Jews Acts 7.51 Ye have alwayes resisted the Holy Ghost nay not only they but their Fathers before them how gracious was the Lord unto them Surely they are my people Isai 63 8-10 but they rebelled c. surely the Lord draws man with the cords of a man even with such as the man is fit to be drawn by he does not tow him on with violence or draw him against his will as with cart ropes like an horse or mule Psal 32. yea a beast is more easily allured and encouraged with love and gentleness than violently forced and driven Much less can the man be drawn by other cords than befit a man There is a generous principle in man rather to be gently perswaded induced and led than to be forced by violence as indeed he cannot be No you will say what Grace then was that wherewithal Paul was drawn was not that force and violence Surely no let us examine that Grace Paul had a light from heaven that shined round about him Act. 9.3.18 and was not this violence Surely no what if I shall demonstrate the like in the conversion of any sinful man in thine The Holy Spirit saith to thee To day if thou wilt hear his voice the day light now shines unto thee thou hearest the Lords voice outwardly and inwardly and that reproves thee that thou hast persecuted Jesus even crucified him and slain him for while we are sinners he dies Rom. 5. This voice of the Lord mollifieth and melts thy hard heart and causeth a sweet compliance with the Lords will Lord what wilt thou have me to do The Lords voice directs thee to Ananias and what is Ananias but the Grace of the Lord which indeed by Metathesis is the same name yea and the same nature with Johannes the Grace of the Lord. This Grace of the Lord preventing thee there falls from thine eyes as it were scales even the false notions the misunderstandings of the Scriptures and thou receivest thy spiritual sight Yes but was not this an irresistible work No the Apostle himself making relation of his own conversion Act. 26.18 19. I was not disobedient saith he unto the heavenly vision To be obedient or disobedient all men know is purely voluntary and such was Paul's Conversion here otherwise surely Paul might have said as Tully Fatalis quaedam calamitas incidisse videtur humana consilia divina necessitate esse superata O Agrippa this was a force and violence that came upon me against my will I could not withstand it it was an irresistible work No he saith not so but I was not disobedient unto the heavenly vision I did not by contumacy resist the heavenly vision as the Syriack hath it He was left free as thou and I am To day if ye will hear his voice harden not your heart The Day light shines unto me the voice of the Lord sounds unto me admonisheth me reproves me c. I was not disobedient unto the heavenly vision Observ 7. If we would still be taught by Christ and effectually hear the voice of our Teacher we must not willingly and willfully harden our hearts by known sins these cause our Teacher to depart from us Jer. 6.7 8. As a fountain casteth forth her waters so she casteth forth her wickedness Be thou instructed O Jerusalem lest my soul be loosed from thee Hos 4.4 Hebr. 10.38 39. The just shall live by faith but if he the just man draw back my soul shall have no pleasure in him Repreh 1. Who harden their hearts against means c. Repreh 2. Who hear the voice of the beast yea of the Devil 3. The Holy Ghost saith to the Hebrews that in the provocation or in the day of temptation in the wilderness Their Fathers tempted him proved him and saw his works forty years Herein the Holy Ghost sets down the sins vers 8. and the sinners vers 9. As for the sins they are two here named and these set out by the place where they were committed in the wilderness As for the sinners vers 9. we have them set down in relation to the Hebrews their Fathers and their sinful acts they tempted God they proved him and the aggravation of these sinful acts 1. From their knowledge of what might have inclined them to better they saw Gods works 2. From the duration and continuance of time forty years all which we may resolve for our more distinct handling into these particulars 1. The Fathers of the Hebrews hardened their hearts in the provocation in the wilderness 2. They hardened their hearts in the day of temptation in the wilderness 3. Their Fathers tempted God in the day of temptation and they proved him in the wilderness 4. All this they did though they saw his works 5. All this they did though they saw his works forty years 1. The Holy Ghost saith that the Fathers of the Hebrews hardened their hearts in the provocation in the wilderness Who these Fathers of the Hebrews were ye read in Exod. 17.1 where the story is related 2. What it is to harden the heart I have shewn in handling the former words So that there only remains to enquire what the place was wherein they hardened their hearts which is set down 1. Generally in the wilderness 2. Specially in Meribah or in the provocation in the wilderness ãâã ãâã ãâã ãâã ãâã a place rarely if at all inhabited The word used by the Psalmist is ãâã ãâã ãâã ãâã ãâã which is one third part of the lower world which the Jews divide into three parts ãâã ãâã ãâã ãâã ãâã 1. The habitable part of the world called by the Greeks ãâã ãâã ãâã ãâã ãâã because inhabited 2. the wilderness 3. the sea 2. What part of the wilderness was this Ye find it was Rephidim Exod. 17. the 11th station of the Israelites Numb 33. that 's called in the Psalm ãâã ãâã ãâã ãâã ãâã denoting a special place which here the LXX render appellatively ãâã ãâã ãâã ãâã ãâã from their bitter contention and chiding with Moses whereby they provoked him to wrath by contending with him and not only Moses but the Lord himself also Exod. 16.8 Numb 20.2.13 Hereby also may be understood all the provocations wherewith Israel provoked the Lord and Moses Deut. 9.7 vers 22.23 24. The Reason why they hardened their hearts here or because no true good reason can be given for sin the occasion they took here was their want of water as appears Exod. 17.1 And this want of water gives aim to our whole present business and was there not a cause they were come out of Aegypt a plentiful Land and were brought by Moses into the wilderness a barren and dry land where no water is and now they and all their children and cattle were thirsty and of all natural desires men and beasts are most impatient of thirst but lay all these together they will not amount to a reason sufficient to warrant any man to sin Observ 1. Note here a
been to Christ Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere Luc Brug c. He that could have done this miraculous effect yet did it not teacheth thee to do nothing to please the Devil saith St. Ambrose 3. Though hungry yet wary he is lest Satan should entrap him in his meat The Devil takes all occasions and opportunities of advancing his own Kingdom He takes advantage of our natural necessary and lawful concupiscence thereby to hurt us Take heed he make not thy Table a snare unto thee by intemperance by drunkenness by luxury and sensuality 4. Learn from hence how to he have thy self when thou art tempted not presently to flie to humane helps nor to destroy our nature as we read of some who have made themselves Eunuchs for the Kingdom of God an unlawful way and of others who have pulled out their eyes c. Not to despair of God's help not to put God upon a miracle much less obey the Tempter but to make that wherewith we are tempted an object of vertue a vertue of necessity And thus doing thy pittance of outward bread how little soever shall bring thee to the inward bread the bread of life which is the essential word of God And this heavenly food is obtained by the outward Word whether Law or Gospel and Prayer Of the outward Word our Saviour speaks John 9.39 Ye search the Scriptures and therein ye think to have eternal life and they are they which bear witness of me This word must be highly esteemed as Job speaks Job 23.12 I have not departed from his Law I have esteemed the words of his mouth more than my necessary food This we must ruminate upon as the Israelites called it Man-hu that is What is it And then it will become Man-hu i. e. a portion as the Word also signifieth as ye have it in the Margent Exod. 16.15 The essential bread was in the midst of the Disciples when they were discoursing of it Luke 24.36 This must be done by faith Psal 37.3 By which therefore the Righteous man is said to live Habak 2.4 If thus we do Wisdom shall feed us with the bread of understanding Ecclus. 15.3 and give us the water of Wisdom to drink as the Wise man tells us Wisdom 16.25 That the Grace of God nourisheth all things according to the desire of them that pray for it NOTES AND OBSERVATIONS UPON MATTHEW V. 2 3. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã And he opened his mouth and taught them saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven WHen the Old Law was to be given by Moses he must go up into a Mountain And when the Prophet was raised up who like unto Moses was to give the New Law the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain the Mountain of his Holiness the Mountain of Essential Bliss and Happiness whence descends every good and perfect gift as from Mount Gerizim the blessings were given Hither resorted unto him the Multitudes of his Disciples Deut. 33.2 3. And hitherto let us resort unto him I invite you not to Mount Sinai the Mountain of horrible terrour and dread But unto Mount Zion whence the Spiritual Law goes forth with all love gentleness and sweetness Glory to God in the highest in earth peace to men of good will It is not of any ordinary Argument our Lord now treats but of bliss and happiness of the Kingdom of Heavens Nor is he any ordinary Teacher but the great Rabboni whom we all ought to have for our only Master even Christ O with what humility and condescent sate the King of Kings in the midst of the multitude of his Disciples and taught them his heavenly Lessons And as he imitated Moses on the Mount in giving of the Law so he follows David in the Preface to his Psalms propounding the description of the blessed man And thus our Lord propounds the chief good as the end of all our endeavours whereat all ought to aime Blessed are the poor in Spirit for theirs is the Kingdom of Heaven All the desires of men tend to bliss and happiness and end in it And therefore that is the ãâã ãâã ãâã ãâã ãâã the last end whereat all men aime to be blessed and happy Insomuch that no man is so barbarous but he naturally desires it so that the desire of it seems to be naturally implanted in us Yea Adam in Paradise enjoying much happiness desired yet to be more happy and much more may the Sons of Adam who have every day sufficient evil for the day desire some refreshing Now though it be agreed by all that bliss and happiness is desired by all yet herein most men are at a loss wherein that bliss and happiness consists Now herein is the great goodness and wisdom of our Lord Jesus seeing that he discovers wherein the true bliss consists 1. The poor in Spirit are blessed 2. The Kingdom of Heaven is theirs 3. The poor in Spirit are therefore blessed because theirs is the Kingdom of Heavens 1. Blessed are the poor in Spirit What a Composition is this Bliss and Poverty Poverty is believed to be the greatest misery and can the poor than be blessed Before we proceed farther let us examine this whether the poor can be said to be blessed A man may be said to be poor either 1. Who hath few of those outward things which the world calls goods or else 2. He may be said to be poor who is of a lowly mind Some there are who conceive those here to be called blessed who are poor in the former sense And there is some Reason for it 1. Because ãâã ãâã ãâã ãâã ãâã poor by it self and in it self considered doth not signifie such as are lowly without such addition made as here is So that our Lord may here call those poor blessed who abound not with outward wealth as v. 4. he pronounceth those blessed who mourn For there is no doubt but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue qui habet terras habet guerras yea it proves too often an incentive and nurse of vices And therefore the Apostle 1 Cor. 1.26 Not many mighty not many noble And St. James cap. 2.5 Hath not God chosen the poor of this world c. Yea St. Luke 6.20 relates our Lord's Words thus ãâã ãâã ãâã ãâã ãâã Blessed are the poor without addition of ãâã ãâã ãâã ãâã ãâã Answer It cannot be denied but that the aboundance of outward things may overcharge the heart Take heed that your heart be not overcharged Luke 21.34 But so on the contrary may the want of outward things distract the heart which our Lord supposeth when he warns his Disciples take no thought for your life Luke 12.22 And therefore Agur prayed against both extreams
give me neither poverty nor riches c. And whereas it is said that ãâã ãâã ãâã ãâã ãâã poor is never read to signifie humble and lowly it is not true for David so useth it Psal 40.17 I am poor and needy c. And 69.23 and 70.5 But therefore lest the word be mistaken some addition is made as in St. James Cap. 2.5 The poor of this world rich in faith c. And where the Apostle saith not many mighty not many noble are called he implies that some are called Although St. Luke 6.20 relate our Saviours Words ãâã ãâã ãâã ãâã ãâã Blessed are the poor yet it 's observable to whom he spake Blessed are the poor He spake to his Disciples poor in spirit And although it may be objected that ãâã ãâã ãâã ãâã ãâã ye be not in the Text yet it is necessarily understood as the Primitive in the possessive immediately following for yours is c. What then is the true poverty in Spirit It is a work of the Spirit of God upon our Spirit shedding the love of God into it according to Rom. 5.5 Which love of God being a desire of our Union with God there ariseth a desire of devesting and laying aside what ever is contrary to the love of God in us as the love of the World and the things of the World 1 John 2. An abasement of our selves in his sight Prov. 29.23 Honour shall uphold the humble in spirit a fear of offending our God Vnto this man do I look who is poor and of a contrite spirit and who trembles at my word Esay 66.2 Who in his own judgment of himself is as it were without himself who hath emptied himself of himself and is as nothing in his own sight 2. What is Blessedness Vide Not. in Psal 94. pag. 1.2 Reason Why doth the Lord Jesus pronounce them blessed who are poor in spirit There is a principal reason in the following words which I shall consider in its due place mean time some reason may be given for this truth in it self considered The poor in Spirit have these humble thoughts of themselves that they have nothing of their own nothing proper to themselves but whatever they have received it is only of free gift from their blessed Father So that all Grace flows into such humble Souls and the God of all grace gives his grace and blessings unto the lowly Obs 1. Here hath been a great mistake touching poverty in Spirit as if it should consist in rejecting renouncing and casting away all a mans outward wealth and estate out of an opinion that a man cannot have outward wealth and be poor in Spirit This hath been the Religious Melancholy of many in former Ages and there have not been wanting some Birds of Prey who have been awake to such a booty who have won them to enter with their Estates into some Monastery or other And at this day some there are who would perswade men of Honour and Estate to renounce all they have and to be one of them But will it come unto so much A good Purchase especially in regard of them who have no Conscience to labour That 's a new kind of Conscience contrary to the Apostles Rule that he who will not labour should not eat Let it appear throughout the whole word of God where any man is bound to give over any honest Calling in the World wherein God by his providence hath placed him The contrary appears clearly 1 Cor. 7.20 Let every man abide in that calling wherein he is called and v. 24. Wherein any man is called let him therein abide with God Obs 2. This discovers their perverse imitation of our Lord's words in the Text who lay them as the foundation and ground-work of devout holy beggery for hence the Order of Mendicant Fryars have their Original for their Authour St. Francis would that his Monks should possess no temporal thing in the World that thereby they might the more expeditely follow the example of our Lord Jesus Christ who said The Foxes have their holes and the Birds of the air their nests c. That speech was more divinely spoken than the Fryar understood it However let it appear where our Lord commanded his followers to devest themselves of all outward subsistence according to his example yea his example proves the contrary for he begged no man's Alms yea he and his society of Apostles had a Treasury out of which they gave unto the Poor Against this I oppose this assertion Poverty in spirit may consist with outward wealth and riches For when we so love God that no creature can separate us from the love of him yea that all the Creatures are helpful and further us in the love of him as Rom. 8. We know that all things work together for good to them that love God Such as these use the outward World and the riches of it as helpful instruments unto poverty in Spirit for no doubt such as in humility and the fear of God have and use for supply of their own necessities and others the outward goods their minds and spirits are far more expedite pure and free for the exercise of all Holy Duties Than they are or can be who want things necessary for support of life and are enforced to beg them from door to door Such as these are free and not brought under the power of any Creature or whatsoever is not God and abide in their poverty of Spirit and can say with the Apostle as having nothing yet possessing all things Benedict the Abbot saw this inconvenience and therefore he went contrary hereunto and ordained that his Monks should have plentiful Revenues and his reason was that they might more freely be vacant to their Speculations But we know well by experience that as the Franciscans might be distracted with Care and fear of want so might the Benedictines be overcharged with surfeiting and drunkenness and both frustrate of their end of their Religious Retirement and Contemplation Large provisions are dangerous incentives unto lust especially to such as live idly and spend their time ãâã ãâã ãâã ãâã ãâã even as it happens Surely as to poverty of Spirit the Religious World hath been and yet is very much mistaken in it for that looks at the Spirit and Mind whether a man be lowly or high-minded whether poor in Spirit or rich and proud of Spirit But as for the nature of true inward blessedness and poverty of Spirit there is no notice to be taken of outward poverty or outward riches the having them or the want of them Obs 3. Bliss and Happiness may in some good measure be obtained in this life c. Vide Not. in Psal 94.12 Obs 4. Hence we learn wherein the true bliss and happiness consists c. Vide Not. ubi supra Obs 5. Hence it follows undeniably that the Rich in Spirit are not blessed Proud Adam will be his own guide c. Vide Not. in Luke 9.23
