jesus makes reconciliation for the sins of the people 1. Passively 2. Actively 1. Passively by his inward and outward sufferings his dolours and agonies of his Soul the buffetings and scourgings or contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two ways 1 Purgatively by incorporating and imbodying by fleshing us with his flesh for so Believers are members of his body of his flesh and of his bones Eph. 5. and arming us with a lowly meek obedient wise watchful and long-suffering mind and Spirit and spiritual blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of those sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Reason In regard of the people and of God and Christ 1. The people necessity required it 2. God the Father who gave his Son and the Son who gave himself and works by his Word and Spirit in the hearrs of sinful people winning them and reconciling them unto God ye have all these together 2 Cor. 5.18 19. Observ 1. The Love of the Father John 3.16 Observ 2 The Love of the Son Passus est quia voluit Christ loved his Church and gave himself for it See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ 3. Hence we may learn wherein Reconciliation consists 1. In Christ's exemplary death for our sins 2. Purging us from our sins by his like death 3. Giving himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for the expiation and taking away the guilt of sins purged out of us 4. Reconciliation to God cannot be made without the purging and cleansing us from our sin from the stain of it and from the guilt of it Psalm 65.2 3 4. Blessed is the man whom
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
But what is this to me Bethany is the house of meekness but withal the house of affliction it 's proper to the meek Spirit to endure injuries and wrongs did not the Lord Jesus invite us to learn lowliness and meekness of him Matth. 11.28 And who was more afflicted than he Esay 53.7 Bethany is near to Jerusalem the city of peace John 11.18 and the meek ones have the promise to inherit the earth Matth. 5. But alas I am of a perverse spirit soon troubled soon disquieted so that I fear the Lord will forsake his dwelling in me and I shall lose my inheritance in the land of the living Fear not poor soul we have all of us had our times of perverseness We have all sinned and all faln short of the glory of God Rest thou in the Lord Jesus Jacob rested and had a stone for his pillow Gen. 28. He rested himself on the despised and rejected stone and God was with him and in that place though he knew it not and therefore he called it Bethel but the name of that City was called Luz at the first what 's that Luz is perverse untoward for we our selves have been sometimes foolish disobedient deceived serving divers lusts and pleasures Tit. 3.7 so that the perverse Luz is now Bethel the house of God How great a comfort must it needs be in times of straits to have our God so near us in our house of Prayer Deut. 4.7 To be our refuge in times of trouble Psalm 18.12 All defence natural and artificial yea the Lord promiseth he will be a little Sanctuary to all the scattered people Ezech. 11.16 yea even to his poor Saints 2. Christ is the builder of the house The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that made it which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Vessel a tool or an instrument wherewith one may work whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare fit build Whether we understand by the house the outward Fabrick of the body the Porch or the inward room the Holy or that inmost closet the spirit all the whole man is his work Psalm 127.1 Prov. 9.1 We are Gods building 1 Cor. 3.9 If we enquire into the reason he made it for himself as they say of the Soul that it is sui domicilii architecta that like the Silk worms the soul builds its own house even so the Lord Jesus being received by faith into the soul he builds his own house there and the end of this building was that it might be a Prayer-house for all nations to the Praise and Glory of him who made it Observ 1. Hence we see the Reason why the Man in Scripture is called a Vessel the vessels of the young men i. e. their bodies 1 Sam. that every one know how to possess his vessel in holiness 1 Thess 4. In a great house are vessels some to honour some to dishonour i. e. some to the best employment some to the worst as some for eating and drinking vessels some for lavers and wash pots 2 Tim. 2. but all these vessels are in the house and none of them made by their Maker on purpose to destroy them He is the wisest Master-builder yea Wisdom it self that builds the house Observ 2. Hence we learn what we are made for no vessel no house no creature no man who by way of excellency is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creature but he is made for some use and the Man for the highest end Ephes 1.4 and 2.10 Observ 3. A Man is not made to be his own disposer who should order himself but as a vessel fashioned by his Maker an house built by him to be used by him he is to be disposed and ordered by him we are as tools in the hand of the workman by which he works Thus Paul and Barnabas declared what God had done with them not what they had done themselves they were but Gods Instruments and to be acted and disposed by him Act. 15 4-12 and 21.19 They were as it were without themselves and in the hand of God who acted them and wrought by them Indeed whereas instruments are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have souls and wills or such as have none We are of the former sort and so such as willingly yield up our selves and comply with our God who useth us according to his own will and that renders the service most acceptable when having in us vertibile principium a will which might be principium renitentiae a principle of opposition and rebellion against our God we yield our selves as serviceable Instruments unto God that his Will may be done in us and by us and upon us according to what we pray for that his Will may be done in earth as in heaven This is that which that holy Man Taulerus prayed for that he might become such unto his God Vt homini est sua manus as a mans hand is to him Observ 4. If the Lord made the Spiritual House surely it must be a compleat building for the great Architect is no other than the Wisdom it self Prov. 9.1 Sapientis est ordinare judicare he first orders his work and then judgeth of it as Gen. 1.1 He is a Rock his work is perfect Deut. 32.4 He makes his work according to his own pattern most exact wherein the Prophet rejoyced Thou hast made me glad through thy work Psal 92.4 which is a perfect work He is my Rock and there is no unrighteousness in him vers 15. Such therefore as his work was in the old Creation such is his work also in the new Creation Paul was confident of this Philip. 1.6 Observ 5. Learn hence O man what thy first condition was c. See Notes on Hos 8.12 Repreh If the Lord made Man for his own house to dwell in whence is it that it is so marr'd O thou depraved and perverted Man what an inmate hast thou entertained What other Lords domineer and bear rule in thee what a slave art thou become what a vassal to iniquity See Notes on Rom. 6.19 Axiom 3. Moses the house of God is accounted worthy of honour This point is contained in the words of the Text for whereas things compared must agree in that wherein they are compared As when one body is said to be more white or black than other they must both be though in different degrees white or black so Christ and Moses being here compared in point of honour if Christ be said to have more Honour and Glory than Moses Moses also must have some Glory and Honour no◠could it be said in reason that Christ hath more Glory than Moses if Moses had no Glory no Honour at all Moses therefore the house of God is accounted worthy of honour And wherein did the honour of this spiritual house consist Moses was the most excellent of all the Prophets faithful meekest of men and whatever faithfull