blinds them they have upon them a veil of ignorance and unbelief When Saul was converted there fell scales from his eyes 4. Their sin is so great in persecuting c. that the Lord knows they cannot conquer their enmity by any offices of love and well doing therefore they have need to pray for God's help that 's the last remedy it may do it sana anchora 5. There may be hope of their persecutors themselves Obser 1. The same Precept which the second Answer distinguisheth Blessing is ãâã ãâã ãâã ãâã ãâã benedicere to speak good words to them praying Notes intercession for them against evil especially that the sin be not laid to their charge if done ignorantly Luke 23.34 Acts 7. Obser 2. There are degrees of Graces and increase of them in Christ's Disciples 3. There are degrees and increase of enmity in the Disciples enemies as 1. want of Love 2. Dislike 3. Emulation 4. Envy 5. and lesser Enmity and Disaffection 6. a full Hatred 7. an Hatred that can be no longer concealed breaks out into acts of deceit 4. As the Graces of the Disciples increase so doth the enmity of their enemies increase 5. As these degrees of enmity increase so must our Love increase in loving them blessing them doing them good praying for them 6. Pray for them that pray against you that curse you Our Lord did so Father forgive them Luk. 23.34 Stephen did so Lay not this sin to their charge Acts 7.60 And why should not we do so Thou art good and doest good That 's our method 1. to be Good 2. then to do Good Obser 2. Vertue Piety Goodness in the Disciples may be persecuted See Notes on Mat. 5.10 Obser 3. How far it 's possible men may swerve c. ibidem Obser 4. Our Lord neither by Precept nor Example commends unto us opposition or revenge c. Obser 5. The eminent estate of a true Disciple of Christ On an high hill men may see the clouds rack-below He who is on the hill of the Lord he sees all the jars and differences among men Obser 6. Here is some hope left even for those who persecute and despightfully use the Disciples of Christ yea Christ himself as he himself interprets their actions Acts 9. The Lord would have them prayed for and that by those whose prayers he will hear and grant even the Disciples of Christ The Prayer of a righteous man availes much Even they who have been the betrayers and murtherers of Christ himself they have been saved by Christ's Prayer for them Luke 23.34 Yea Paul who calls himself the chief of sinners 1 Tim. 1. and God shewed mercy to him and he shews the reason that in him Christ shewed all patience that he might be a pattern to those who should believe in him to life everlasting for so men may reason à pari nay à majori if so great a sinner yea a persecuter of Christ and Christians yet found mercy with God why may not I As a Physician in an house where many lie sick undertakes one who is the most desperately sick of all the rest and cures him all the rest will hope well every one of his own condition that he is curable This word is spoken to thee whoever thou art who hast persecuted the way of God and those who walk in it even to the death who hast mis-giving and despairing thoughts of thy self The Lord hath sent his Word the Great Physitian who hath cured him who was in a worse condition than thou art in This is no doctrine of security to lul men asleep in their sins The Lord requires his fear in such and turning unto him Ye have done all this wickedness saith Samuel yet turn not aside from following the Lord withal your heart 1 Sam. 12.20 Fear the Name of the Lord and depart from evil So will the Lord send the Son of Righteousness who shall arise upon those who fear his name Mal. 4.1 2. Pray for them that persecute you It is our Lord's Precept and no other than what he himself practised he loved and prayed for his enemies he is merciful and gracious yea the Love and Mercy of the Father it self Christ sheweth and requires more Mercy than the Righteousness of God strictly taken doth The Gospel both shews and requires more Mercy and Grace than the Law The Spirit of Christ wherewith the Saints are acted must needs be a merciful spirit a loving spirit towards all men towards the worst of men When our Lord and Master requires such hard duty of us so contrary to corrupt nature so much above man's reason and that with such confidence it 's evident that the obedience unto those hard precepts will be requited in the effect and issue of it which is to be like unto God himself who is the chief good whose aim it is to render us like unto himself O let that come to pass to every one of our souls God is our Father in Heaven 1. By Creation Adam was the Son of God Luke 3. 2. By Providence in two principal Acts 1. Conservation 2. Gubernation 3. By Regeneration In Heaven not only in this outward and visible body and so the Heaven of Heavens cannot contain him He is in all his Holy Angels and Saints all his heavenly minded ones in him we live and move and have our being God is in you of a truth God himself is called ãâã ãâã ãâã ãâã ãâã Heaven so the Heavens rule What reason can be given either for his Habitation or Fatherhood but only the counsel of his own will according to which he begat us James 1. Obser 1. Therefore Heaven is the first object of Divine Faith it 's a known Rule in the Schools A tertio adjecto ad secundum valet consequentia if our God and Father be in Heaven therefore he is Heb. 11.6 He that comes unto God must believe that he is Love our Enemies This is the brief summ of all the Commandments Sometime we read them many as Affirmative 248 Negative 365. Essay These all abridged to ten c. Obser 2. We have all one Father one God who hath made us all Mal. 2.10 So he teacheth us to pray Our Father which art in heaven Obser 3. A reason for that short Prayer God is in heaven thou art on earth therefore let thy words be few the Chald. Paraph. explains it When thou prayest let thy words be few Eccles 5.1 2. Obser 4. This infers all dependance Faith Hope Love all Faith and Hope in him all Honour A Son honoureth his Father Mal. 1. Prayer ought to be made unto him which is interpretatio spei It 's a ground of brotherly love Means Do we believe this Then add unto your Faith Vertue Dehort Call no man Father upon earth Mat. 23.9 Are we exempted then from honour to our Natural Parents No nor from honour to our Spiritual Fathers who have begotten us unto God as Paul was the Father of the Corinthians 1 Cor.
extremely perplexed himself in the Exposition of it But since all Scripture was written for our learning and the Lord Jesus who delivered the Truth in the Text hath made promise of his Spirit which shall lead us into all Truth In the Name of him who spake it and through the guidance of his Spirit which he will give to all that obey him Act. 5.32 Let us assay to find out the meaning of it The words ãâã ãâã ãâã ãâã ãâã send us back to somewhat before whereupon his speech depends and therefore the words are considerable in themselves or with reference unto the former 1. In themselves they contain the Kings Christ's general pardon proclaimed unto all men but with an exception of some from partaking of it 1. All sin and blasphemy shall be forgiven unto men 2. The blasphemy of the Spirit shall not be forgiven unto men 3. Though all sin shall be forgiven yet the blasphemy of the Spirit shall not 4. Whosoever speaketh a word against the Son of man it shall be forgiven him 5. Whosoever speaks a word against the Holy Ghost it shall not be forgiven him 6. Though whosoever speaketh against the Son shall be forgiven yet whosoever speaketh against the holy Ghost it shall not be forgiven him 7. Neither in this world nor in the world to come 8. Jesus said unto them All sin which may be referred unto every Axiom 2. With reference unto the former words v. 24. The Pharisees said he casteth out Devils through Beelzebub the Prince of Devils c. ãâã ãâã ãâã ãâã ãâã This is expresly Noted by St. Mark 3.30 ãâã ãâã ãâã ãâã ãâã 1. Quaere What 1. Sin is 2. Judging Blasphemy 3. To forgive Sin and Blasphemy One thing which made this Text difficult was the not heeding of the Three Dispensations which are very evident in these two verses as also the sins committed respectively against every person The Sin here specially understood is that which is committed properly against God the Father which that we may the better know we must consider That Man by his Fall is become far estranged from his God and at a far distance from him Esay 31.6 Children that are deeply revolted Hos 9.9 compared with v. 3. for so God is a Spirit and Spiritually minded and opposite unto man who is flesh and blood and fleshly and ungodly minded And man on his part would never return and be reconciled unto his God did not the Lord extend Mercy Love and Goodness unto the fallen man were he not in Christ reconciling the world unto himself Did he not allure and draw him to himself Joh. 6.44 When therefore God the Father by his Law raised up in the Man and testifying against the Sin reproves corrects and chastens him informs and instructs him to amendment of life and man mean time neglects resists or opposeth this attraction and drawing of the Father and knoweth not that this goodness of God leads him to repentance Rom. 2. Thus men sin against the Father this sin against the Father and blasphemy is forgiven unto men the word is ãâã ãâã ãâã ãâã ãâã shall be remitted pardoned and forgiven it signifieth also a remitting or diverting and removing the sin as Act. 13.39 So often ãâã ãâã ãâã ãâã ãâã which we turn remission of sin is to be understood a removal of it Luk. 1.77 Eph. 1.7 2. What is Blasphemy ãâã ãâã ãâã ãâã ãâã which we render Blasphemy some deduce it from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã signifieth an Evil Fish and an Evil Man as where the Kingdom of God is compared to a Net full of fish which being drawn to shore he gathered the good into vessels but cast the bad away Mat. 13.48 such an Evil Fish such an Evil Man is the Blasphemer But the word rather is from ãâã ãâã ãâã ãâã ãâã as Eustathius derives ãâã ãâã ãâã ãâã ãâã he who smites another with evil reports So it is ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã Or to Blaspheme is ãâã ãâã ãâã ãâã ãâã to hurt ones fame credit or reputation so though according to Analogie it should be ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã yet for more easiness of pronuntiation we say ãâã ãâã ãâã ãâã ãâã It signifieth reproaching or evil speaking of Persons Things God or Man For so Blasphemy is spoken of both whether the man be in eminency as a Prince so 1 King 21.10 13. or inferiour Rom. 3.8 ãâã ãâã ãâã ãâã ãâã as we are slanderously reported or blasphemously being defamed ãâã ãâã ãâã ãâã ãâã we intreat 1 Cor. 4.13 and 10.30 Why am I evil spoken of yea it 's generally extended Tit. 3.2 ãâã ãâã ãâã ãâã ãâã to speak evil of no man 2. It 's used also of things Acts 13.45 Rom. 14.16 Let not that which is good in you be evil spoken of 1 Tim. 6.1 lest the Doctrine be evil spoken of 1 Tim. 6.1 Tit. 2.5 2 Pet. 2.2 ãâã ãâã ãâã ãâã ãâã is more properly speaking against one as appears by comparing v. 31. with v. 32. It 's used more specially of God and Christ and his Spirit and so being strictly taken it signifieth either 1. detracting some thing from God Thus Rhabshakeh is said to have blasphemed when he detracted from Gods power or 2. Esay 38.20 assuming something proper to God unto a mans self Mat. 9.2 3. or ascribeing it to the Devil as Mat. 9.34 and 12.24 There are many kinds and degrees of it reckoned up despair presumption obstinacy final impenitency envy at the Graces of God's Spirit in our Brother impugning and resisting the known Truth of God the last and greatest is here understood That all sins committed against the Father have been and may be forgiven unto men it 's evident from many Scriptures I shall content my self with some few 1 Cor. 6.10 11. when the Apostle hath reckoned up a black Catalogue of sinners he tells the Corinthians such were some of you but ye are washed Gal. 5.24 having recited many sins which exclude men out of the Kingdom of God he tells us that they that are Christs have crucified the flesh with its affections and lusts so are justified and saved from all those sins The like we may say of Blasphemy that it also hath been and may be pardoned for Eph. 4.31 Let all bitterness wrath anger and clamour and evil speaking and blasphemy be put away forgiving one another even as God for Christ's sake hath forgiven you Col. 3.10 And the Apostle relates that he himself was a blasphemer but he obtained mercy 1 Tim. 1.13 By all which it 's evident that this forgiveness of all sins and blasphemies is not because the sins themselves deserve not the greatest punishment for 1 Cor. 6.19 Gal. 5.21 but because God is merciful unto the ignorant and unbelievers but they are such as return repent and believe 1 Tim. 2.12 16. Upon these terms Nebuchadnezzar an Idolater and
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are ãâã ãâã ãâã ãâã ãâã the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus ãâã ãâã ãâã ãâã ãâã And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 ãâã ãâã ãâã ãâã ãâã Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin ãâã ãâã ãâã ãâã ãâã 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Rev. 19.10 This therefore is Elias's work to discover the false Prophetess Jezebel and to anoint Jehu a type of Christ who was is and is to come who shall cause her to be trodden under the feet of his Army as the old Jezebel was 1 King And thus Elias must rectifie the worship of God 2. He must also rectifie and set in order the man toward his neighbour Turn the hearts of the Fathers to the Children and the Children to the Fathers He shall put an end to differences between the Spiritual Fathers and their Children Cum Elias venerit solvet nodos He must resolve all doubts He shall put an end to war and bloodshed Jer. 47.6 ãâã ãâã ãâã ãâã ãâã 3. He must bring back the whole man to God He must restore the Natural man to his right and the Heavenly man to his He must recover all Edom to the house of Israel Obab vers 21. Elias must reduce all things to their first state The Reason 1. The honour of the great God who is the God of Order And can it be possible that alwayes things should be out of order ãâã ãâã ãâã ãâã ãâã confounded Have all the Beasts had their Reign and shall not God have his His justice is hereby evidently and eminently seen when he restores him to right that suffered wrong it 's honour to the wisdom power and justice of God how much more when all what ever is amiss is rectified and brought to right again 2. It is the Office of Elias so to do wherefore he is called the Tishbite Mal. 4.5 LXX Obser 3. There is a time to be hoped for when all things shall be restored and brought to right again Act. 3.19 These times are called ãâã ãâã ãâã ãâã ãâã See Notes in Gen. 12.1 2. Object We see so great iniquity and injustice in the Earth that it seems impossible that ever all things should be restored See Notes in Jer. 23.5 Obser 4. This is a ground of patience Consol Alas I find all things out of order in my self And is it possible that all things should be restored to their first state Is any thing impossible unto God It 's not mans work we now plead for but the work of God himself Elias is called ãâã ãâã ãâã ãâã ãâã i. e. The Lord God himself If the work seem to thee to go slowly on blame not Eliah murmur not at the great God but blame thy self that thou hast fallen so fouly from thy God it 's an easie matter to put the Soul out of frame one disorderly passion of wrath or fear or grief doth it but it 's hard very hard to bring it into order again it 's the work of Eliah God himself But I find my soul more out of course since I began the work than ever before While things are in motu in motion there is much more disturbance than otherwise as an house in repairing there 's hewing and knocking while thy restauration is in doing while thou art in motu there 's a necessity that thou be hewn by the Prophets nay even slain by the words of Gods mouth This chastisement is for the present grievous but it renders the peaceable fruit of righteousness unto those who are exercised by it Exhort Let us entertain Elias when he comes to restore all things Unless we entertain the Fore-runner we cannot receive the Messiah himself when he comes Psal 63.2 3. I have looked for thee in holiness that I may behold thy Power and Glory This is the Righteousness that goes before him Psal 85.13 See Notes in Gen. 26.1 ad finem Sign Our Lord tells us That at his second coming he shall scarce find Faith on the Earth 2 Esdr 15. v. 16. inconstabilitio That there shall be such dayes as were before the Flood They were eating and drinking marrying and giving in marriage until Noah entred into the Ark who was such to the Old World as Elias is unto the New Means Give heed unto Moses and remember his Law Mal. 4. Give heed unto John Baptist preaching repentance and amendment of life They who neglect or oppose the first Grace of God and the work of it they attain not unto the second The Office and work of Elias coming before Christ in the spirit supposeth the Office and work of the first Elias coming before Christ in the flesh Therefore we must be first Johannites before we can be Christians c. See Notes in Mat. 16.17 Thus when by the Ministry of the former Elias we come to Communion with Christ in the flesh we shall by the Ministry of the latter Elias come to Communion with Christ in the spirit When the Grace of God that brings Salvation to all men hath appeared teaching us to deny ungodliness and worldly lusts looking for the glorious appearing of the great God and our Saviour Jesus Christ NOTES AND OBSERVATIONS UPON MATTHEW XVIII 15 16 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Moreover if thy brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a publican IT is the Prophesie of Caiaphas That it is expedient that one man should die for the people and that the whole Nation perish not unto which the Evangelist adds This spake he not of himself but being High Priest that year he prophesied that Jesus should die for that Nation c. Joh. 11.50 51 52. wherein is implyed the end of Christ's death to reconcile men unto God and that the Children of God should be gathered together into one mind Of the former I spake on those words Heb. 2.17 That he might make reconciliation for the sins of the people thereby the Apostle teacheth how man is to be reconciled unto his God In the words of the Text our Lord sets down a way and means how a man may be reconciled unto his brother If thy brother have trespassed against thee c. In the former words our Lord instructs us how to demean our selves that we give no offence unto our Brother In these he teacheth us how to behave our selves when our Brother offends us which behaviour is either Charitativa or Vindictiva either Charitable dealing with him when he is tractable vers 15 16. or vindictive or punitive punishing him when he declares himself obstinate In the charitable dealing with him two things are considerable 1. The crime which is here called Trespassing 2. The
heaven and causing us to drink into one spirit Joh. 6. 1 Cor. 10. 3. But if it be not the meat but the welcome that makes the feast that 's not wanting Come saith Wisdom eat of my bread and drink of my wine that I have mingled and defecated or purged from the lees the true spiritual joy sublimated and cleared from the lees of all carnal and sensual delights And ye know how Christ the Bride-groom cheers up his friends at his Marriage-feast Eat O my friends i. e. ye who do his Commandments Joh. 15.14 as Abraham Joh. 2.23 drink yea drink abundantly of Loves or O my well Beloved How gracious is our God in providing inviting us to come and welcoming us unto his Feast what can he do more how ungracious how unthankful shall we be if we come not and can we do less which will appear if we consider what that is that detains what else but the meat that perisheth how unreasonable to prefer our husks before the store and plenty of our Fathers house to prefer with Esau one mess of Pottage before our birthright to prefer our Farm or our Merchandize before the True Treasure Add hereunto the consideration of the Time both too much mis-spent in other Feasts and spent in the preparation and invitation unto this feast How seasonable it is to come to this feast how unseasonable to riot at other feasts For the time of our life past may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and âbominable idolatries 1 Pet. 4.3 He saith not that they had spent much time of their life but how much or how little thou hast spent of thy life in revellings thou knowest perhaps many years perhaps but a few dayes little or much there is ãâã ãâã ãâã ãâã ãâã enough of sin be it never so little the least time past is too too much to have been spent in it since there is none at all allowed Eccles 3.1 8. No no not in surfetting and drunkenness not in chambering and wantonness not in strife and envying None at all allowed to make preparation for such Feasts Make no provision for the flesh to fulfill the lusts thereof Rom. 13. ult Is' t fit that we should spend time upon our lusts while the Great King the Feast-maker is providing for us a feast of Graces Long since he promised this Feast The Lord of Hosts shall make unto all people a feast of fat things c. Esay 25.26 and a long time it was preparing under the Law shadowed in types and figures and as it were served up in covered dishes and we mean time shut up under the Law unto the Faith which should afterward be reveiled Gal. 3. So saith that Dispensator Gratiae that great Steward of Gods Grace that this Feast in other Ages was not made known unto the Sons of men as it is now reveiled unto his Holy Apostles and Prophets by the Spirit That the Gentiles that we should be fellow-heirs and of the same body and partakers of his Promise partakers of that Divine Nature in Christ by the Gospel Eph. 5.6 Yea many Prophets and Kings have desired to see the things which we see and to hear the things which we hear and to have a tast of the same feast which is set before us but could not for of this the Prophets in old time enquired and searched diligently who prophesied of the Grace that should come unto us unto whom it was reveiled that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven Nay not only Men but Angels themselves desire to look into the things which now are set before us Yet 't is strange to consider how slow men are in the prosecution of their greatest good how unwilling the Israelites were to go out of Aegypt though to possess the Holy Land Exod. 5.21 and being come out and invited to the same Spiritual meat that we are how they longed for the fish and cucumbers and melons and leeks and onions and garlick Numb 11.5 and being come into the Holy Land how slow were they to take possession of it Josh 18.3 How long are ye slack to go to possess the Land which the Lord God of your Fathers hath given you The Apostle applyeth all this to us Heb. 4.1 So seasonable is the time to come unto this Feast for behold now is the accepted time behold now is the day of Salvation 2 Cor. 6.2 And to day if ye will hear his voice then harden not your hearts Heb. 3. yea 't is high time we come for this day of Salvation is far spent St. John tells us it is the last hour 1 Joh. So unseasonable therefore is the time for other Feasts for this is the day which the Lord hath made Psal 118.24 wherefore we must walk honestly in it as in the day time not in surfetting and drunkenness c. Rom. 13.12 13 14. And that it may appear that it 's a very unseasonable time for other Feasts St. Peter proved that his Convivae his fellow guests had not been at any other Feasts that they had not been at the Wine because it was the third hour of the day Act. 2.15 And the same Apostle reproves those who walk after the flesh in the lusts of uncleanness and not in the day-time 2 Pet. 2.10 13. especially since it is the last hour of the day Nor ought we to think that it 's a matter Arbitrary and left meerly to our discretion whether we will come or no if we come welcome if otherwise no harm will come of it No no 't will be very ill taken if thou come not for the King who now vouchsafes to send forth his Servants to invite thee and bid thee come if thou refuse his profered Grace if thou come not he invites others nor shalt thou taste of the Feast which was prepared for thee Luk. 14. if it seem to thee a small loss what thinkest thou of that poena sensus vers 7. The King being wroth sends forth his armies and destroyes the unworthy guests And how much better were it that the goodness of God should lead us to repentance than his severity Hos 5.15 Let us enquire whether we be guests at this Feast or no Surely if we come and communicate with God and partake of his Spiritual Marriage-feast we do not communicate with the Devil Ye cannot partake of the Table of the Lord and the Table of Devils for what communion hath righteousness with unrighteousness light with darkness what concord hath Christ with Belial what part hath he that believeth with an infidel what agreement hath the Temple of God with Idols wherefore come out from among them and be ye separate saith the Lord 2 Cor. 6. What then you 'l say must we have no dealing no
the things of God proceeding from the Father of Lights 1. Generally and largely in the first point Then 2. As they are contracted and gathered into his Image in the second point 1. Generally and largely we heard lately that Christ is a King hath a Kingdom and reigns for ever and ever and therefore it followeth by good reason that he have all honour obedience and service befitting a King the Lord himself reasons so Mal. 1.14 That which was torn and lame and sick the people brought for an offering unto their God whereas they ought to have brought that which was strong and sound and whole Wherefore he curseth the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing why for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen After the same manner our Saviour also reasons Mat. 22.21 Give unto God the things that are Gods In the words themselves we have these Two points 1. We have the things of God ãâã ãâã ãâã ãâã ãâã 2. The things of God we ought to give unto God ãâã ãâã ãâã ãâã ãâã Reason How come we by these things of God How otherwise then from the free Grace and bounty of God Job 2.5 Joh. 1.3 And these things of God must needs be in us for whereas man is ordained to an higher end than weak Nature can of it self reach unto even the Eternal Life and the Divine Nature whence he is estranged Such an excellent end cannot be advanced otherwise than by sutable means which are the things of God which cannot be known otherwise than by the Spirit of God 1 Cor. 2.11 Obser 5. We have something of God in us This is a ground for the judgement of Charity The Pharisees and Herodians to whom our Lord speaks in the words before the Text were the greatest enemies our Lord had in the dayes of his flesh yet he acknowledged they had something of God otherwise he had not bidden them give it unto God yea ungodly and unrighteous men against whose ungodliness and unrighteousness the wrath of God is reveiled from Heaven Rom. 1.18 even these have some truth of God in them which they hold in unrighteousness The wicked and slothful Servant had one Talent Mat. 25.16 though vers 19. he is said not to have it because he used it not but surely he had it otherwise it could not be taken away from him How much more may we say this of those who are believers Eph. 4.7 Vnto every one of us is given Grace according to the measure of the gift Christ Esay 9. Vnto us a Son is given c. The manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.8 Obser 6. God is not ãâã ãâã ãâã ãâã ãâã without witness unto any since he testifieth inwardly unto them his Eternal Power and God-head Rom. 1.19 20. Repreh 1. Those who reject despise and censure others as empty of all Grace as having nothing of God in them of such as these our Lord speaks Mat. 5.22 He that saith to his Brother Racha shall be in danger of the Counsel but whosoever shall say Thou Fool shall be in danger of hell fire O that they would advisedly consider this who too sharply and severely censure others O Let us rather consider that though we have attained to some measure of the heavenly gifts though we have attained to some measure of the Divine Light yet have we darkness mixt with our light Repreh 2. Those who know and acknowledge themselves debtors unto God yet think that the meer reading or hearing of the Bond read is the payment of it What else mean we when we come to hear the word of God which testifieth our debts unto God that we owe him all our love service obedience What would ye think of your debtors if they should so deal with you Repreh 3. Those who give the things of God to the Devil little do men consider this how prone they are so to do when any thing happens that's strange whether in Natural things or Spiritual as men they reason presently that the Devil doth them or they are done by the Black Art or 't is some stratagem of Satan Thus men reason touching the Magnetical Cure and many other secrets in Nature which lie hid from most men that they are wrought by the Devil how then doth God work all in all 1 Cor. 12.9 10 11. He sent his Word and healed them Psal 107. And thy word O Lord healeth all things Wisd 16. But happily Satan may work the same effects also No Esay 44.24 I am the Lord that maketh all things that stretcheth forth the Heavens alone that spread abroad the Earth by my self Dan. 4. He doth what he will as well in the Virtues and Powers of Heaven as with the dwellers on the Earth This is proper to God himself and no less than Sacrilege to impute any such strong effect unto the Devil Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things and Psal 36.2 O give thanks to him who alone doth great wonders his mercy endureth for ever And as this is true in Natural things so likewise in Spiritual Mat. 12.22 Satan hath the power of death Hebr. 2. and death and destruction entred into the world by the malice of the Devil Wisd 2. Esay 54.10 I created the Smith to blow the coals c. 1 Pet. 5. Leo rugiens Repreh 4. Who give their own things unto God or rather to the Devil such as impute their sins which are properly their own unto God himself Confer Notes on Rom. 6.19 Exhort 1. Receive not the Grace of God in vain 2 Cor. 6.1 God himself is the worker of it in us Esay 26. 2 Cor. 12.6 Operatur omnia in omnibus Confer Notes on Hebr. 1. He makes his Angels Spirits And as God is the Author of all Natural being so of the Spiritual also He it is who works in us to will and to do the Author of Repentance and Faith and Hope and Love he who makes friends of God to do whatsoever he commands them Joh. 15.14 and Prophets such as may teach others Exhort 2. Know then and consider O man that what thou art and hast in thee is not thine own Thou art a Vessel and a Vessel is made to hold something in it Thou art a Temple Give to God the Glory of his Providence Render unto God the things that are Gods The things that are Gods may be considered according to the nature and kind of them or according to the degrees of them 1. According to their Nature so the whole Image of God all the Graces of the Spirit 2. According to the degrees of them so the Glory of them all is to be rendered unto God so 2 Cor. 3.17 18. NOTES AND OBSERVATIONS UPON MATTHEW XXII 37. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã
any gracious mans love unto God envy him not What is that to thee follow thou thy Lord what if another do not Luk. 9.49 50. O let us let us I beseech ye consider that this is no argument of our love to God 'T is the bonum commutabile the mutable and temporal good that divides Lot from Abraham one of us from another who shall get more wealth more power more authority the summum bonum the bonum immutabile that unites that joyns all in one bonum quò communius eò melius as the light of the Sun good Counsel Salvation ãâã ãâã ãâã ãâã ãâã common Faith Tit. 1.4 O Beloved let the worldlings the children of this world strive for their promotion in this life let us bring others to the fold promote the Law of God in one another As Andrew called Peter to participation of Christ Joh. 1. Philip called Nathaniel All the Church invite one another Esay 2.2 Let us consider one another to provoke unto love and good works Hebr. 10.24 Repreh 2. This reproves us who cast away our best affection our love upon things unworthy of it things of no weight and mean time neglect the weighty things of the Law This makes us like the things themselves facti sunt abominabiles sicut ea quae dilexerunt Hos 9. The world is but a shadow a transient a passing shadow ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã it must needs therefore be saith one of the Ancients that he who is joyned unto it must be moveable and inconstant also The heart soul and mind are all Gods and his making and he made them for himself and the mans perfection is in the return of these unto their fountain Consol But how can I love the Lord my God fear him I may being the great and terrible God Deut. 28.58 Yea love him thou mayest thou oughtest Because similitude is the ground of love and because thou art not like to thy God thy God becomes like to thee as Job 33.6 Elihu which signifieth God himself said I also am formed out of the same clay because the Children are partakers of flesh and blood He also took part of the same Hebr. 2.14 And so God is man in Jesus Christ but is Jesus Christ Jehovah See Notes in Exod. 20.2 2. Thou shalt love God with all thine heart And these words are part of that first Section of the Law which as I told you the Jews recited every day twice every morning and every evening and may be unto us this day a morning and evening Meditation But some weak Traveller in this most excellent way may conceive it too small for him to walk in too long pathless and untrodden unbeaten dark impassable wildred mountains too high to be overcome the gate too narrow to crowd through it and himself too weak too unable to finish his course Doubt not despair not this perswasion comes not from him that calleth thee only from unbelief they could not enter in because of unbelief that perswades thee all this Go then on with Faith and add to thy Faith Vertue Faith is strong and mighty in operation that is a sure confidence of what is hoped for that overcomes the enemies that removes the mountains Mat. 7. And Love is stronger than Faith and nothing is difficult unto Love that makes all light But herein God may seem to deal hardly with the man he hath given him all things and now he takes all things from him what else doth he when he commands him to love him with all the heart c. if we must love the Lord our God with all our heart then we may love no person no thing else That followeth not for the Lord himself who challengeth all our love he himself commands the Husband to love his Wife neighbour his neighbour to love the stranger to love our enemies Wherefore for our better understanding of this when the Lord commands us to love him with all the heart we must know that no Creature ought to have that degree of love in our hearts which our God hath but what ever Creature we love it must be for God in God and unto God 1. For God when God himself is the cause why we love the Creature we are most averse from the love of our enemies yet for Gods sake we love them 2. In God we love the Creature when we seek no delight in it place no end no rest in it but love the Creature in God and God in the Creature 3. Vnto God when we love the Creatures when we love them in order unto God as they are instruments serviceable unto God when therefore the Lord our God layes claim to all our love yet allows us to love the Creature he deals with us as the Master of an House with his Steward and such is or ought to be every one of us to our God we must pay unto him all our love our desire our hope our joy our delight c. And this done he gives us order to lay out so much of our love upon our Parents so much upon our Friends so much upon our Children and Servants so much upon Strangers so much upon our Enemies and of all these our disbursements we are accountable unto the Lord our God and so this Commandment have we from him saith St. John That he that loveth God love his Brother also 1 Joh. 4.21 Repreh Who love not God with all their minds if this Commandment were observed what a world of vain foolish chat that I say not impious and wicked discourses would be silenced we see it in this instance if some bold fellow dare interrupt foolish and vain babling with some savoury discourse what a damp it strikes into the hearts of all present They say must not men talk of their affairs Obser A rule for love of our selves Primum in unoquoque genere est mensura reliquorum I must love the Lord my God with all my heart and this is the first Commandment In order to this Commandment I must love my self in God and for God and no otherwise if otherwise I love my self I am then guilty of that vicious ãâã ãâã ãâã ãâã ãâã or self love which is the leading sin in these perillous times as the Apostle foretold 2 Tim. 3.2 as the love of God and our neighbour is the leading Grace and first fruit of the Spirit Gal. 5. In opposition to this vicious self-love our Lord requires of every one who would be his Disciple self-denial and hatred of his own life when therefore we thus deny our selves and hate our vicious and sinful selves for God and love our selves in God and for God Out of this first Commandment proceeds the second like unto it Thou shalt love thy Neighbour as thy self with such a love thou shalt love thy Neighbour as thou lovest thy God and with such a love as fulfills all the Commandments saith the Apostle Gal. 5.14 All the Law is fulfilled in