he erects their minds and raiseth them unto good hope We saith he who have believed do enter into his Rest So the Apostle wisely balanceth the soul between presumption and despair and settles them in an holy fear mixt with hope We read in Deut. 24.6 Moses forbids to take the upper or nether milstone to pawn for he who so doth taketh the life to pledge the upper Milstone signifieth fear the nether Milstone signifieth hope Gregory hope raiseth the soul and endangers it now lest it rise to presumption there 's need therefore of fear and fear if it exceed endangers it also lest it sink into despair there 's need of hope Medio tutissimus ibis inter spem timorem Neither of these can be taken to pledge without hazard of the Christian life lest fear the upper Milstone sink into despair it 's supported by hope lest hope the nether Milstone arise to presumption it 's kept under by fear according to the Apostle Be not high-minded but fear Rom. 11.20 1. Then he fenceth the soul against presumption vers 2. wherein we have these Divine Sentences 1. The Gospel was preached to us 2. The Gospel was preached to them 3. The Gospel was preached alike to us as to them 4. The word preached did not profit them who heard 5. It did not profit them being not mixed with faith in those who heard 1. The Gospel was preached to us saith S. Paul to the Hebrews word for word we are Gospellized or Gospelled Now 1. What is the Gospel 2. How was it preached to the Hebrews 1. The Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Glad Tidings of Grace and Truth and Mercy and Love of God through Jesus Christ unto mankind promising in Christ remission of sin and repentance unto all penitent ones who turn from all our sins and enabling us through Faith and the Obedience of Faith in Christ to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world looking for the blessed hope c. To this effect the Apostle writes to the Thessalonians 1 Thess 1.9 10. That they turned unto God from Idols c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who delivereth us from the wrath to come 2. The Hebrews had received the Gospel not only by the inward word as all men at one time or other receive it Rom. 10.18 Their sound is gone into all the world c. but by the outward word also as Matth. 4.17 Act. 2.3 These at Jerusalem by Christ and his twelve Apostles others abroad had heard by those dispersed Disciples Act. 8.4 and 11.19 and 13.14 15. especially Paul and Barnabas What reason is there that either the Hebrews or we Gentiles have been Gospellized or had the Gospel preached unto us There is some difference between the Gospel being preached to them and us because the Hebrews were initiated and trained up and entred in the written Law of God which was not vouchsafed unto the Gentiles Psal 147. He hath not dealt so with every nation nor have the heathen knowledge of his law 2. God's design Matth. 10.6 Act. 3.26 and 13.46 Howbeit this is common to both that they who receive the Gospel be such as have been humbled by the terrours of the Law for their sins and so brought low and become abased and cast down whereby they are made fit to receive the Gospel according to that Matth. 11.5 unto the poor the Gospel is preached which comes to pass through the grace and mercy of God 1. Here then is the very best news that can be brought unto mankind the glad tidings of Christ come in the flesh and therefore the wisdom of God represented this unto us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh and glad tidings and the Gospel importing unto us that the most joyful message unto men was God manifest in the flesh which the Apostle calls the great mystery of godliness 1 Tim. 3.16 For howsoever there is a knowledge of Christ according to the Spirit yet there must first be a knowledge of him according to the flesh Isaac lived at the well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the passage of Rebecca lay by the Brook Besor and Psal 110. and 1 Sam. 30. But this seems otherwise for even the evil spirits confess that Christ is come in the flesh I know thee who thou art the holy One of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God 1 Joh. 4. which is not to be understood of Christs personal flesh but as there are many members of the body yet it is but one body So also is Christ Ghrist in his mystical body and in every member of it Christ in thee and me and so every spirit which confesseth that Christ is come in thy flesh and mine and every believers that Spirit is of God Gal. 4.19 Observ 2. This is an argument of Gods special Grace to receive the Gospel which only God himself can give us St. Paul labours to declare this Gal. 1.1 11 12. The Gospel preached of me was not of man nor was it man that taught it The word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found above forty times in an active signification but a passive form on purpose to shew that the news of mans Salvation was denyed to all mans wisdom as for like reason the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never read in the active whereby is implyed that our salvation yea all our fitness to receive it even to a thought is to be obtained of God alone 2 Cor. 3.5 Observ 3. Observe the word and promise of re-entry into Gods Rest and the recovery of his Kingdom is the true Gospel here implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this the Prophet Esay speaks chap. 52.9 and Nahum 1.15 how beautiful upon the mountains are those that bring glad tidings which the Apostle quotes Luk. 2.10 Behold I bring you glad tidings of great joy c. So Eph. 1.13 In whom also ye trusted after ye heard the word of truth the Gospel of your salvation And Col. 1.5 The hope which is laid up for you in heaven the word of truth of the Gospel Observ 4. Observe the love of God to that people of the Jews in special Observ 5. God's faithfulness in his promise unto their fathers Act. 13.32 33. We declare unto you glad tidings that the promise which God made unto the fathers God hath fulfilled the same unto us their children Observ 6. How happy had this people been had they known their own happiness had they known the time of their visitation Luke 19.44 How happy were they who knew their time and took the Gospel to heart Mal. 3.16 17. They that feared the Lord spake one to another c. and how happy might their posterity yet be were the Gospel preached unto them in truth and sincerity and power and they hardened not their hearts against it Hence then
seeks not her own Thus Abraham dealt with Lot Gen. 13. One general and excellent Rule Eradicandum Regnum Diaboli he is Apollyon and Abaddon the peace-breaker lyer and murderer God is the party wronged by breach of Covenant yet he is patient and remits the injury Christ is the party wronged yet forgives us Col. 3.10 so must we forgive others 2. Positive and direct means and helps to further us in the way of peace Are 1. An earnest endeavour and study to be quiet 1. Quiet inwardly by the allay of our affections for whence comes wars and fightings else Jam. 2. Quiet outwardly 1. Giving no offence taking no offence 2. Living amiably and lovingly toward all men So the Apostle Col. 3. having exhorted that the peace of God should rule in our hearts Adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn and be ye thankful The words are better turned be ye of a gracious and acceptable loving converse Our Rule is Vt Ameris amabilis esto That thou mayst win others to peace be thou thy self of a loving and winning disposition In such an one is the Son of peace And therefore on such an one will rest the peace of God and the peace of men for who will harm ye if ye be followers of that which is good 1 Pet. 3.13 Particulars of this winning conversation Are honourring of all men Some think superiours only are to be honoured but 1 Pet. 2.17 1. In yielding honour go one before another The Jews Rule is saluta prior we stand upon our points I am as good a man as he c. yielding pacifieth 2. Prevent occasions from those that seek occasions 3. Not to abet others in their quarrels 4. To overcome evil with good 5. To be an Umpire or Arbitrator 6. One general and excellent rule Prov. 16.7 When a man's ways please God his enemies shall be at peace with him 7. Pray for the peace of Jerusalem that the peace of God which passeth all understanding may keep our hearts and minds in Jesus Ghrist 8. Abstain from names and terms of divisions Mark those who cause division among you names of Sects The names of the idols shall be abolished out of the land Many are so rugged and untractable they cannot be handled without mittens as they say What must we now do Follow the counsel of the wisdom The wise woman tells Joab that they were wont to speak in old time they shall surely ask counsel at Abel and so they ended the matter We must go to Abel of Beth-maacha i. e. to mourning in the house of mourning that this obstruction of our peace may be taken away from us And the people of Abel the contrite and mourning people will put Sheba to death that malignant party within us is mortified killed and cast out by prayer fasting and mourning It is the Lord's counsel to us in an evil time Amos 5.14 15. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with ye Hate the evil and love the good and establish judgement in the gate it may be that the Lord will be gracious unto the remnant of Joseph Thus the Apostle exhorts 1 Thess 5.23 Abstain from all appearance or all kind of evil and then the God of peace sanctifie you throughout and 2 Cor. 13.11 Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you the like we have Phil. 4.8.9 Meekness and mildness and softness in all strifes especially in controversies and matters of difference about Religion Gen. 49.7 It is said that wrath is hard yet we see that iron or leaden bullets shot against stone either break or are broken but being shot against dust or what ever is soft and yielding they rest or are beaten back without harm done So the Jews when they were besieged in Jerusalem by the Romans and they drove the Ram with the greatest violence against the Walls the Jews met the Ram with packs of Wool and so saved their Walls Prov. 15.1 Judg. 8.1 2 3. What severe determinations were against Nabal But how they were qualified ye read 1 Sam. 25.18 32. E contra 2 Sam. 19.41 43 44. and 20.1 2. More NOTES on HEBREWS XII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which no man shall see the Lord. THis relative may be referred either to the last word holiness or else to the whole sentence In both respects we may consider these words Either 1. In themselves as one intire sentence Or 2. As a motive to the prosecution of holiness or the prosecution of peace and holiness 1. In themselves and so we must enquire 1. What is meant by seeing the Lord 2. How it is to be understood that without holiness no man shall see the Lord 1. What is meant by seeing the Lord By the Lord we may indifferently understand God the Father who is ordinarily called the Lord in the Old Testament 2. By seeing the Lord we are not here to understand the act or exercise of our outward sense for so other Scriptures would contradict this point blank where it is said No man hath seen God at any time Joh. 1. but that Scripture denies the act only other Scriptures there are which deny the possibility as Col. 1.15 he is expresly called the invisible God where it is thus said of Christ He is the image of the invisible God And 1 Tim. 1.17 Vnto the king eternal or the king of the worlds immortal invisible the only wise God be honour and glory for ever and ever Amen And the Reason is evident for to the act or exercise of the outward sight it 's required that the object or thing to be seen have bulk and quantity as also figure and colour and the like none of all which are in God who is neither a body nor in a body but a most simple and most pure Spirit and the Father of spirits and therefore hath none of all these bodily accidents wherefore it is evident he is invisible to bodily eyes and cannot be seen When therefore 't is said that without holiness no man shall see the Lord It is not to be understood of the outward sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore St. Paul prayes for the Ephesians that the eyes of their hearts might be opened Eph. 1.18 And the four living creatures Apoc. 4.8 are said to be full of eyes within and the pure in heart shall see God But howsoever the Deity cannot be apprehended immediately by the outward sense yet some proportion there must be between the exercise of the inward and the outward sense according to which we may understand what it is to see the Lord. 1. To the exercise of the outward sight there is light required 2. This light enlightens excites and stirs up the spirits for the receiving of it self and all things made visible by it 3. That the light and things made visible by it may
us and in us he walketh in the midst of the seven golden candlesticks which are the seven Churches Apoc. 2.1 He is now passing by us O call and cry unto him Jesus thou Son of David c. Then he will have compassion on thee and restore thee to thy sight which done remember thou do as they did Fellow Jesus in the way of holiness This holiness is either more general as it is opposed to all manner of uncleanness a most undefiled unspotted perfect purity free from all kind of pollution and filthiness 2 Cor. 7.1 Cleanse your selves from all pollution of flesh and spirit and perfect holiness c. Or 2. More special as it is opposed unto unchastity and incontinency and so it signifieth a cleanness or pureness from fornication and whoredom 1 Cor. 7.34 The unmarried woman cares for the things of the Lord that she may be holy both in body and in spirit So 1 Thess 4.3 Sanctification is described to be an abstinence from fornication And in this general sence and special also it is taken in the Text. Holiness is a part of God's Image which being considered according to the terms of it it notes a separation from one and an application to another this was figured in the Old Law and so it was only Ceremonial or Legal holiness which stood only in meats and drinks and carnal Ordinances c. Heb. 9.10 which typified the Moral and Divine Holiness and that which properly can be called holiness which is here meant This Holiness hath for the term a quo whence the separation is made all carnal and spiritual uncleanness yea all truly so called pollution of flesh and spirit 2 Cor. 7.1.2 The term ad quem that to which the application is made is God himself and his righteousness which righteousness and holiness are oftentimes taken one for the other Hebr. 12.10 11. Thus God himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as in nature and being he is severed from all his creatures yet he supports them all and all move and have their being in him he is dedicate and applied unto himself As the first and last from whom are all and to whom are all things This Holiness is either 1. Of things Or 2. Of persons 1. Of things So the Christian Faith is an holy faith Jude v. 20. the Christian calling an holy calling 2 Tim. 2.9 The Scriptures are holy Rom. 1.2 The Law is holy and the commandment holy Rom. 7.12 The Christian conversation an holy conversation 2 Pet. 3.11 In a word whatever is either a part of the Holiness it self or tends to make men Saints and holy ones of God 2. The Holiness of persons is that part of God's Image remaining in the Saints whereby they become like unto God holy as he is holy it is a godly walking in the light of God's Saints an Heavenly Communion and Society in the Love of God's Spirit A Conversation well pleasing unto God delightful to the blessed Angels beseeming and worthy of men As for natural things they have neither holiness nor unholiness in themselves but they get a name only from the use of them To the pure all things are pure but to them c. Tit. 1.15 But of it self nothing is common or unclean So the Apostle Rom. 14.14 I know and am perswaded that there is nothing unclean of it self So that what we read Job 15.15 The heavens are not clean in his sight however in many mens mouths yet ought to receive the true estimate according to God's own judgement Job 42. for 't is the speech of Eliphaz against whom the Lord is angry as also with the other two friends of Job as he saith vers 7. My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Joh hath Now among the things which Eliphaz spake unrightly of God this may be one That the heavens are not clean in his sight for besides that the heavens are the work of Gods hands Psal 102.25 and all his creatures very good Gen. 1. The heavens are the throne of God Act. 7.49 And God's will is done in heaven Matth. 