it aims higher Solomon is Jedediah the Beloved or Love of God the Type of Christ in the Spirit 2 Sam. 12.25 Jedidiah Charity the bond of perfectness Col. 3.14 and vers 15. the true Solomon the true Peace of God that rules in the heart a type of the true Solomon the Prince of Peace True it is that not only every known reigning sin but also the shews of Vertue and Piety these labour to obtain the Kingdom Thus Saul i. e. the Law would have killed David Thus Absolon a type of those under the dispensation of the Father Thus Adonijah 1 King 5. i. e. Knowledge the Abomination of Desolation Dan. 12. and for this end he gets Joab over the Host Abiathar the Priest pretence of Holiness but Zadock Benajah and Nathan Holiness Edification and the Graces of the Spirit these were not with Adonijah Thus the Scribes and Pharisees opposed the Kingdom of Christ but maugre all the opposition of the Law maugre all the opposition of Science falsly so called yet have I set my King upon mine holy Hill Psal 2. The love of God shall be the first and greatest Charity shall reign ãâã ãâã ãâã ãâã ãâã The Syriac Interpreter inverts this order This is the great the first and so doth the Hebrew Matthew set out by Munster so likewise doth the Vul. Lat. howbeit because the Greek here which our English Translation followeth mentions the first first and the parallel place Mar. 12.28 29. speaks of the first Commandment only 1. I shall shew the reason why this Commandment is said to be the first 2. Then why it is said to be the great or greatest of all the Commandments which done I shall 3. Make use of all unto our selves 1. Why is this Commandment said to be the first Divers wayes a thing may be said to be first and before other I shall name here only those which are most proper to our purpose which I shall reduce unto these two respects 1. In regard of the Law-giver 2. In regard of man to whom the Law is given 1. In regard of the Law-giver he himself is the first and chief good yea all good Ostendam tibi omne bonum Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chiefest good there is good reason why we should first love him and consequently this should be the first Commandment 2. Next to the order of dignity is the order of intention or the end which the Lawgiver aims at and hath first of all in his mind and that certainly is the love of God 1 Tim. 1.5 The end of the Commandment is love For howsoever the knowledge of God must precede in order of time because not only Ignoti nulla cupido there is no desire of that which is unknown but also there is no love no hope no fear no joy in a word no affection at all toward that whereof there is first no knowledge we cannot love desire hope fear God unless first we know him yet this is to be understood in order of time as for the order of intention which God aimed at he would not that the man should rest in a contemplative knowledge of God but should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Nay Charitas intrat ubi scientia foris stat yea although fear go before love according to that Primus in orbe Deus timor fecit timor est prima mensura Divinitatis yet that is to be considered in regard of the mans fall'n estate for fear of punishment had never been unless first sin had come into the world as ye may observe Gen. 3. And initial fear makes way for love as a serviceable means unto the end which being obtained and perfected as principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist As Physick having brought us to an ãâã ãâã ãâã ãâã ãâã or good habitude of body is it self purged out and therefore the Wise Man saith Ecclus. 25.5 That fear is the beginning of love c. 2. This Commandment to love the Lord our God c. is first in regard of man and that both 1. In regard of his Obligation to act towards his God and 2. His Principle of action 1. In regard of his obligation to act surely the work of Creation and Preservation whereby Gods prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God as I have shewn which truth the Gentiles held in unrighteousness as the Apostle proves Rom. 1.18 21. 2. His principle of action which must be In obedientia Charitatis Consol Oh but these are evil dayes the evil dayes cannot hinder thee from union with thy God Psal 17. The Prophet having complained in like sort comforts himself vers 15. As for me I will behold thy face in Righteousness and Rom. 8. Nor height nor depth shall separate us from the love of God May it not be feared thou lovest him with half thy strength as an harlot willing to be forced thou lovest the world or the flesh or the pride of life or some or all of these and that causeth thy disturbance Thou canst do what thou canst do no man in his wits but will yield to that to love the Lord with what power thou hast love him with all thy heart know he searcheth the heart love him with all thy soul he hath made us this soul and knoweth it love him with all thy strength all power is his and he knoweth what power he hath given thee Try how far thou canst love him no man knows what he can do till he hath tryed The Pharisees of old knew very much of Gods Word and spake very much of it and they of all others most reasoned with our Saviour concerning God but our Lord tells them I know saith he that ye have not the Love of God in you Joh. 5.42 And we may say the like of the Pharisees in these dayes they are great talkers of God and of Religion like Amorites and will know all things knowable but bitter men they are so Amorites also signifie and therefore they have not the love of God in them We know that we have all knowledge which puffs up and makes proud but it 's Charity that edifieth and builds up 1 Cor. 8. That knowing Knowledge is the dust the food of the Serpentine Generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes even the knowing Knowledge which Jehu cuts off so the Chaldee Paraphrast renders 2 King 9.8 him that pisseth against the wall and therefore David prayes Psal 90. That the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise head not a strong head-piece Sign How canst thou
disobedient Children I say these things were known at least to that place or Nation though perhaps to others something might not be so well known as in the Parable of the grain of Mustard-seed of so great growth as to become a Tree is not known among us in these parts of the world but that it was usual in and well known to them in those parts of the world Tremellius shews by bringing two Examples out of the Talmud of Jerusalem of the Mustard Tree one so strong that the owner of it saith He climbed up into it Another spread so broad that a Potter wrought under the shaddow of one of the branches So no doubt but the Protasis and first part of this Parable in the Text was well known to the Jews and that there was such a fashion among them in their marriages although it be more obscure and unknown to us and much troubles both Ancient and Modern Expositors Let us therefore endeavour to find out what this custome of the Jews was in their Marriages which whether theirs properly or taken from the Romans or Graecians it 's not much material because Christ best foreknew that his Church should consist of the Gentiles and therefore taught those things which he knew would best agree with the Rites and Customes of the Gentiles and might best serve for the winning of them unto God and Christ In the words we have 1. The Parable in the first Verse to the 12. 2. The Scope of the Parable in the 13. Verse In the Parable we have only the ãâã ãâã ãâã ãâã ãâã or Proposition the first part of the Similitude without any Reddition or ãâã ãâã ãâã ãâã ãâã made thereunto which therefore must necessarily be supplied in the opening of it Herein we have two parts 1. The preparing of the parties invited to the Marriage from the first Verse to the fifth 2. The event and issue of their preparation in the 6. Verse The preparation we may take asunder into these particulars of all who are called 1. All who are called to the Kingdom of Heaven shall be likened unto Virgins 2. To ten Virgins 2. The ten Virgins took their Lamps and went forth to meet the Bridegroom 3. Of these ten Virgins five were foolish and five were wise 4. The five foolish took their lamps and no oyl with them 5. The wise took oyl with them in their vessels with their Lamps 6. While the Bridegroom tarried they all slumbred and slept we must enquire what is here meant 1. By the Kingdom of Heaven 2. by the Virgins and 3. how all they who are called to the Kingdom of Heaven may be said to be like unto Virgins 1. The Kingdom of Heaven is by some said to be the Church of God endowed with the word of God and Sacraments By others it 's said to be the Grace of God Others rather understand hereby the Divinity it self communicated unto men which the Hebrews understood by ãâã ãâã ãâã ãâã ãâã i. e. the in-dwelling Deity or God inhabiting and dwelling with us and in us which they also call ãâã ãâã ãâã ãâã ãâã i. e. the Kingdom of this our Lord Jesus âââks to the Jews as of a thing well known to them when he saith The Kingdom of Heaven is within you Comes not by Observation c. Now the Deity communicates it self differently unto men as the Apostle teacheth To one is given the word of Wisdom to another kinds of Tongues And although one and the same Spirit divides all these gifts to all according as he will and although all these gifts be divided and conveyed to men by divers channels yet the fountain whence they proceed is the Kingdom of God But yet not only the Charismata and Graces of the Spirit but also the Divinity it self is given unto men and dwells with them our Lord himself witnesseth Joh. 1.4 the Word which before in the first verse he had said is God dwelt in us Yea our Lord puts it out of all question Joh. 14.23 where he saith If any man love me he will keep my words and my Father will love him and we will come to him and make our abode with him This is the Kingdom 2. They who are invited to the participation of this Kingdom are call'd Virgins of both Sexes who keep themselves unspotted from the world the flesh and the Devil such are described in the 14th of the Revel 3 4 5. And I heard the voice of Harpers harping with their harps and they sung as it were a new song before the Throne and before the four living Creatures and before the Elders and no man could learn that song but the hundred forty and four thousand which were redeemed from the earth These are they which were not defiled with women for they are Virgins These are they which follow the Lamb whithersoever he goeth These were bought from among men being the first-fruits unto God and to the Lamb. And in their mouth was found no guile for they are without fault before the Throne of God So also Mat. 19.12 we read of some Eunuchs Which have made themselves Eunuchs for the Kingdom of Heavens sake He that is able to receive it let him receive it But can all who are called unto this Kingdom be said to be like such Virgins Howsoever all who give up their names unto Christ and profess the Faith they walk not all worthy of him nor can truly be called Virgins yet in that they profess themselves to be such and look toward the Kingdom of God the Scripture allowes them the name of Virgins Thus ye read Jer. 18.11 12. the people walked in an evil way and refused to return to the Lord yet in the 13th Verse the Lord calls them a Virgin People So that the Kingdom of God is likened unto Virgins 't is evident in regard of the admission thereunto or exclusion from it But why are they who are called to the Kingdom of God compared unto Virgins The reason of this depends upon the custome of Marriage among the Jews and other Nations yea the same continues even untill this day among us that as there were young men who accompanied the Bridegroom who were called Children of the Bride-chamber Mat. 9.15 So were there also Virgins her companions to the Bride this ye read in Psal 45.14 the Virgins her companions that follow her shall be brought unto thee these were wont to minister or attend at their marriages The old Poets tell us of this ancient rite that they were wont to celebrate their marriages with Lamps Dances and Singing So Hesiod in Scut Her Homer Odyss 7. That Lamps were usual at their nuptials appears also out of Julius Pollux ãâã ãâã ãâã ãâã ãâã And the Old Comedian Primum omnium huic lucebis novae nuptae fanum And Clandestine Marriages were call'd ãâã ãâã ãâã ãâã ãâã Marriages which had not lamps or lights so Jerome and others of the Ancients understood this Parable But hence may arise
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 ãâã ãâã ãâã ãâã ãâã And the foolish said unto the wise Give us of your oyl for our lamps are gone out IN which words note that which is common to both is a conference between the wise and foolish Virgins wherein we have a request made by the foolish Virgins to the wise and the answer thereunto in the 9. Verse The Request is back'd with a Reason Give us of your Oyl for our Lamps are gone or going out the Request and Reason both of those foolish Virgins are like themselves Give us of your Oyl they supposed that 1. The Oyl which the wise have is their own your Oyl 2. That the wise have a right to give it Give us of your Oyl 3. That they have a right to give it to them Give us c. and their reason is as foolish and unreasonable for our Lamps are going out They foolishly suppose that the Oyl of the Spirit and the Fruits of the Spirit which the wise have is their own neither of which is true The Oyl of the Spirit is the Lords Joel 2. Act. 2. I will pour out my Spirit c. nor are their works properly their own but the fruits of the Spirit Gal. 5.22 the fruits of the Spirit are love joy peace long-suffering c. though by gracious imputation they are called their works Isai 26.12 Lord unto us thou wilt ordain peace for thou also hast wrought all our works in us 2. Yet cannot the wise give of this Oyl or Spirit it is the gift of God Act. 8.20 Then said Peter Thy money perish with thee because thou thinkest that the gift of God may be obtained with money which he imparts unto men Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And the Father pours of this Oyl upon the Son Luk. 4.18 and Heb. 1.9 3. Although this Oyl of the Spirit be poured out by the wise yet it s none of theirs nor is it their gift but Gods therefore the Pen-men of the Scripture spake warily Act. 8.18 The Holy Ghost was given by laying on of the Apostles hands 1 Tim. 4.14 2 Tim. 1.6 Thus the fruits and works of the Spirit are God's gifts so is Faith Eph. 2. and so is Repentance 2 Tim. 2. 4. Yea though the wise may be said to give of their Oyl yet not to every one not to the foolish not to those whose Lamps are out habenti dabitur there is a time when even the foolish shall know that the Spirit of Love and Works of Mercy are needful that they cannot meet the Bridegroom without them when they shall know and feel their own wants of these when they shall beg supply of these and not obtain them 5. There is a kind of Love even among fools and wicked men they beg supply of not only their own but others wants also give us of your oil Thus the rich man being in Hell prays Abraham to send Lazarus to his Father's house to warn his five Brethren that they might not come into that place of torment Luk. 16.27 28. 6. They who are wise to salvation have store of spiritual riches the Oyl of the Spirit of Love and Mercy Prov. 21.20 in the house of the wise is a pleasant treasure and oyl Psal 112.3 Riches and treasures are in his house and his righteousness endureth for ever which is not to be understood of worldly wealth for no doubt many their are who have not the wealth of this World yet are they rich towards God Jam. 3.17 the wisdom which is from above is pure peaceable gentle full of mercy and good fruits 7. The chaste Virgin-souls have the Oyl of the Spirit in there vessels they have the Unction 1 Joh. 2. which every one of us hath in some good measure if we be Christians i. e. anointed ones for so the ancient and Primitive Church described a Christian to be qui acceptam habuit à Deo Patre substantiam baptismatis utique Spiritûs sancti exinde spei aeternae Such a one as had received of God the Father the substance of Baptism of the Holy Ghost and thereby of hope of eternal life so Tertul. And therefore the Apostle delivers it as a general Character of a Christian man Rom. 8.10 If any man have not the spirit of Christ he is none of his So that among the manifold divisions of Christians at this day this may decide the Controversie who is the true Christian who else but he that is anointed with his Unction endowed with his Spirit if any say they have the unction and Spirit of Christ as some of all parties do they are easily discerned by the fruits of the Spirit or by the want of them Gal. 5.22 8. What ever measure of the Spirit or spiritual good we have it may profit another until the last godliness is profitable for all things so Psal .. 16.2 3. My goodness is not unto thee but to the saints so the Apostle desired to impart some spiritual gift to the Church Rom. 1.11 and the Ministers sow unto the people spiritual things 1 Cor. 9.11 as being Gods Seedsmen and his Stewards 1 Pet. 4.10 11. But howsoever the Spirit of God and the gifts of it are profitable to them that have it and to others to whom they impart them from the Lord yet in the time when the Bridegroom cometh the Spirit and
or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word ãâã ãâã ãâã ãâã ãâã If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an ãâã ãâã ãâã ãâã ãâã an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scripturâ as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
understanding of the prudent Hence it appears that it is a trade driven in the visible Church by those who sell a false unction an oyl and anointing contrary to the unction of the Holy One an ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