6.10 We read no where in all the Scripture this testimony of Eliphaz only excepted that the heavens are unholy and unclean Besides all this the Prophet David calls the heaven holy Psal 20.6 He will hear him from his holy heaven or the heaven of his holiness This Holiness we are to follow i. e. eagerly and earnestly to pursue as was shewn before I shall repeat nothing but only shew wherein Holiness is to be followed for whereas some restrain Holiness to some certain actions Holiness is more large and is exercised in holy things spiritual words good Doctrine Psalms Hymns spiritual Songs and praises of God the godly ways of our Callings wherein we serve God with a pure heart a good conscience and in an holy life So that Holiness informs the whole Christian mans Conversation The Reason of this is considerable 1. In regard of God it is his will 1 Thess 4.3 and with this will we ought with all readiness to comply that it be done willingly if we enquire into a Reason of that Will for surely God's Will is not unreasonable or indeliberate it is for the most Noble and Honourable end and most profitable unto us that may be that he might assimilate us and make us like unto himself so he reasons Be ye holy for I am holy 2. A second Reason is in regard of our selves and that in regard of a double necessity 1. Praecepti of Precept in answer to the will of God which inferrs our Duty 2. Medii of means expressed in the Text Without which no man shall see the Lord. As he which hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy 1 Pet. 3.5 But it seems this exhortation is to a thing impossible an so ipso facto no Duty for the seven Angels Apoc. 15.4 sing thus unto the Lord Who shall not fear thee O Lord and glorifie thy name for thou only art holy Now if he be only holy what hope have we to be so But for our comfort in the verse before he is called the King of Saints Saints therefore and holy ones there are and why may not we be such 'T is true God alone is holy as he is said to be only good i. e. essentially and properly There is none good but God Matth. 19. None holy but he he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet many men and Angels are and may be truly said to be good by participation of his goodness and holy by the participation of his holiness as the Scripture speaks Heb. 12.10 2. Again here it may be doubted we are exhorted to follow peace with all men is this second exhortation of equal extent with the first must
we follow also holiness with all men Surely we must if it be Holiness truly so called for we ought ever to follow that which is good both among our selves and toward all men 1 Thess 5.15 But there is a kind of made and counterfeit holiness which some in all ages have chosen to themselves whereby they cover their hypocritical and wicked hearts and that holiness they think more worthy and prefer it before the Commandments of God Matth. 15.3 9. The learned Scribes had taught the people that the Holiness of the Temple was such that to promote the wealth of it they should be excused from honouring their decayed Parents So that they told them when they came to ask for relief it is Corban with which thou shouldest be relieved by me Col. 2.18 20 21 22 23. This kind of made holiness as most things which men make themselves puffs them up and makes them proud The Prophet speaks of such a proud people who under pretence of a false holiness despised others Esay 65.5 They say stand by thy self come not near unto me for I am holier than thou Such an one was the proud Pharisee Luk. 18. Such a generation the Wise man describes Prov. 30.12 A generation pure in their own eyes yet they are not washed from their filthiness with these we must not follow their made invented and counterfeit holiness with whom we must the Apostle tells us 2 Tim. 2.22 Follow righteousness faith charity peace with them that call on the Lord out of a pure heart follow holiness with such as these David professeth himself a follower of Holiness with such as these I am a companion of all them that fear thee and keep thy commandments But why are we urged so much to follow Holiness It is not of him that willeth nor of him that runneth nor of him that pursueth and therefore why should I so pursue after it Answ 'T is true 't is neither of him that willeth nor of him that runneth if he run and follow after his own will if he run his own course and in his own way Thus we understand he who will save his life shall lose it viz. if he will save it his own way and by his own power But it 's added sed miserentis Dei Rom. 9. as Esau got not the blessing by willing and running to catch his Father some Venison but Jacob obtained the blessing through the preventing Grace and Mercy of God Thus the young man Matth. 10.17 came running to our Saviour and asked him what he should do that he might inherit eternal life Our Saviour points him to the Commandments Tush he had run them over as many of us do by rote with an outward and litteral meaning whereby they can profit nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 19 20. what want I yet how much short come I of the mark so properly Alas he had run far out of the way yet his intent was good for our Saviour loved him Mar. 10.21 and therefore tells him how far he fell short yet thou lackest one thing c. If we must follow after holiness then is holiness fled and gone away from us we follow nothing but that which is gone from us Vltima Coelestùm terras Astraea reliquit I complain not of the want of holiness in outward things as Temples made with hands I complain not that holiness is gone from them that our Churches are prophaned by talking jesting jearing the holy Communion Table is prophaned by sitting upon it and standing upon it which a man would not think fit to be done upon his own Table at home that there may be found as much reverence in a Play-house as in a Church and that holiness therfore is gone from thence for my part though I wish better behaviour amongst us when we meet to perform holy duties I place not holiness in wood and stone but where it ought to be the Body Soul and Spirit shall we find it in them Look what puddles what sinks many men make of their own bodies by intemperancy gluttony drunkenness whoredom what rotten and noysom Sepulchres they make their throats their throat is an open Sepulchre breathing out the loathsome stench of dead works with their tongues they have used deceit the poyson of aspes is under their lips their mouth is full of cursing and bitterness horrid oaths and hell-bred blasphemies their feet are swift to shed blood Where 's our holiness surely holiness cannot be where there 's so great prophaneness but these you will say are known prophane men 't is true they are so Well let us make a narrow search into our own souls we who conceive our selves to be Religious and Holy let us deal impartially with our selves Is there no hatred no variance no emulation no strife no sedition Is there no revenge no pride no covetousness Lay thy hand upon thy heart man and speak freely art thou guilty or not guilty Canst thou discern others filthiness of their flesh and canst thou not discern the filthiness of thine own spirit which is the greater pollution in Gods sight where then is thy holiness holiness is a separation as well from the pollution of the spirit as of the flesh wherein then doest thou excell them they are excluded the kingdom of Heaven for their filthiness of their flesh and thou shalt be excluded thence for thy filthiness of spirit Galat. 5.19 20. 2. If we must eagerly pursue and follow after holiness it follows that we are yet much short of it The Apostle Rom. 3.23 having heard both the Jew and Gentile pleading for themselves and condemning one another as we are wont to do impartially concludes both guilty For all saith he have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are fallen short of the Glory or the glorious grace of God Rom. 3.23 3. 'T is no remiss no slow no easie pace that 's required to the prosecution of holiness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. eagerly earnestly with all our strength to follow it with our utmost endeavour to make it our business The principal thing we have to do in this world so the Apostle terms it so run that ye may obtain And he adds a motive that may stir up our best activity Every man that strives for mastery is temperate in all things now they do it to obtain a corruptible Crown but we an incorruptible And to shew that this is feasible he propounds himself an example I therefore so run not as uncertainly so fight I not as beating the air but I keep under my body and bring it in subjection if all men would thus fight the war would be presently at an end 1 Cor. 9.25 This reproves us all that with this eagerness and earnestness we pursue not after holiness 't is the common fault of us all more or less for either we stand at a stay after we have attained some small measure of it or if we go on in our pursute of holiness
two or three are gathered together in his Name Matt. 18.20 Contra Ezech. 12.22 Jesus Christ is the subject or object of all Divinity about which all the Articles of the Christian Faith are conversant For 1. Belief in God the Father hath necessary reference unto the Son And the Maker of Heaven and Earth made all things by his Son Hebr. 1.2 2. Then followeth belief in Jesus Christ c. 3. Belief in the Holy Ghost refers also to the Son for the Holy Spirit breathes from the Father and the Son 4. The Holy Catholick Church and communion of Saints and remission of sins all belong to that mystical body whereof Christ is the Head nor can they be obtained or had without Christ his Spirit gathers the Catholick Church for to him the gathering together of the people is Gen. 49. 5. His Grace of Love and Life unites the members of his body the communion of Saints Eph. 4.16 6. His merit hath obtained remission of sins for he gave himself for our sins Gal. 4.4 7. The Resurrection of the body cannot be without the Resurrection of Christ the head who is the first fruits of them that sleep 8. And life everlasting is the gift of Christ who himself saith I give unto them eternal life Joh. 10.28 Observ If Jesus Christ be the same to day then is he present with this present generation even that wisdom and righteousness and life and power of God Emmanuel God with us Matth. 1. Repreh 1. How unjustly then do we complain I speak not of Children but such as pretend to be grown Christians that we are ignorant of God and Christ Is not he the wisdom and that present with us to day in thy mouth and in thy heart Rom. 10. Christ the unction teacheth all things 1 Joh. 2. Repreh 2. Why complain we of weakness and infirmity Is not Christ the power of God and is he not present with us Is not this the day of his power Psal 104. Psal 110.3 And therefore Gabriel that is the power of God he brings the first news of him who breaks the serpent's head the plots and power and strength of the tempter in us and dissolves his works in us and casts him out Joh. 12.31 Now is the judgement c. now this day 3. Why are we so unrighteous and unholy in our lives Is not Jesus Christ the righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our righteousness Emmanuel God with us Hath not Jesus Christ given himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Gal. 1.4 If God be with us who can be against us we say this in regard of outward enemies and is it not as true of inward Jesus Christ is the same to day Where O where shall we find him The foxes have holes and the fowls of the air have nests but the son of man hath not where to lay his head He is the Love of God Col. 1. Where is that Love to be found if any where As the members being many c. So also is Christ Where shall we find that heroical love of enemies which he commanded and exemplified in himself Yea where is that member-like Love Do not men love one another only for the mutual promoting of temporal advantages Consol To the true Christians Jesus Christ is present with them Hence it is that he is called Emmanuel Matth. 1. and he promiseth his Disciples that he will be with them to the end of the world Matth. 28. Even to the end of time till time be no more and to the end of the evil world that they might overcome it 1 Joh. 5.4 O but if the Lord be with us why is all this evil befaln us c. Judg. 6.13 Jacob was in this strait Gen. 32.9 Thou saidst unto me return unto thy land and to thy kindred and I will do thee good Where doth the Lord make this promise unto Jacob Gen. 31.3 Return and I will be with thee for the Lord to be with us it 's all one with this the Lord will do thee good What then if Esau the earthly man arise against thee with an army of earthly thoughts and lusts if the Lord be with us who can be against us But alas I find it otherwise Esau prevails 2 Chron. 15.2 When Asa had now smitten Zerah the Ethiopian Azariah meets Asa and tells him The Lord is with you while ye be with him while ye fear him believe on him trust in him love him and obey him if thus thou be with him he will be with thee and the man of the earth shall be no more exalted against thee Psal 10.18 Observ 2. See then a necessary duty requisite in the Minister of Jesus Christ which should preach Jesus Christ unto men If Jesus Christ be yesterday and to day then he who shall preach Jesus Christ must in reason know him both yesterday and to day he must know him hidden in the Ceremonies of the Law know him shadowed in the figurative speeches and similitudes of the Prophets in manibus prophetarum assimilatus sum know him reveiled yet veiled and hidden too in the parables of the Gospel But above all he must know him and find him in himself He must know him and find him as a treasure hidden in the field Matth. 13.44 A treasure and greater and more rich than all the riches of the world In comparison of which gold is as a little sand and silver as a little white earth because all good things come with it Wisdom 7. And there it is not said to be a treasure of Gold and Silver or such as Jeremy speaks of Jer. 33. A treasure of Corn Barley and Honey c. But it 's an universal treasure for as the heavenly bodies contain in them virtually say the Naturalists the powers and perfections of all bodies and the Sun and Sun-beams contain virtually all the powers of plants and seeds so a Kingdom contains all wealth for what wealth is there but it 's contained in a Kingdom And the Kingdom of the Heavens all the Heavens which are all one with the Kingdom of God what treasure contain they not And what is all this treasure but the Power of God and the Wisdom of God And what that is ye read Hab. 3.4 1 Cor. 1.24 even Jesus Christ even God himself the Saviour Esay 45.15 A treasure hidden from the wise and prudent Matth. 11. hidden from them who are so wise in their own eyes that they think they know all things yet who stumble and take offence at whatsoever is not already in their own heart Prov. 18. and 't is hidden in the field And why in the field He who will find it must go out of his house out of himself our Lord lead him whose eyes he would open and shewed this treasure out of the crowd 't is to be had in the field in solitude and retiredness not