with all the fulness of God Observ 6. Every Servant of the Lord is by profession in his progress proficiency going on from one degree of goodness unto another the servant is said to have i. e. use well and to be constant in that use they are alwayes in motu 1 Thess 4.1 to walk and please God is to abound more and more in so doing The Use hence is for Reprehension of those presumptuous havers who because they have or think they have much of their Masters goods they despise and neglect all but themselves as if they had all and others nothing at all what a world there is of such at this day who think their own party only in our Lord and Masters house and that all others are without that they only have all their Masters Talents among them and all other people are naked poor and miserable And this is the rather abservable because there being at this day many divided Judgments and many several Parties who yet every one flatter themselves that they are the only peculiar people of the Lord and all the rest are of the world and so appropriate God himself and all his goods gifts and graces unto themselves Does not the Apostle tell us That there is one God one Faith one Baptism one Lord and Father of all c. But saith he To every one of us is given Grace It is true there is but one Lord but that one Lord does not appropriate himself to any one of the divided Parties but to every one of the Believers is given Grace for grace The God of all Grace dispences his goods in different measure according to different abilities Mat. 25. and he gives generally to every one without respect of persons as being of such or such a ones Church and therefore Job told his friends who were just of these mens growth surely ye are the people though that he spake Ironically Mysticé What the Servants have is said to be their Masters goods and such as he more especially accounts such which cannot therefore be only outward and temporal but principally inward and spiritual and therefore our Lord saith That his Kingdom is not of this world and therefore he accounts not the wealth of this world among his proper goods but rather in regard of these he is said to have been poor Saul whose Kingdom was of the foregoing world he spake what was figurative and typical concerning the Kingdom of Christ Can the Son of Jesse give you c. Luk. 16.12 And if ye have not been faithful in that which is another mans who will give you that which is your own What then are our Lords five principal inward and spiritual Talents 1. Simplicity in Christ such as was in Abel who is a breathing toward the God of Life The second Talent is the work of the Law discovering sin and death Rom. 7. and discovering also righteousness and life for so the righteousness of God is witnessed by the Law and the Prophets This was prefigured by Seth which signifies a positive Law he hath good correspondence with Enoch the first Prophet and preacher of Righteousness as Noah was the last before the flood All the Prophets are descanters upon the preaching of the Law The third Talent is the Grace of God which brings salvation unto all men Tit. 2. and calls and invites men unto repentance as John Baptist who is and signifies the Grace of the Lord. The fourth Talent is Faith in the Lord Jesus Christ which is the gift of God Eph. 2. The fifth and last Talent is the Communion with Christ according to the flesh in a lowly meek and suffering spirit but weak according to which it is said He was crucified in weakness and we are then weak in him or with him He who hath but one Talent hath the simplicity of Abel He who hath two Talents hath the work of the Law and Prophets figured by Seth as Abraham told the rich man in hell that his Brethren had Moses and the Prophets To every one of these who hath i. e. improves any one or more of these Talents more shall be given unto him for so they who are simple concerning evil Rom. 16.19 I would have you wise unto that which is good and simple or harmless concerning evil to such I say who wall on thus in their simplicity the Law of the Lord is given Psal 19.7 The Law or Doctrine of the Lord is perfect restoring the soul the testimony of the Lord is sure making wise the simple and Psal 119.130 The entrance of thy word giveth light it giveth understanding unto the simple Now unto every one who hath the Law of the Lord and Faith to improve the work of the Law written in his heart the grace and gift of repentance is given unto him according to Mal. 4.4 Remember the Law of Moses my servant unto such the Lord promises Elijah the Prophet vers 5. i. e. John the Baptist the voice of God the Father crying in the wilderness even in the wildered heart of man thus the Law and the Prophets are until John And unto every one who hath and useth well this gift of God this grace of the Lord John unto every one who seeth this burning and shining light Mat. 11. and willingly walketh in that light and hears this voice of the Father bringing forth fruit worthy amendment of life unto him is given Faith in the Love of God for so saith our Lord Joh. 6. Every one that heareth and learneth of the Father cometh i. e. believeth in me Lastly every believer ought to shew forth his Faith by his works so to improve his belief according to Titus 3.8 This is a saying of Faith and these things I will that thou constantly affirm that they who have believed in God be careful in maintaining good works which are good and profitable unto men so serving God with a good conscience who gave himself for us vers 14. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Now unto such believers and obedient ones is given that Talent Christ that mystery which hath been hid from Ages and Col. 1.26 27. yea unto such Believers it is given to know the mysteries of the Kingdom of God These are his houshold Servants yea his friends unto whom he reveils his mysteries or secrets Joh. 15. These receive Christ according to the flesh and unto these Christ is given he mans himself with them in a lowly self-denying meek patient suffering way For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake so Rom. 5 1 2 3. Therefore being justified or purified by Faith throughly cleansed we have peace with God through our Lord Jesus Christ by whom also we have access by Faith into this Grace wherein we stand and rejoyce in hope of the Glory of God and not only so but we
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
us unto If any man will come after me let him deny himself Vse 2. This speaks consolation to the poor dejected soul of man Alas I find this duty difficult very difficult Dost thou remember thy solemn Vow and Covenant made with thy God in Baptism that thou wouldst forsake the devil and all his works the pomps and vanities of the world and all the sinful lusts of the flesh c. This Covenant was that which they of the Primitive Church entred into when every one said ãâã ãâã ãâã ãâã ãâã I renounce Satan All Vows and solemn Leagues and Covenants are to be explained by this and measured out by this There is no doubt but whoever will in good earnest go about this important duty he shall meet with strong opposition from the World and therefore he hath need of strong consolation Tertullian saith of the Church in his time Nihil illa de causa sua deprecatur quia nec de conditione miratur sicut se peregrinam in terris agere inter extraneos facilè inimicos invenire There is no help for it thou must displease men Mel exulcerata mordet Hony is sharp when it meets with Vlcers but sweet to them who are in health and sound Tull. therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long time read Philosophy among us was yet never troublesome to any When we begin this hard work O what opposition what contention do we meet withal Why self is strong our own wisdom will not give place to the Wisdom of God The lusts of the flesh are strong the self-will is head-strong and will not yield to the Will of God But on the contrary the Spirit of God is strong in time the rebellious Will may become more tame The house of Saul i. e. arrogancy and self-will that becomes weaker and the house of David the Love of God becomes stronger and stronger so that at length the self is weak and feeble and the Lord becomes strong and his work is perfected in us Observe I pray how this comes to pass in the Order of the Priests 1 Chron. 24.7 The first lot comes forth to Jehoiarib the Lord contending and striving the second to Jedaiah the knowledge of the Lord the third to Harim dedicated the fourth to Seorim Demones oppugnantes fifth Milchias the Lord the King sixth Mayman preparing waters of repentance seventh Accos Spina the thorn which pricks us to the heart Act. 2.8 Abijah Dominus Pater vel Domini voluntas of this Order was Zachariah the Father of John the grace of the Lord which is the fore-runner of Jesus Christ and therefore the ninth Order is of Jeshua And from hence is an increase in the Spirit more and more until the man become nothing and the Lord all in all for so the twenty third Lot comes forth for Delaiah Pauper Domini one whom the Lord has made poor lean exhausted and empty of all self and then the last Lot comes forth for Maaziah the strength and power of the Lord. 2. The second qualification of Christs follower is 1. Taking up his Cross And 2. That daily wherein 1. Let us inquire what 's meant 1. By the History of the Cross 2. By the Mysterie of it The History of the Cross is that punishment of Malefactors this seems to have been more proper to the Romans what death they should dye which punishment was of all other the greatest in that it was the most painful lingering infamous and accursed of all others Phil. 2.8 2. What Mystically may be here understood by bearing the Cross The most agree that by the Cross is to be understood all manner of persecutions afflictions and tribulations c. But persecutions cannot be the Cross of Christ 1. Afflictions befal all men alike Eccl. 9. But bearing of the Cross is proper to him who will be a follower of Jesus Christ they that are Christs have crucified the flesh withe the affections and lusts Gal. 5. 2. We are warranted to flee persecutions Matth. 10.23 When they persecute you in one City flee to another But vers 38. He tells them he that takes not up his Cross and followeth me is not worthy me 3. Afflictions are part of that which is born upon the Cross not the Cross it self whereby we bear afflictions 1. Reason is in regard of Gods command in the Text that we take up on us another life 2. This is reasonable according to that Law wherein God delights lege talionis we have crucified Christ by our Sin Isai 53.5 they have pierced the Father and the Son wherefore mortifie or crucifie your Sins 3. Reason is in imitation of Christ's death if we must take up the Cross against all and every sin then it seems no sin no not the reliques of sin must remain in us he that endures to the end the same shall be saved If ye by the Spirit shall mortifie the deeds of the body ye shall live What men say that the reliques of sin must remain they have no Word of God for it besides there is the greatest danger in them Observ 1. The taking up the Cross is of far larger extent than is commonly understood when men assign for the object of it only outward affliction where also note the subtilty of Satan for the preservation of his own Kindom and consider here also the accomplishment of Types and Figures setting forth our crucifixion and mortification of sin Observ 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses without the inward Cross the patience of Jesus Christ Repreh 1. Of those who perform this duty by halfs yet acknowledge sin must be crucified and mortified but put it off for hereafter for another life wishing with Augustus for an easie death also those who are able to subdue outward foes but are arrant cowards against their inward enemies their sins and those who instead of taking up their Cross make crosses to themselves 2. We hence justly reprove those who will not take up the inward and spiritual Cross the patience of Jesus Christ but reject it and cast it away in the lump of inherent Righteousness and as for the outward Cross they abhor it as the Jews did and count it foolishness as the Gentiles did So that which way soever we understand them taking up or bearing of the Cross that which St. Paul saith to the Philippians concerning some of them is true of these That they were enemies to the Cross of Christ Also those who account this command of Christ impossible yet can they do what is less possible unreasonable and unthankful men the Lord who hath all power both in heaven and in earth is able to strenghten and support them and impower them by his spirit to subdue and mortifie all the power of the enemy But Beloved let us be exhorted to take up or bear our Cross after our Lord be possest with
that 's ãâã ãâã ãâã ãâã ãâã Reason From the faithfulness of God who hath promised the greatest and precious promises that we should be partakers of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1. 2. The bounty of Christ who gives the spirit of adoption unto his believers and thereby gives them power to become the sons of God 3. In regard of those who receive him they are only prepared and set in order unto faith in Christ and receive him and of him receive the end of their faith or reward ãâã ãâã ãâã ãâã ãâã the salvation of their souls 1 Pet. 1.8 9. Doubt But this gift of the Son seems not peculiar to those who have received Christ but common even to all the Sons of Adam for so it is said of Adam that he was the Son of God Luk. 3. ult I answer with St. Austin Credere gratia est obedientium posse credere natura est omnium To believe is the grace of those who obey to hope possibly to believe is the nature of all But we must distinguish these Three 1. Possibilitas Possibility which is a remote material power undisposed 2. Potentia Power which notes a disposition 3. Potestas est gratia superaddita naturali a grace added unto the natural power which it perfects 2. Why is it not said that the Lord Jesus makes those who receive him Sons of God but that he gives them power Surely the spirit of God imports thus much That the believers who receive Christ must not be wanting to themselves but that they should put to their own endeavour to become the sons of God to be led by his spirit Rom. 8.14 Be ye learned ye Judges of the earth Psal 2.15 therefore the peacemakers shall be called the sons of God Observ 1. Note hence what great love is this that the Father hath shewn unto us that we should be called the Sons of God 1 Joh. 2.1 if sons then heirs Rom. 8. 4. No man can make himself the Son of God the Son of God gives that power to become the Sons of God 5. Christ hath authority and power to bestow divine honours upon those who receive him and believe on his name so what is ascribed to the Father is given to the Son Ephes 4. He makes Kings and Priests unto God his Father Rev. 1. This discovers and reproves the grand Imposture of these last times Men receive and believe in their Mammon trust in their Riches receive and believe in Chemosh the God of riot and drunkenness yet will these men pretend and profess belief and receiving Christ above all other Christians yea they engross Christ to themselves yea that there are no purely Reformed Christians but themselves and since they have received Christ all the benefits which come by Christ are theirs they are the Sons of God This doubtless is Satans Master-piece who as he transforms himself into an Angel of Light and his Ministers into Ministers of Righteousness so he imposeth this arrant cheat upon the credulous people that he causeth his children to be reputed and taken for the children of God covetous sons of God proud sons of God envious sons of God such as profess catechetically that nor they nor any other can keep Gods Commandments by what power soever God hath given unto his Church but daily break them in thought word and deed Surely if these be Sons of God they are born of blood and of the will of man and of the will of the flesh they are born by equivocal Generation as Frogs and Mice and other Virmins Exhort Receive and believe in the Lord Jesus Christ to receive him is to receive the wisdom power righteousness and holiness of God the love and mercies of God these all these are Christ They who receive him receive power to become the Sons of God like unto him What love is this of the Father what love is this of the Son Every man assumes this honour to himself Were a man an Adopted Son to a Prince he would not regard things of inferiour nature his mind would be above them Why art thou being the Kings Son lean from day to day saith Jonathan to Amnon 2 Sam. 13. Because he was the Kings Son he must not be anxious and careful for the things of this life O ye Sons of God Cast all your care upon him for he careth for you NOTES AND OBSERVATIONS UPON JOHN I. 23. ãâã ãâã ãâã ãâã ãâã Ego vox clamantis in deserto Dirigite Syriac Complanate viam Domini sicut dixit Esaias Propheta He said I am the voice of one crying in the wilderness Make straight the way of the Lord as said the Prophet Isaias IF a Cryer or a Herald should present himself unto us with a Proclamation from the King Si fortè virum quem conspexêre silent arrectisque auribus astant what silence there would be what attention and listening unto the tenour and drift of the Proclamation A Cryer an Herald and as our Saviour saith a Prophet yea I say unto you more than a Prophet an Herald yea greater than an Herald the King of Heralds the Herald of the King of Kings he comes unto us and makes a Proclamation unto us in Name of the King of Kings Vox clamantis in deserto c. The parts are Two 1. The Herald or Cryer making Proclamation 2. The tenour and drift of his Proclamation The Lord for his mercie 's sake grant unto the speaker the door of utterance that he may open his mouth with boldness and make known the intent of this Proclamation for which he is an Ambassador that he may speak boldly thereof as he ought to speak And he grant unto the Hearers the door of entrance and hearing ears that they may hear it with reverence and attention and full purpose of obedience as they ought to hear The voice of the Cryer requires no less of us who after a negative description of himself made upon inquiry what he is vers 19. that he is not the Christ not Elias not that Prophet vers 20 21. In the Text he describes himself positively and affirmatively what he is I am faith he the voice of a Cryer in the wilderness But how a voice and of what a Cryer and how and why in the wilderness Aliud est verbum aliud est vox saith St. Anselm A word is one thing a voice another first the voice sounds then the word may be heard St. John therefore calls himself a Voice because he goes before the Word the essential Word of God and by his Ministry that Word is heard of men He was called a Voice because like a voice he sounded before Christ the Word He is well called a Voice because the Voice is inferiour the Word superiour St. John shews Christ as the Voice the Word the Voice is heard and with the hearing vanisheth but the Word remains as St. John spake of himself in comparison of
c. yet if there were any satisfaction it were the more excusable but the wise man adds The Appetite is not filled he eats and drinks and does the same thing over and over a beast is more happy than such a man because he hath an immortal Soul that hungers and thirsts yet he suffers it to languish for want of food The appetite i. e. the soul so the Hebrew is not satisfied But grant it that the appetite were satisfied yet that natural food can but support the body 'T is no more nor better than if a man should daily be repairing a mud-wall The body cannot continue without such nourishment forty days what a great miracle Consol To those who have this Divine food in them these are they who indeed are filled with all the fulness of God Ephes 3. These are they who seem to want outward meat perhaps but they have meat that others know not of Joh. 4. Martha runs about but Mary hath chosen the better part The Manna of Gods Word hath all tastes in it Wisd 16.20.26 Hebr. 13. Be content with what ye have for he hath said I will never leave you c. He that gathers little hath no want c. 2 Cor. 8.15 Murmur not poor Soul In the time of want they shall have enough Joseph dined with his brethren at noon i. e. in the heat of persecution In my fathers house there is bread enough and I perish for hunger I will go to my Father some comfort for the prodigal who hath wasted his substance and lived among the Swine But I have drunk a cup of deadly wine Psal 60.3 even so Job was charged by Eliphaz Job 15.16 St. John's care was even of the body of Gaius That it might prosper even as his soul prospered Epictetus his sheep brings a full bag and a thick fleece but a fat Oxe eats and treads down the rest Exhort Labour for the meat that endureth to everlasting life Motives 1. It 's a substantial meat ãâã ãâã ãâã ãâã ãâã Matth. 6.11 no other than Christ himself that bread of life Joh. 6.33.49 50 51. This bread our Saviour directs us to ask of his Father when we say Our Father c. Give us our supersubstantial bread 2. It 's a satisfying meat In Christ all fulness is otherwise what meat hast thou for to morrow Exod. 16. Vide Comparat Orig. ibid. Manna cum verbo Rev. 7.16 3. It 's a lasting meat our Fathers fed on the same we do 1 Cor. 10.2 The meat that endures for ever Joh. 6.27 meat for a siege The folly impiety of seeking after other meat Mat. 6. Other meat may bring a plague with it as in the mistake of ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã Notes or Marks 1. Dost thou labour for the meat that perisheth and yet sayest thou labourest for this like the Lark and other birds of prey soaring high aimest at things below Dost thou mind earthly things then thy God is thy belly Phil. 3.19 Joh. 3.31 Col. 3.2 2. How dost thou thrive in thy soul hast thou not Caninam appetentiam who art alwayes learning and never comest to the knowledge of the truth 3. Dost thou desire the Word sincerely alone and not to tickle thine ear ãâã ãâã ãâã ãâã ãâã Apti ad Comedendum sunt redempti de familia Sacerdotis Levit. 22.11 The Reason of this earnest search after Knowledge Esau was a great hunter yet mist the blessing desire of the Tree of Knowledge The Childrens teeth are set on edge For he gives us in command the same he did to Adam Gen. 2.16 which we understand a permission though never elsewhere do we turn that phrase permissively in the very next verse it is Moriendo morieris in dying thou shalt dye Remove false conceit of other food which makes us loath Manna Castel pag. 47. which is rather poyson than meat Custome in the eating makes them think it good Mithridates Means 1. Direct Hunger after it God fills the hungry with good things Confer Psal 145.15 16. and 147.14 15. 2. Ask with them Joh. 6. Lord evermore give us of this meat Beseech the Lord to rain bread from heaven upon us Exod. 16.4 The truth came by Jesus Christ of all those figures and types in the Old Testament Observ 5. The reason of those high contestations those hot and earnest yea bloody disputes now for many years maintained by the confused three-fold Babel concerning the flesh and blood of Christ the nature of the Sacrament the manner of Christs flesh and blood being in the Sacrament whether by Transubstantiation or Consubstantiation There is not any question now more than these hundred years hath blotted more paper or tortured mens wits or divided mens minds more than this Men have not taken notice of Christs true flesh and blood nor the manner of partaking of it reveiled in the Word Observ 6. Hence appears how vain though gainful the practice of preserving ãâã ãâã ãâã ãâã ãâã the reliques of Saints yea though of our Lords body it self as too many do and too long have done shewing with great veneration and devotion some old box of congealed blood or some such like Relique to the curious and credulous beholder which he must believe to be part of some Saints body and blood which long since have returned to their dust But be it granted that the natural body of some Saints have been preserved from putrefaction and corruption so many hundred years yet ãâã ãâã ãâã ãâã ãâã vers 63. The flesh profiteth nothing Observ 7. Hence it appears that the Sacrament of Christs body is a great mystery it 's called ãâã ãâã ãâã ãâã ãâã the less kind are ãâã ãâã ãâã ãâã ãâã 1 Cor. 3. whence ãâã ãâã ãâã ãâã ãâã Observ 8. Hence a reason why Children not only natural but also spiritual are not partakers of this Sacrament they are not only unable to examine themselves but also they understand not nor can they bear this spiritual nourishment 1 Cor. 3. 2. Axiom Christs blood is drink indeed as by the flesh of Christ was meant his word Joh. 1.14 So by the blood of Christ is meant his spirit and life Unto this purpose sound many places of Scripture especially Hebr. 10.29 where the blood of the Covenant and the spirit of grace are the same thing 3. So 1 Job 5. so the effect of the one is given to the other Hebr. 9.14 and this appears by our Lords own explication of this hard saying Joh. 6.57.63 My words are spirit and they are life and so Peter understood him vers 68.69 hence the blood the life The effects are these 1. it quencheth thirst My soul is a thirst for God Psal 42.1 2. in the last and great day of the feast Jesus said come to me and drink understood of the Spirit 2. It extinguisheth the heat of concupiscence sensual having not the spirit Blood is the spiritual life we are said to drink into one spirit The words
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word ãâã ãâã ãâã ãâã ãâã 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.
ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã in one mind and one heart ãâã ãâã ãâã ãâã ãâã 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 âhâse 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 ãâã 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 aâd contrary Spirits as the Spirit of God and the Spirit of the world are That filâs 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 ãâã ãâã ãâã ãâã ãâã 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
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Jam. 1.21 ãâã ãâã ãâã ãâã ãâã 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
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã
ãâã ãâã ãâã wise sayings such are the writings of the Apostles they are Apothegms qui loquitur ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã that is altogether as before ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are ãâã ãâã ãâã ãâã ãâã overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes ãâã ãâã ãâã ãâã ãâã Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature ãâã ãâã ãâã ãâã ãâã This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are ãâã ãâã ãâã ãâã ãâã extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that ãâã ãâã ãâã ãâã ãâã that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
Righteousness of Faith saith If thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved The Apostle in the same Epistle Chap. 8. makes all plain Christ is able to save ãâã ãâã ãâã ãâã ãâã Heb. 7.25 to the uttermost Object If every one who believes be justified then what need any thing but faith what need any obedience The whole Word of God must be true and every part of it stand firm with other Know we therefore the true Faith hath obedience involved in the nature of it whence to believe and obey are taken for the same thing See Notes on Isa 3.10 add ye Deut. 30.11 12 13 14. where is set down the very difference between the Law and Faith Observ 1. All who believe Greek ãâã ãâã ãâã ãâã ãâã every one that believeth As particular Faith is required of every man so particular Justification is promised unto every believer our Translation here is plural all that believe but the Greek is singular ãâã ãâã ãâã ãâã ãâã every one who believeth this is no fair dealing for whereas these words are put in the plural number there is place left for distinction whereas ãâã ãâã ãâã ãâã ãâã every one that believeth implyes Faith required in every one and a particular promise and assurance of Justification made unto every man Such untrue dealing with the holy Word of God may be observed in our former English Translators as Hebr. 2.9 should taste of death for all another hath it for all men so some of our Latin Translations pro omnibus pro cunctis whereas the words are ãâã ãâã ãâã ãâã ãâã as our last Translation hath it That he should taste death for every man What is the difference Dolosus versatur in generalibus So that if we or any one urge the universality of Christ's death he died not pro singulis generum sed pro generibus singulorum He died for all kinds not for every man which yet the Scripture saith expresly Observ 2. Faith in Christ is a purging sanctifying and cleansing Faith Act. 15.9 and 26.18 Observ 3. Christ is the Author of Faith ãâã ãâã ãâã ãâã ãâã Heb. 12.2 Observ 4. Christ is the Author of Justification 1 Cor. 6.11 Gal. 2.16 Observ 5. Every one who believes in Christ and is justified by Christ is in Christ ãâã ãâã ãâã ãâã ãâã Observ 6. The Gospel of Salvation the glad tidings of justification and sanctification c. is universal to every one that believeth Christ's birth is joy to all people Luk. 2.10 The Grace of God is ãâã ãâã ãâã ãâã ãâã Tit. 2.11 Marg. it is ãâã ãâã ãâã ãâã ãâã Jud. vers 3. God would have all men to be saved 1 Tim. 2.4 As he was born to the joy of all people so he died for the benefit of all He suffered death for every man Hebr. 2.9 No man is excluded who doth not exclude himself Observ 7. God is no respecter of persons See Notes in Joh. 1.12 Observ 8. Faith in Christ purgeth justifieth and cleanseth from all sin all things are possible to him that believeth Mar. 9.23 1 Joh. 5.4 Observ 9. The difference between the Righteousness of the Law and Faith in Jesus Christ Rom. 10.5 6. cum Deut. 30.11 12 13 14. Observ 10. Remission of sins and justification cleansing purging from sins go together 1 Joh. 1.9 Observ 11. Faith is not a fancy but a real receiving of Christ and hath through him a real work in it Observ 12. What kind of people believers are they are a cleansed and purged people See Notes in Hebr. 1. ãâã ãâã ãâã ãâã ãâã Repreh 1. Those who detract from the power of Christ in cleansing from sin they ascribe unto their own death more than to Christs death more to the unclean Devil than to the most holy God and his spirit Repreh 2. Who fancy themselves justified when yet they continue and live in their sins Repreh 3. Who ascribe all the cleansing and justifying of Christ from sin to what Christ hath done so many Ages since and not to his working in us Moses is alledged by St. Paul Deut. 30. in that very place mark what Moses saith No good makes us good unless it be in us as è contra no evil evil unless in us Exhort Receive and believe in the Lord Jesus Christ the justifier and sanctifier Doubt How can we be exhorted to receive him who is already in us 2 Cor. 13.5 Can a man be exhorted to receive him whom already he hath He is in us and we believe he is in us For Answer See Notes in Jam. 1.21 The Prayer O Lord thou hast called us with an holy Calling unto the belief of the Truth by the Gospel to the obtaining of the Glory of the Lord Jesus Christ And thou hast made unto us great and precious Promises that we should be partakers of thy Divine Nature But thou requirest that first we escape the corruption that is in the world through lust That having received these precious Promises we should purifie our selves from all pollution of flesh and spirit Thou offerest Faith unto us all by the resurrection of our Lord Jesus Christ But we have not walked worthy of so holy a Calling we have contented our selves with a dead Faith not considering that the Faith that justifieth purifieth the heart that it is obedience that the spirit of God accompanieth it But although our sins be multiplyed against thee yet deal with us in mercy O give us grace to flee out of the false Hypocritical Jerusalem That we may hear the noise of the Trumpet and take warning and be admonished by the fire of the Spirit in the Vineyard of the Lord of Hosts Set open the Fountain to the house of David for sin and for uncleanness that may purge out of us that source and fountain of wickedness And vouchsafe unto us that Living Faith that we may believe in the Lord Jesus Christ as the Scripture hath said That out of our heart may flow the Rivers of Living Waters Amen NOTES AND OBSERVATIONS UPON ROMANS V. 12 13 14. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned For until the law sin was in the world but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come OUR general scope and aim is the discovery of Christ yesterday Heb. 13. i. e. in all that tract of time before his manifestation in the flesh Having therefore found his eternal generation Mich. 5.1 His goings forth from everlasting and his growing up as the tree of life in the paradise of God Rom. 2.7 That Paradise of
our conformity thereto This is the narrow way Matth. 7.2 Esdr 7. I am the door Joh. 10.7 The new and the living way Heb. 10.20 Observ 2. This discovers a great deal of hypocrisie which with the blind world goes for righteousness and holiness Thou that art called by the name of Jacob answers not to that name Thou hast a name that thou livest Revel 3.1 and art dead Life entred in by righteousness This is the Apodosis and Reddition Here are four questions for explication 1. What is here meant by life 2. What by righteousness 3. What it is for life to enter 4. How did life enter in by righteousness Prov. 12.28 In the way of righteousness is life These two phrases are used promiscuously 1. That life enters in by righteousness And 2. That by righteousness we enter into life The former is here understood the other is express Matth. 18.8 9. to enter into life And 19.17 If thou wilt enter into life keep the Commandments So to be in Christ and Christ to be in us and many the like So we may be said to enter into peace Esay 57.2 and joy Matth. 25.21 and into glory Luk. 24.26 and into the kingdom of heaven Matth. 7.21 When yet all these are in us The Reason is from that through and intimate Union of spiritual things And accordingly I shall use the phrase promiscuously that life enters into us or we enter into life by righteousness 1. The life here must be opposite unto death As therefore the death is natural so is the life Prov. 16.31 2. As it is inward and spiritual a dying from the life of God in us So is the life also spiritual and inward ãâã ãâã ãâã ãâã ãâã a recovering of the life of God and living unto God 2 Cor. 5.15 3. As that is the whole curse following upon sin and death So is the life the whole blessing ãâã ãâã ãâã ãâã ãâã Christ himself who is not the blessing only but plural ãâã ãâã ãâã ãâã ãâã Thou hast made him most blessed Psal 21.6 In all these respects we may understand the wise man Prov. 12.28 In the way of righteousness is life Rom. 5.18 The Apostle hath both parts of this similitude full 1 Cor. 15.21 22. Since by man came death by man came the resurrection from the dead Here are three things considerable 1. That whereinto entrance is made the world 2. That whereby it may be made righteousness 3. That which enters life 1. By righteousness is here understood both 1. That which the Apostle calls ãâã ãâã ãâã ãâã ãâã justification which is by faith in the blood of Christ Rom. 3.22 26. Thus reconciliation is made by the death of Christ vers 10. And 2. That which he calls ãâã ãâã ãâã ãâã ãâã Rom. 6.13 18. This is made ours by faith vers 1. being justified by faith That is made ours by conformity unto his death Rom. 6. 1 Pet. 2.24 By this righteousness life enters As by the real transgression and propagation of the sinful nature from Adam unto his seed and posterity Death followed upon his seed and posterity So by the real transfusion of the righteous Spirit from the second Adam unto his posterity and his seed as it is called Esay 53. righteousness and life followeth unto them So expresly Rom. 5.10 18. Reconciled unto God by the death of his Son we shall he saved by his life This we have also fully testified 2 Tim. 1.9 10. Take an illustration of this wrought in the less world by what the God of Nature works in the greater As by the cold condensing spirit the free passages of the water and the earth are stopped and a kind of deadness followeth unto them So by the spirit of iniquity the love grows cold and obstruction is made of the free Spirit of Life But as when the God of Nature sends out his word and melts them he causeth the wind to blow and the waters to flow Psal 147.18 So the God of all grace sends forth his essential word and causeth his Spirit to blow and dissolves that deadness in us So that the law of the Spirit of Life which is in Christ Jesus makes us free from the law of sin and death Rom. 8.2 How The same way that the first Adam brought death upon himself and posterity The same way the second brought righteousness and life Observ 1. Life natural spiritual and eternal are inward things eternal life abiding in him 1 Joh. 3.15 This is negative but what positive proof have we 1 Joh. 5.11 12. God hath given us eternal life and this life is in his son who is the way the truth and the life and he who hath the Son hath life c. Observ 2. Hence we may discern between the true heavenly life and that which is only a shew and semblance of it 1. The true heavenly life enters in by righteousness 2. It 's a life usher'd in by a precedent death If ye by the spirit shall mortifie ye shall live Observ 3. Here is a salve for the most deadly sin a remedy for the most extreme malady A cure even of death it self This was signified by those cures wrought by the Lord Jesus and his Apostles Most of the diseases were either almost or altogether incurable that blindness of the man Joh. 9. was not ãâã ãâã ãâã ãâã ãâã Some blindness by casualty but ãâã ãâã ãâã ãâã ãâã The Leprosie is very hardly cured They say when the Fever and bloody Flux meet they are incurable they met in Publius Act. 28.8 The man was lame from his mothers womb whom Peter cured Act. 3.2 but because some lameness in children may be helped before the joynts be setled it 's noted Act. 4.22 that the man was above forty years old on whom this miracle of healing was shewed and therefore he was naturally incurable But the cure of a dead man mortuum curare 't is reckoned among the opera inania and labour in vain Hence ariseth the glory of the great Physician the Lord Jesus Christ the Physician of souls A strange cure of Death by Death Extinguunt ignibus ignes The fire of concupiscence by the fire of love O death I will be thy death By Theriaca the Vipers poyson is dispelled 1 Macch. 6.46 the great beast which Eleazar slew cost him his life and Sampson by his death overcame his enemies Heb. 2.14 Repreh Those who seek to enter into life bliss and happiness yet not by righteousness they live in their sins yet hope to enter into life These are without the door like the blind Sodomites they could not find the door Gen. 19. nor shall they find it Our Saviour tells of such Luk. 13.24 Others imagine themselves into the life and enter not in by righteousness these our Lord calls thieves and robbers Joh. 10. There is a night thief and a day thief The night thief doth evil and hates the light Joh. 3. The day thief the prophane person that rebels against the