for God must first be known which is an act of wisdom and being known be worshipped which is a duty of Religion therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the first of these is defined by Mercurius Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to use the Apostles words the doctrine which is according to Godliness because it doth instruct us how to think of God aright and how to live according to his Law in holiness But being taken for the second this knowledge is reduced to practice for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the doing of the work which in the sight of God is acceptable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in sence though not in sound the same for pure and undefiled Religion before God and the Father doth consist in doing good and in eschewing evil 1 Pet. 3.11 in works of Charity and to use the School-mens phrase in works of innocency for to visit the fatherless and widows in their affliction is reduced to the one and to keep himself unspotted of the world is referred to the other 1. The first thing in which pure religion and undefiled before God and the Father doth consist is this to visit the fatherless and widows in their affliction for religion saith Alexander de Hales makes us conformable unto him to whom our religion tends now to visit the fatherless and widows in their affliction is in the Father and the Son to whom we do direct our service a work most eminent for God is pleased to stile himself a Father of the fatherless and a judge of the widow Psal 68.5 for as a Father he provideth for their relief and maintenance Psal 146.9 And as a Righteous Judge he doth protect the Widow and defend the Orphan Deut. 10.18 For ye shall not afflict any widow nor any fatherless Child saith the Lord for if ye afflict them in any wise and they cry unto me I will surely hear their cry and my wrath shall wax hot against you And ye shall perish with the sword and your wives shall be widows and your children fatherless Exod. 22.24 The Prophet Baruch proves that the Gentiles Gods are Idols because they can shew no mercy to the widow nor do good to the fatherless But there are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one Be as a father unto the fatherless and as an husband unto their mother so shalt thou be as the Son of the most high and he shall love thee more than thy mother doth Ecclus. 4.10 The fatherless and widows are the fittest objects of compassion for such are most exposed to misery and in their tribulation to shew mercy and do good to such God doth both command and recompence And seeing Love unfeigned is pure and undefiled Religion before God and the Father St. James doth instance in this particular work of Mercy as in a singular act of Charity which doth include the other duties which brotherly Love requires for by visiting the fatherless and widows in their affliction the bodily and spiritual works of Mercy yea the doing of good to all that are in want yea our whole duty to our neighbour saith the Gloss is signified all which is fulfilled in this saying Thou shalt love thy neighbour as thy self Gal. 5.14 But some having swerved from this are turned aside unto vain jangling and think that faith can make them pure and undefiled though Charity which is the life thereof be wanting But though I have all Faith saith St. Paul so that I could remove mountains if I have not Charity I am nothing 1 Cor. 13.2 For as the body without the spirit is dead so faith is dead if Love which is the life of faith be absent For if a man have no works what doth it profit him to say he hath faith can faith save him Jam. 2. Our hearts I do confess by faith are purified according to the Apostles Doctrine Act. 15.9 but this is not a dead but a living faith this is not faith alone but faith which works by Charity Gal. 5. For ye have purified your souls saith St. Peter in obeying the truth through the spirit unto unfeigned love of the brethren 1 Pet. 1.22 Therefore if a brother or sister have need being naked or destitute of daily food and he which hath this worlds goods shutteth up his bowels of compassion from them how hath he the faith which maketh the conscience pure how dwelleth the love of God in him how can he conceive himself Religious who hath no Charity in which Religion stands therefore farre litet qui thure non potest let every one stretch forth his hand unto the needy and according to his power exercise himself in works of mercy Let every one when he hath opportunity do good to all but especially to the Saints which are upon earth even unto such as do excell in virtue For as there is a curse denounced to such as do devour widows houses and for a pretence make long prayers to such as exercise themselves in oppression wrong and violence under a pretence of Religion Zeal or Sanctity so unto such as are merciful as their heavenly father is merciful there is pronounced a blessing For unto such the Truth will say Come ye blessed children of my Father receive the Kingdom prepared for you from the beginning of the world for I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee sick or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Matt. 25. 2. Secondly the second thing wherein consists the upright service performed to the God of Truth is innocency The pure and undefiled Religion before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted of the world It is not that which is without but that which is within which doth defile the man Therefore not the outward world but the inward world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the world of which the Apostle in the Text doth speak For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2.16 That is luxury covetousness and pride for this world is wholly set in wickedness 1 Joh. 5.19 Now the end why Christ our
established this right unto Governours being a servant of Rulers Esay 41.7 And his Apostles by precept Rom. 13.1 Tit. 1. Pet. By example Act. 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Festus were a partial and unjust man a respecter of persons as appears Act. 25.9 yet Paul gives him the stile and title due unto his place Whence it appears that they who do not give honour to whom honour is due they are respecters of persons and judges of evil thoughts Nor do they so say and so do as they who shall be judged by the Law of Liberty Should any of your children come to you irreverently and without giving you due respect according to the commandment yet being reproved should say Father I honour you in my mind though I do not express it by any sign of Honour as bowing the knee or putting off the Hat would you take this for a good answer I believe not Though some I know upon a religious account exempted children from honouring their Parents and thereby came directly within the number of those to whom our Lord speaks Matth. 15.6 Ye have made the commandments of God of none effect by your tradition Exhort So say and so do as they who shall be judged by the Law of Liberty Beloved consider we are all and every one of us saying and doing somewhat if we so say and so do we do well Remember what the great Judge will then say Come ye blessed of my Father ye gave me meat ye gave me drink ye took me in ye cloathed me ye visited me ye came unto me They who had so done had forgotten that they had so done but the Judge had not forgotten For a book of remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3.16 And are their words and works forgotten think we who neither so say nor so do c. Doth not the Judge as well take notice of our omissions what we so say not and so do not as of sinful acts and words Doth he not say to such Depart ye cursed into the everlasting fire c. Ye gave me no meat ye gave me no drink ye took me not in ye visited me not Is there not a book of remembrance wherein all our evil words and works are written which have not been so said and so done Dan. 7.10 The judgment was set and the books were opened And what comes of it we read Revel 20.12 The dead were judged out of those things which were written in the book according to their works for we must all appear before the judgment seat of Christ to give an account of all that we have done in the body whether it be good or evil 2 Cor. 5.10 Beloved it is our partial self-love which perswades us that our sins are forgotten but our well-speaking and well-doing are remembred that our words are but as the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our evil works are passed and gone and God is merciful Whether we believe it or believe it not most certain it is that what ever we say or do is upon record All our words all our actions they either build us up in our holy faith or else they raise a mass and heap up a building like that which Israel built in the time of their thraldom in Aegypt or what Edom built Malac. 