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel ãâã ãâã ãâã ãâã ãâã Israel rules with God and Judah ãâã ãâã ãâã ãâã ãâã Ezeck 34.24 I the Lord will be your God and my servant David a prince ãâã ãâã ãâã ãâã ãâã in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God ãâã ãâã ãâã ãâã ãâã 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or ãâã ãâã ãâã ãâã ãâã They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all ãâã ãâã ãâã ãâã ãâã These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
proportionable to this 1 Tim. 3.13 They that have used the office of a Deacon Or have ministred well purchase to themselves a good degree Of these some understand 1 Cor. 12.28 Where the Greek words are ãâã ãâã ãâã ãâã ãâã not as we turn it helps in governments but helping governours So that Beloved when the Lord gives his Spirit in that great measure as Wisdom 7.27 There is no reason power and authority should be denyed unto the true Elders O no would God all the Lords people were Prophets and the Lord would put his Spirit upon them as Moses speaks upon occasion of the Spirit given to the first Elders But I shall here make use of what a great States-man spake concerning Offices in the Common-weal and to supply them Places saith he are not wanting but fit able and worthy men are wanting unto places would God all were able But as I shewed before out of Act. 6.3 The Deacons must be men full of the holy Ghost How much more the Elders they must be able to judge of all controversies able to give the holy Ghost 1 Tim. 4.14 Able to recover the sick Jam. 5.14 15. is any sick among you let him send for the Elders of the Church c. Such an Elder was Paul Act. 28.8 Paul entred in and prayed and laid his hands upon him and bealed him Where-ever such an holy Government is I shall not doubt to affirm that it is Jure Divino by Divine Right But if we leave out some and add other according to humane prudency though the best I dare not then say it is Jure Divino an humane Ordinance it is to which we ought to submit our selves 1 Pet. 2.13 if ordained by the higher Powers over us and it may stand Jure Humano But if we shall chuse covetous proud broasters full of envy c. having a form of godliness such as tyranize over weak consciences and judge chaste Susanna to death Such as these condemned our Lord such a goverment I shall not say is Jure Humano much less Divino yea such a Government will be Jure Diabolico Such are the Elders of the Philistines dunkards Midians men of false judgement Egyptians sinful and ungodly men It is now long since viz. October 19. 1645. that I received A Vote from the Honourable Court of Parliament commanding a choice of ruling Elders to be made forthwith Now because in a former direction set forth by the Honourable Court Order was given That the Minister of every Parish respectively should preach before any such choice should be made In obedience to that command I published the Vote in the fore-noon and preached after-noon upon that subject as also the Lords day after that It was not then without the good hand of our God that I was upon a Theme concerning Christ the Ruler of Israel Mich. 5. Nor do I conceive it otherwise now but that when I am to speak to you concerning the very same subject I am engaged in a Text as fit and proper as that was the rule and reign of life 1. I shall speak of the name and qualification of Elders and their choice The word ãâã ãâã ãâã ãâã ãâã which we turn Elder as also ãâã ãâã ãâã ãâã ãâã which is of the same signification and Senex or Senior the word answering to these in Latin they all signifie an old man in regard of natural age But because such as these had gotten experience and wisdom they have been thought fit in all ages to be put in places of Authority to rule and govern others Such were the Senators of Rome and the like Rulers in other Kingdoms as France and Spain have their names from their age as with us Major is Major aetate and dignitate So Alderman is from the Saxon Ealderman an Elder or more aged men and in authority and place above others Such as these have been Rulers in the Kingdoms and Common-wealths So we read of the Elders of Egypt Gen. 50.7 Elders of Moab and Midian Numb 22.7 But the Elders we are now to speak of are the Elders of Gods people and his Common-wealth of which we are not to seek only in the New Testament the name of Elders as also the office was well known in the Old But truly the neglect or ignorance of the Old Testament hath rendered many things in the New Testament obscure unto us Among them was the office of Elders in the Church And therefore as the Apostle discoursing of the Sacrament refers to the first institution of it 1 Cor. 11. And teaching the Doctrine of the Resurrection refers to the Resurrection of Christ 1 Cor. 15. speaking of the superiority of the man over his wife he refers to Gen. 2. And all this after the example of our Lord who speaking of Marriage and Divorce refers to the beginning Let us enquire then into the beginning of Elders in the Church of God We read of Elders Exod. 24.14 but such as must refer their business to others Numb 11. Moses complaining of his burden The Elders were chosen by Moses their qualification is implyed in this they must be such not as every one knew to be Elders but such as Moses knew to be such and who are they only those who have numbred more years O no wisdom is old age 2. Another qualification is they must be like to Moses in Wisdom and Piety and other graces this is implyed that they may stand there with thee in vers 16. On these the Lord poured his Holy Spirit vers 17. By these the people of the Jews were governed By such as these the Church of Christ was governed Such an one ye read described Tit. 1.5 9. if this place be vnderstood of preaching and teaching Elders what place shall we find for ruling Elders Truly I know none except that 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour Such as these assembled together were called ãâã ãâã ãâã ãâã ãâã the whole state of the Elders as we turn it Act. 22.5 Now if by these we understand Ruling Elders doubtless they must be men of most exact lives I pray take notice of them Titus 1.6 7 8. By these Characters are expressed all the graces of the Spirit rendring the Ruler accomplish'd for his duty toward God his neighbour and himseâf and houshold nothing is wanting And doubtless most reasonable it is that he who is to rule the Church of Christ have in himself the Spirit of Christ dwelling and governing him otherwise he is not fit to rule others otherwise Christ the life and prince of life shall not rule but man vain man shall rule yea the beast or the devil And therefore it is most necessary that such a Ruling Elder be an Elder indeed i. e. not a novice but one grown up into the perfect age of Christ Ephes 4.13 Every Believer hath Christ in him in some good measure vers 7. but the Elders much more vers 13. And therefore
Esau and came into the world immediately after it as I shewed thee before Where the Apostle saith I lived without the law once The meaning is he was so to the Law as if the Law were not as if the Law had been dead to him and this Metaphor he useth vers 4. ye are become dead to the law Where he compares the Law to the Man and those under the Law to the woman He should seem therefore rather to have said the Law is dead unto you than we are dead unto the Law For the similitude was thus as the Woman is free when her Husband is dead so are ye free when the Law is dead But that had been an odious speech to the Jews to say the Law is dead unto you and therefore he saith ye are dead in the law and it comes all to one and the same purpose As thus Ye are dead to the law and the law is dead unto you So that ye have nothing to do with the Law and the Law hath nothing to do with you no more than living men have to do with those that are dead I was alive without the law the Law was as it were dead unto me whence is appears what life he lived without the Law of Nature or Law of God where we must take notice of a threefold life 1. Of Nature 2. Of Grace And 3. Of Sin 1. Of Nature when a man lives according to the Law of Nature 2. Of Grace when a man lives according to the Law of the Spirit of life which is in Christ Jesus 3. Of Sin When he lives according to the law of his members according to iniquity which is a Law unto him I lived according to mine own will and pleasure I thought I lusted I loved I hated I feared I rejoyced I spake I did I left undone all what I would in a word I thought lusted spake did what I listed I had no curb no check no tye of the Law upon me I was a free-man I was alive without the Law For thus the word ãâã ãâã ãâã ãâã ãâã which we turn to live or be alive signifieth neither natural life nor spiritual life here but the life of sin which is improperly called life and more truly a death Thus the life of the man is that wherein he is more principally imployed The life of a drunkard is to be drunk vivere est bibere of a Gamster to game of a covetous man to covet c. and the nature of the man is so deeply moulded in sin that it seems to be his nature envy pride is the nature and life of the envious man the proud man Thus life is taken in the Scripture Thus walking which is conversation living in which ye walked while ye lived in them Col. 3.7 The Prophet David complains Psal 38.19 Mine enemies live and are mighty live i. e. they are lusty sound cheerful merry frolick in their sins and live without the law why doth the living man complain A man who lives in his sin Lam. 3.39 Vivamus mea Lesbia Eccles 6.8 What hath the wise man more than the fool What hath the poor that knoweth to walk before the living i. e. before the rich as the opposition intimates before rich and voluptuous livers Thus to live is taken 1 Sam. 5. vers 6. where David instructs his young men whom he sent to Nabal Thus shall ye say ãâã ãâã ãâã ãâã ãâã to him that lives that Vatablus understands as if David should say Do they fare well as long as thou livest as a flatterer said to Claudius that set out the Ludi Seculares which were kept every hundred year and fell in Claudius his days Saepe facias But David is understood to speak otherwise by our Interpreters who add a proper supplement Thus shall ye say to him that liveth in posterity for so to live is taken by the voluptuous Poet. Vivamus Sera nimis vita est crastina vive hodie Thus ãâã ãâã ãâã ãâã ãâã is used 1 King 1.25 They eat and drink before him and say ãâã ãâã ãâã ãâã ãâã Let King Adoniah live Chald. ãâã ãâã ãâã ãâã ãâã let him prosper Psal 22.27 your heart shall live for ever i. e. ye shall be merry and joyful This appears also by the contrary as in the story of Nabal 1 Sam. 25.37 His heart died in the midst of him all his mirth and sport had an end The Reason 1. In regard of the man There is a necessity that his natural and earthly life precede The first man Adam was made a living soul the last man Adam was made a quickning Spirit Howbeit that was not first which is spiritual but that which is natural and then that which is spiritual 1 Cor. 15.45 46 47. Seeing therefore the Law is spiritual and tends to the advancement of the spiritual life The natural life must precede so that he must necessarily say I lived without the law once 2. A second Reason is in regard of the Law for that was ordained for the lawless saith the Apostle 1 Tim. 1.9 as the means are ordained for their end and therefore the end must be before the means the lawless man living before the Law So that had there not been a man who had lived lawlesly and without the Law there had been no need of a Law But what we say of positive Laws is true also of Gods Law Ex malis moribus ortae sunt bonae leges The man is first diseased and then Physick is prepared for him First the man lives without Law lawlesly and disobediently that of the soul is the most deadly disease and then the sound and healing doctrine of the Law is prepared for him for the law was added saith the Apostle because of transgression Gal. 3.19 transgression therefore must precede and the man must first live without the Law 3. In regard of the Law-giver who is the only wise God and therefore well knows how needful a Law was for the man so long as he lived for had Christ and his righteousness lived in the man or had the man believed in Christ who is the power of God and loved Christ who is the righteousness of God there had been then no need at all of a Law to compel him thereunto Why Because the man then through faith in Christ the power of God and through love of Christ the righteousness of God should live in the righteousness of God witnessed by the Law and the Prophets which is that life which God requires Now if the man lived that life which God requireth what need he a Law to compel him so to live ãâã ãâã ãâã ãâã ãâã Saith he in Homer Why dost thou spurr a free-horse The law was not made for the righteous man 1 Tim. 1.9 But whereas that the Lord saw that the man had no will unto the righteousness of God nor faith in Christ Jesus but was wholly inclined unto his own lusts and his own will and that sin
check of the Law without remorse of conscience heretofore was this a liberty or a wildness was this a soundness or a sickness was this a life or more truly a death Afflict not thy self too much poor soul for these unruly motions of sin but consider with thy self if these be wicked sinful abominable and loathsome to thee What wert thou when thou wert one and the same with them when thou livedst in them without the Law thou wert one with them thou wert incorporate with them into the body of sin O rather magnifie the grace and goodness of thy God who looseth the bonds of thine iniquities who discovers thy sin to be sin and for sin condemning sin Rom. 8.3 who now undertakes the cure of thy spiritual ulcers This large suppuration and mattering this abundance of filth proceeding from thy wounds is an argument of strength and soundness in the inward parts that thou now feelest the deadly darts of Satan it s a sign of some life in thee where there is sense there is life and è contrà if thou perceivest thine own unrighteousness endeavour to find it more if thou seemest filthy to thy self be more filthy so we understand that Revel 22.11 Exhort Doth the Law come Doth thy sin revive Then let us be exhorted to live no longer without the Law but let us entertain the Law as we would welcome a guest For Motive hereunto consider the manifold blessings upon the obedient Deut. 28.11 The Lord shall make thee plenteous in goods spiritual goods the holy Spirit it self he shall bless thee in the land which the Lord gives thee the holy land or land of holiness Consider the curses upon the disobedient upon the out-laws The penalty of an out-law according to our Laws is loss of goods loss of the graces of Gods Spirit loss of lands loss of the holy Land Yea the out-laws caput gerunt luporum any one that meets thee may kill thee saith the Lawyer They are out of protection of the Laws for meritò sine lege periunt qui secundùm legem vivere recesserunt And such out-laws are we all while we reject the Laws of our God no better than Cain conceived of himself like fugitives and vagabonds upon the earth without any benefit of Gods Laws that who ever findeth us may slay us Aliens from the Common-weal of Israel strangers from the Covenant of promise having no hope and without God in the world Eph. 2.12 O Beloved As knowing the terrour of the Lord we perswade men Let us let us I beseech ye so many as are yet out-laws in-Law our selves before the Decree go forth ye know the out-law if sought and called in five several Counties refuse to come in and answer to the Law pro exlege tenebitur he is held as an out-law and those penalties pass upon him O how long how often hath the great King of kings himself sought his out-laws who ought to have sought unto him By how many Messengers hath he rising up early and sending them wooed us to come O how lowly how infinitly below his state hath he stooped to winn us to be merciful to our own souls What a low condescent is that that 2 Cor. 5.20 We are Ambassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God NOTES AND OBSERVATIONS UPON ROMANS VII 10. ãâã ãâã ãâã ãâã ãâã I dyed and the commandment unto life was found to me unto death THE coming of the Law hath a double event 1. One in regard of sin 2. Another in regard of the man 1. In regard of the sin that revived 2. In regard of the man he died I call these events not effects of the Law for effects proceed from and depend upon causes truly and properly so called and so it cannot truly be said that the Law coming caused sin to revive and caused the man to dye but occasioned both for an event answers to an occasion or a cause by accident as an effect answers to a cause per se and truly and properly so called In these words therefore we have two events of the Law coming to the man 1. Sin revived 2. The man dyed I spake of the first I now proceed to the second event of the Law 's coming The man dyed Herein for our berter proceeding we may enquire 1. How he may be said so to dye 2. What death the man dyed 3. How upon the coming of the Law the man dyed 1. What death the man dyed privations are best known by their opposite habits and therefore as life is three-fold so likewise is death There is a life of 1. Nature 2. Grace 3. Sin And there is a death opposite unto that life of Nature Grace Sin 1. Of the first death these words are not to be understood for the man lives his natural life both under the life of Grace and the life of sin The question therefore lies between the two other deaths whether of them two is here to be understood whether the man may be said to be dead unto the life of Grace upon the coming of the Law or rather 2. dead unto the life of sin I find most Interpreters both Ancient and Modern agreeing that the former is here to be understood namely that the Law coming occasioned the death unto the life of Grace and that the Law coming the man dyed from his life of grace But under correction of better judgements I conceive that that death cannot here be meant by the Apostle for if we should understand that upon the coming of the Law the man then dyed from the life of grace then before the coming of the Law the man should have lived the life of grace for he is said to dye from that life which before he lived but that cannot be For before the commandment came he lived not the life of Grace as appears evidently out of the Context for before the commandment came he lived a lawless life a life without the law the life of sin And therefore when the commandment came he is here to be understood to dye from his sinful life which is that life which he lived before the commandment came 2. How may the man be said to dye The man is said to dye when the sin offers it self as a life unto him and he is a dead man unto the motions of it When therefore sinful thoughts represent the objects unto the man and he rejects them he is said to dye unto them Thus when envy pride covetousness c. present themselves unto the man for so many lives and the man still continues in the denyal and rejection of them He may be said to dye so many several deaths As when the Law comes sin revives and puts forth all her force so it comes to pass that the man dyes every day as the Apostle protesteth 1 Cor. 15.31 and 2 Cor. 11.23 he tells us that he was in deaths often 3. But