1. The webb which we our selves weave must be ravelled by our selves The best end of it is repentance The same time runs out as well in so speaking and so doing as in evil speaking and doing Our Apostle gives us excellent counsel Jam. 1.19 If the Father hath begotten unto a good will Wherefore let every man be swift to hear to learn what we ought to speak and do but slow to speak slow to wrath Slow to speak the wise Pythagoras enjoyn'd his Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of silence 2. Slow to wrath this is a Precept as necessary for so doing for the wrath of man worketh not the Righteousness of God We have a good salutation which may be helpful this way as when we ask one another how we do I suppose we mean not only how we thrive in our bodies but in our souls and spirits also as St. John to Gaius I wish above all that thou prosper and be in health as thy soul prospereth 3 Joh. 2. Paul and Barnabas would give the Brethren a visit in all the Cities where they had preached the word of the Lord to see how they do they had preached but what had the other done that they went to see And surely this was the end of Episcopal Visitations of old not that they might see whether the Church or Chancel were in repair or not which was all it came to at last but to enquire how their souls prospered how they spake and how they did whether according to the word they had heard yea or not And the Latine hath as good a farewel Vale be strong in doing well and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and able and the Hebrew added to the end of the Books in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong as if they should say ye have read or heard what the will of the Lord is Be strong now so to do and so to speak as they who shall be judged by the Law of Liberty NOTES AND OBSERVATIONS UPON JAMES II. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar THe discovery of Christ yesterday Hebr. 13. is a business of that extent and largeness that it requires more than one man's life and pains to perfect it I conceive it therefore very expedient that for brevity sake I make choice of some such Scripture as presents unto us many such types together and such is that Jam. 2.21 Wherein we have Abraham the friend of God and God's Priest offering up his Son Isaac for a Sacrifice to God upon the Altar Abraham the friend of God the Priest Isaac the Sacrifice and Altar all met together in the Text and with them three necessary arguments of Christian Religion 1. Faith 2. Good Works And 3. Justification The whole Chapter contains a twofold Dehortation 1. From partiality and respect of persons in the Faith of Jesus Christ 2. From an unprofitable uncharitable dead devilish Faith This Dehortation the Apostle inforceth from the examples of Abraham and Rahab the former is the Text. 1. Abraham had his Son Isaac 2. Abraham our father was justified by works when he had offered up his Son upon the Altar 3. Abraham offered up his son Isaac upon the altar 4. We see how faith wrought with his works 5. By works faith was made perfect 6. The Scripture was fulfilled which saith Abraham believed God c. 7. Abraham was called the friend of God 1. Abraham had his Son Isaac Observ 1. Abraham's God makes good his promise to Believers the children of
unto Faith where there are fruits and works contrary unto faith 3. Abraham offered up his son Isaac upon the Altar The History is very well known Gen. 22. Doubt But how can he be said to have offered up his son who yet was not offered up but preserved alive To offer therefore is here taken pro actu destinato inchoato non perfecto as much as lay in him he offered up his son he bound him he laid him on the Altar he drew the sacrificing knife to slay him He did all he was commanded which he had not done unless he had done also what he was counter-manded Reason 1. In regard of God his precept unto Abraham 2. In regard of Abraham his Faith and obedience complying with Gods Precept Observ 1. The mighty power of Faith it conquers the greatest temptations The Jews observe that Abraham was ten times tempted of God 1. To forsake his Country 2. To go into Egypt 3. When his Wife was taken from him 4. When severed from Lot 5. When he overcame the Kings 6. When he cast Hagar out of doors great with child and that by him 7. When being old he must be circumcised 8. When his Wife was taken away by Abimelech 9. When again both Hagar and Ishmael must be put out of doors 10. When he must offer up Isaac These were all temptations but not one so called but this the greatest of all Abrahams Faith conquered all Observ 2. Abrahams belief of God's command and that one of the most difficult that ever God gave unto man so many words so many darts so many goads pierce his heart Take now not an Ox or Sheep But 1. Thy son if thou hadst more thou mightest give one for many 2. Thine only Son 3. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son not a son as the Jews proverb is let him sink or swim O but this was thy Son whom thou lovest and he most lovely 4. Isaac thy joy thy delight the son of thine old age in whom all thy hopes all the promises of God were comprised take Isaac 5. Offer him up May not a servant do it No thou thy self 6. And for an whole burnt offering not one part of him left all must be turned into Ashes 7. And all this forthwith 8. Yet he must be tryed three days he must go three days journey tempted sometime with the command sometime with the Love of God love of the flesh present delight future bliss All these were as if Abraham indeed had been to be offered not Isaac by faith Abraham obeyed this most horrible command O with what courage did the good man overcome all this So that we may say of him what Pyrrus said of Fabritius that it 's more easie to divert the Sun from his course than Fabritius from his purpose Observ 3. God accepts the will for the deed He offered up c. See Notes before in Jam. 1.22 Repreh 1. The perverse and presumptuous imitation of the great God in his commands proceeding from his Soveraign Power Herein Satan will be like the Highest Hence came the offering unto Molech Repreh 2. A strong eviction of our great unbelief and disobedience Abraham being commanded believed and readily obeyed this command as to man most horrible most unreasonable though God according to his absolute power might command that same The Lord gives no such commands to us it came not into his heart Jerem. This command to us is unreasonable he propounds to us most reasonable commands what sacrifice so reasonable as the offering up of our bodies Rom. 12.1 our resignation of our selves in our reasonable service yet who offers up this sacrifice who offers up a sorrowful spirit a contrite heart Psal 51. And if we be so backward to offer up our bodies quid dicam in crucem tollere What shall I say of taking up our cross daily and following our Lord if the Prophet Elisha had commanded us some great thing oughtest thou not to do it c. If Elisha God our Saviour command c. Wash and be clean This is so reasonable that Mich. 6.6 7 8. Esay 1 16-20 Love thou the Lord it 's an argument of forgiveness There is no doubt but Simon the Pharisee though a Leper unclean himself yet will condemn thee for a sinner They who are yet under the Law will condemn those who are under grace Eli accounted Hannah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like these are those who perform blind obedience to their presumptuous superiours who usurp an absolute power over them Cassian reports of Matius an Abbot who at the command of his Superiour would have cast his son of eight years old into a River and drowned him An Example admirandum nay demirandum magis quam imitandum as that which exceeds all the lawful bounds of precept and obedience for no superiour can command the death of his inferour without just cause warranted by the Law of God And therefore there was more blindness than due obedience in submission to such commands So that to countenance this rash folly of the Abbot there was great need to feign a Revelation declaring how acceptable the fact was to God Hac eum obedientiâ Abrahae patriarchae opus implesse But we have a more sure word of prophecie according to which sammum vitae necisque Dominium The absolute power of life and death belongs to God only Like to these are they who dare impose upon the life of men their opinions and dictates for God's Oracles which they have received from mortal men or false collections of their own out of the Word of God The Apostle who I am sure had more authority than they all he disclaimed all such usurpation of rule over the hearts of men 2 Cor. 2.24 Mysticé Abraham offered up Isaac his son upon the altar The Letter hath offered us somewhat for our edifying but the Spirit will afford us more Who doth Abraham figure but the great and high Father God the Father Who is Isaac but a Type of Jesus Christ whom the Father spared not but delivered up to death for us all Rom. 8.33 And what was the Altar but a figure of the Cross of Christ for so Mount Moriah had three divers tops 1. Upon one of which the City of David was built 2. Upon another Solomon's Temple 3. Upon the third Isaac was offered and afterward our Lord was crucified This is affirmed by divers of the Ancients August de Civitate Dei lib. 16. chap. 32. Hieronimus presbyter scripsit se certissimé à sermonibus Judaeorum cognovisse quod ibi immolatus sit Isaac Adam sepultus ubi postea Christus est Crucifixus Exhort Let us offer up our Isaac upon the altar And what is our Isaac but our joy What is the Altar and what is the Cross but the patience of Jesus Christ Unto thee then be it spoken Abramida O thou son of Abraham if thou wilt prove thy self to be so by doing the works of Abraham offer
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
Spirit of God that they would labour for it Are there not some that have not so much as heard whether there be an Holy Ghost Motives 1. From the excellent effect of it 1. Spiritus ipse docet the Spirit it self teacheth 2. Besides it is Sanctificationis adoptionis spiritus the spirit of sanctification and adoption 2. From the necessity of it Rom. 8.9 He that hath not the spirit of Christ is none of his All the vessels of the Tabernacle must be anointed with oyl 3. Were there such a drought as in Eliah's time 1 King 17. we would be sensible of it Examples Psal 42.1 and 143.6 As the Hart panteth after the water-brooks Notes or Marks of the Spirit 1. He that hath the Spirit is not sensual Jude v. 19. If we live in the Spirit let us walk in the Spirit Gal. 5.25 2. Gal. 5.22 They have the fruits of the Spirit they propend not to their own wisdom scientia inflat they purge out the old leaven who would put precious liquor into a stinking vessel or what wise Huswife drink into a musty cask Means To enjoy it 1. hearken to the whisperings of it 1 King 19. 2. Pray for the Spirit Luk. 11.13 confirmed by the comparison of God with an evil man But he must be a child of God that prays for the Spirit otherwise if he be full of all wickedness he is a Son of the Devil Exhort 2. To those that have some measure of the Spirit that they would labour for a greater measure Are there not many who walk in a latitude and think they have enough of the Spirit already like the false Prophets speech to Michaiah and Hananiah to Jer. 28.1 2. 1. Because a man may believe and yet want the full measure of the Spirit Joh. 7.39 Ephes 1.13 Act. 5.32 and 10.43 44. and wanting that measure may be none of Christs Rom. 8.9 that 's properly called Christ's Spirit 2. It is to become more and more like unto God Ahabs Prophets no question thought themselves to be full of the Spirit because they gave heed to Spirits of errour 1 Tim. 4.1 Empty vessels ye know sound most when they that are full are silent and the shallow rivulets make a greater noise than the deep and fullest streams Shall we try these great professors of the Spirit by some signs 1. They fast they pray they receive the Sacrament they hear many a Sermon and repeat it this is the cracking of a vain-glorious Pharisee 2. They have the means This is a fulness but so as a bladder is full but of wind this knowledge puffeth up it satisfieth not But how we may be filled with the Spirit may be considered in Analogie to a thing to be filled Something is required in the thing to be filled and filling 1. In the thing to be filled is emptiness the widow must bring vessels empty vessels for there is a wo denounced against them that are full Luk. 6.25 Oportet inaniri quod implendum est which must be of all things in the vessel because intus existens prohibet alienum there must be an emptiness of our selves an emptiness of our Will our Self-love and Intention 2. Of all things contrary to the liquor we are to pour into it so that if we must be sealed with the Spirit of Promise we must become unsealed of those seven seals Rev. 7. and so resign our selves wholly up to God to be sealed anew by his holy Spirit to be guided by him to be filled by him The more empty a vessel is of water the more wine it holds The Lord complains Isa 1. Vinum tuum mixtum est aqua we relish not the drink that tastes of the cask and shall we think God will be pleased with any thing Would any man pour precious liquor into a sink or musty cask and shall we think God more prodigal of his holy Spirit than we of our worst liquor After this emptiness the Spirit of God fills us for it abhors emptiness as well as nature and unless we be thus filled the evil Spirit returns and finds it empty swept and garnished 2. In the thing filling accommodating and fitting of it self to all parts of the vessel Receive the Word with meekness saith Jam. 1.21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum internum the ingrafted word As a key of an Ash will consume the Willow and grow up instead of it so that it assimilates the stock into its own nature so the Word and Spirit of God doth assimilate to it the man that receives it Thus young Joseph revived old Jacob Jacob was as dead before Gen. 45. end 3. It must be a chosen vessel to bear Christ's name a Disciple of Christ It must be united and fitted together These in the Text were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we must come 1. To humility ye know that when we would fill a vessel at the well we incline and sink our vessel otherwise we cannot fill it and we must humble our souls and vessels and sink them into the well of living Water God teacheth the humble Psal 25. Submission God gives the Spirit to those that obey him Act. 5.32 'T is every valley that shall be filled so the confluence of all mercies is to the loving souls the graces of the Spirit are here most glorious as brighter colour upon a deeper ground 2. There must be desire to them that desire filling is only promised Matth. 5.6 Blessed are they that hunger and thirst after righteousness for they shall be filled and he hath filled the hungry Luk. 1.53 3. Soundness which is the bottom of our vessel and sincerity in receiving the Spirit and retaining it Sincerum est nisi vas quodcunque infundis excessit For by this means by approbation of thy sincerity he pours in more precious liquor Do not you do so before you will pour strong drink into a vessel ye pour water to try whether 't will hold that or no So our Saviour commanded those servants that attended at the Wedding Joh. 2. to fill the water pots with water ye know what came of it he turned it into wine So must we expect upon the faithful retention of the common gifts of the Spirit Take therefore the Apostles exhortation Heb. 2.1.4 we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak or let it slip 1. They that were filled with the Spirit were of Christ's followers 2. All together in one place 3. Sitting quiet noting quietness of mind 4. All of one mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were full of the holy Ghost and art thou full of all wickedness a child of the Devil Tohu and Bohu empty and void I beheld the earth and behold it was Tohu and Bohu Jerem. 4.23 he made it not to be empty but to be inhabited Esay As a skilful Musitian that plays on an Instrument hath a sound answering to his mind So here the Spirit gave utterance and they spake accordingly 〈◊〉 〈◊〉
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