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an ãâã ãâã ãâã ãâã ãâã a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
as the Prophet David complains I am as a dead man out of mind Of such dead men as these the Wise Man speaks Wisd 3.2 In the sight of the unwise they seem to dye and their departure is taken for misery for though they be afflicted in the sight of men yet their hope is full of immortality These Righteous have hope in their death Prov. 14.31 They walk with God as Enoch and Noah did and are not they are in no account at all among men but God takes them to himself Psal 65.34 These these are the dead these blessed dead ones who dye in the Lord Revel 14.13 Exhort That they who live would dye An hard task it is to perswade one to dye no man need to be perswaded to live because life is one of the things which pro se appetuntur which are desired for themselves and therefore death one of those things quae pro se vitantur which are abhorred for themselves But beloved if this life be such as we ought not to live an assumed life then surely to this life we ought to dye but such is this life in sin it 's none of ours it hath no right at all unto us we have nothing to do with it nor it with us Rom. 8.12 Brethren we are debtors but not to the flesh to live after the flesh for if ye live after the flesh which would have a life in ye ye shall dye but if ye through the spirit shall mortifie the deeds of the body ye shall live This life cannot be lived but we must be estranged from the life of our God Ephes 4.18 19 20. for when the Law of this life comes lasciviousness and all uncleanness revives and appears in us which if we give our selves over unto we are estranged and alienated from the life of our God Yea when we live this life we dye unto and put to death the Author of Life Rom. 5.8 While we were yet sinners Christ died for us We cannot entertain such a guest but it will cost us so much When the Traveller came to the rich man he entertained him not with any of his own flocks and herds but with the poor mans Lamb. When we receive and entertain our lusts that are strangers to our nature the flocks and herds of Satan they die not no the innocent Lamb that that must die in us Besides there 's a double necessity lies on us both Precepti and Medii There 's a command lies upon us and that one of the first that ever was given by God to man Gen. 2. Where having set man in the Paradise He gives him a Command to eat of all the Trees in the Garden i. e. the trees of Righteousness and forbad them all unrighteousness as the Wise Man speaking of the same Argument saith The Lord said unto them beware of all unrighteousness But in case they sinned he provided a Remedy to die unto the sin for so the words may be understood so that he now begins to be obedient unto one of the first Precepts to die in his affections unto sin according to that Gen. 2.17 In the day that thou eatest thereof thou shalt die the death For so I had rather read the words as a Command than as a commination or threatning for there 's much trouble to reconcile that speech of the Lord unto the Truth and to make it agree with that which follow In the day wherein thou eatest thereof thou shalt surely die the death when yet Adam lived above eight hundred years after that day There is besides Necessitas Medii No man shall see me and live Means That they live not in us stop them at their entrance yield thy self to be killed by the Law and Prophets The Law is a killing letter The Prophets they hew us as Solomon's workmen hewed the stones before they were joyned unto the Temple Hos 6.5 I have bewed them by my Prophets slain them by the word of my mouth Arise Peter kill and eat It 's said to all the Ministers of God So understand that of the Prophet Him shall Elisha slay Sign He that is dead hath ceased from sin Corporis vitam ex motu dignoscimus Bern. Let us examine our motions our walkings if we walk in lusts we live in them it 's the argument Col. 3.7 having reckoned up certain fleshly lusts fornication uncleanness c. in which ye also walked sometimes while ye lived in them We do not walk when we are dead 2. Breathing Joshua put to death every thing that breathed the first motions unto sin 3. Try thy self by the objects of sin which when sin revives by the Law continually present themselves unto thee Thy neighbour thrives in the world or in the gifts and graces of the Spirit now envy offers it self Thou art vilified and despised wrath and fierceness offers it self to thee Thou hast done some notable exploit done some good service to God now pride comes and offers it self to thee These all these and many more arise up in the best of us Nunc specimen specitur nunc certamen cernitur Sisne necne ut esse oportet bonus malus cujusmodi Now is the tryal whether thou be dead or alive if thou consent and agree to the motion thou art alive they are thy life or rather the true death thou art one with them If thou be dead to them they move thee no more than if they were propounded to a dead man NOTES AND OBSERVATIONS UPON ROMANS VII 12. ãâã ãâã ãâã ãâã ãâã Wherefore the Law is holy and the Commandment holy and just and good THese words are the conclusion of the Apostles Answer to the Doubt and Objection vers 7. Is the Law sin so it seemed from vers 5. for there he saith that there are passions and motions of sin by the Law which bring forth fruit unto death This Objection he answers 1. By shewing the proper effect or the effect per se of the Law it discovers and prohibits sin therefore it is not sin vers 7. 2. By shewing the events or effects by accident of the Law and they are the reviving of sin increase of all manner of concupiscence 3. Deceiving the man and killing him These are the events of the Law coming to the Man as the Apostle speaks warily not proper effects of it for the Law was by the Law-giver and according to the nature of the Law ordained to life ex fine agentis rei But whereas the Law comes to the Man and finds him living another life a life contrary to the Law it proves a death unto him convincing him of transgression and condemning him as guilty of death and so terrifies the man that it mortifies and kills his desires and affections unto sin Thus the Sun enlightens rejoyceth and enlivens as it were the sight of a sound man but it extreamly offends blear and blood-shot eyes Wine makes glad the heart of all healthful men but it 's deadly wine unto
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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 Cââistian 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 ãâã ãâã ãâã ãâã ãâã 2. The ãâã ãâã ãâã ãâã ãâã 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 accordiâg to the Spirit of Holyness by the Resurrection from the dead And Chapt. 6.4 5. Therefore we are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle saiâh 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
dove-like innocency and simplicity of the new Creature to the craftiness and wiliness of the Old Serpent St. Paul was afraid lest the Corinthians should be so deceived 2 Cor. 11. A dangerous deceit for they who so prostitute the simplicity of the new Creature in themselves use their subtilty to go beyond defraud and over-reach others and God is the avenger of all such 1 Thess 4.6 2. Others there are who prostitute the sobriety of the new Creature unto brutish sensuality as the beastly drunkards these yield the rule of themselves to the filthy Swine 3. Others yield the chastity of the new Creature to uncleanness and suffer themselves to be governed by the lascivious incontinent Goat 4. Others betray the temperance of the new Creature to the unsatiable and greedy dog Isa 56.11 5. Others the Lamb-like meekness of the new Creature to the savageness of the Wolf Mat. 7.15 A most shameful abasing of the Man the Noble new Creature to the vassalage and servitude of the beast The same complaint which the Psalmist makes Psal 49.12 Mawbeing in honour the honourable Creature Man understood not his own honour and dignity and so became like the beasts that perish Which may be the ground of an heavenly Meditation when ever we are tempted unto sin Shall I take the members of the new Man the new Creature and make them the members of a Serpent a Swine a Goat a Dog a Wolf God forbid O Beloved the new Creature is too Noble and Honourable to be made subject to any the Lord of the new Creature only excepted the Creator of it Belluinus es homo amando talia qualia Belluae saith St. Austin libr. de doctr Christi Vid. Paris pag. 250. Because there is a defect of a Verb there is a diverse reading of the Text the former ye have heard Whosoever is in Christ is a new Creature so it is read in the Text the latter If a man be in Christ let him be a new Creature so the Margin And this second is an Use of Exhortation to the first and so I intend to handle it But here I meet with an Objection Exhortations are made to Duties feasible and such as may be done by us not to things to us impossible we exhort men to support the weak to be patient toward all men to follow that which is good c. We do not exhort men to fly or to work Miracles because these are beyond our power and is it not alike beyond mans power to be a New Creature How then can we Exhort Men to be New Creatures I Answer the Scripture exhorts us often to those Duties which we of our selves have not any ability to perform God himself commanding and exhorting us together with the command gives a power to obey whence it is that the same act is attributed unto God and Man Thus Faith is Gods gift yet we are exhorted to believe Repentance is Gods gift yet we are exhorted to Repent Repent and believe the Gospel God turns us from our sins yet he exhorts us to turn from them God gives us an heart to walk in his Statutes and keep his Ordinances Ezech. 11.19 20. yet what more frequent than Exhortations to walk in Gods Statutes and to keep his Ordinances Gods command is to Love him with all our heart and with all our soul yet he himself circumâiseth the heart that we may love the Lord and Deut. 30.6 His command is that we worship no strange God no graven Image no work of our own hands and he promiseth if we hearken unto him there shall be no strange God in us neither shall we worship any strange God Psal 81.8 9. And that he will cut off graven Images out of the midst of us and that we shall no more worship the work of our own hands Mich. 5.13 Whence it plainly appears that God commands us many things which yet he himself doth and promiseth to do because together with his command he gives us a power to do them and requires us to comply with that power We saith the Apostle as workers together with him beseech you that ye receive not the grace of God in vain 2 Cor. 6.1 1 Cor. 15.10 And look diligently lest any man fail of the grace of God Heb. 12.15 Thus in case of the present duty God commands Ezech. 18.30 Make ye a new heart and a new spirit What 's that but the new Creature and adds a forcible Motive as strong as death Why will ye dye O house of Israel Yet the same prophet Chap. 36.26 I will give ye saith he a new heart and a new spirit in the midst of you I will take away the stony heart out of your flesh and I will give you an heart of flesh What 's that but to become new Creatures The Lord saith A new heart and a new spirit will I create in the midst of you c. i. e. I will make ye new Creatures 2. But if God make us new Creatures and indeed he alone can make us What need we busie our selves we ought rather to let God Almighty alone with his own work 'T is a known speech Qui fecit te sine te non salvabit te sine te he that made thee without thy help will not new-make thee or make thee a new Creature without thine own endeavour And though God be the worker yet must we be workers together with God as the Apostle speaks I will instruct thee saith the Lord to the new Creature Psal 32.8 and teach thee the way that thou shalt go and I will guide thee with mine eye He speaks to the man his best creature not to the beasts no it presently followeth in the next verse Be not like the horse and mule which have no understanding whose mouths must be held with bit and bridle lest they fall upon thee Nay Beloved to satisfie this doubt more fully and to prove it undeniably that God requires our utmost endeavour toward this new Creature I pray you compare Gal. 6.15 with 1 Cor. 7.9 that which in the forementioned place is a new Creature in the other is the keeping the commandments of God But can we then keep the commandments of God Yes by Faith and Love and therefore I pray thee add to the two former places Gal. 5.6 where the new Creature is faith that worketh by love 3. But if he who is in Christ be a new Creature already what need exhortation to be so I Answer He is a new Creature Either by profession only or really and true 1. If by profession there 's great need of exhortation that he be really that which he professeth himself to be Rom. 6.1 2 3. Gal. 5.24 confer Rom. 6.6 2. If really he be a new Creature that he continue so to be and that he make progress and go on according to the degrees of it The new Creature Gods building wants hewing c. Gods Vineyard pruning c. The first Creation was they
do that I am sure I may justly bear them record they most unjustly pluck away his means and maintenance from him Now good Lord are these the Giants in Religion the world so much talks of Are these the great supporters of the Truth Are these they that would be thought the tall grown men in Christ Why these are not so much as children unless such children as the Prophet calls infants of a span long Lam. 2.20 But as he who espying a fault in the child smote the father and spared the child So I confess these children are to be born withall they 'l mend when they have better learned Christ's humility At least they are rather to be pardoned than some of their Fathers are who have taught them that this is the measure of a perfect regenerate man namely for the spirit to rebel against the flesh and the flesh against the spirit which is the very same measure and scantling which the Apostle applyes unto these children in the Text Look I beseech you if it be not so Gal. 5.17 But we have more to say to these fathers than this For whereas it is a fit employment for the able and well-grown men in Christ to direct and instruct the novices to support these weaklings and to bear their burdens the manner of some is to lay more load upon them Alas poor children they are a burden unto themselves yet is not this the custom of our furious horsemen of Israel to drive like Jehu as if they were mad yea and to foam at the mouth withall and call it zeal And indeed a kind of zeal it is such as Esau's was Come saith he let us take our journey and let us go up and I will go before thee The word ãâã ãâã ãâã ãâã ãâã imports over-much violence and vehemency for it may come as well of ãâã ãâã ãâã ãâã ãâã as ×¢ And so Jacob understood him as appears by his answer fit for this purpose My Lord knoweth that the children are tender and the flocks and the herds with young are with me and if one should over-drive them one day all the flock would dye Let my Lord I pray thee pass over before his servant and I will lead on softly according as the cattle that go before me and the children be able to endure Or as it is in the Original ãâã ãâã ãâã ãâã ãâã pedetentim foot after foot according to the foot of the work before me and according to the foot of the children as the Margin hath it Alas good men they consider not that any man can strike an instrument even Asinus ad lyram but 't is only the skilful Musician that can touch it harmonically So any Minister can Jehu or Esau like drive on the flock of Christ but 't is a discreet Jacob only that drives them as they are able to go As the careful Nurse takes but step for step and applys her self to the easie pace of her little infant until it can go alone To these therefore this Text may be a bridle to stay their fury They are many of them children they have to deal withall But others there are to whom this Text may be a bridle nay a muzzle rather who being themselves but little children will yet presently forsooth start up and become fathers and be a begetting Children and teaching their Elders and drawing Disciples after them ere God knows they themselves have learned Bold ignorance how miraculously prodigal it is of that little oyl in the cruse which yet they conceive enough to fill not only their own puft up windy bladders but all the vessels that can be borrowed who dare even in their childhood be a clambering up into this and such like terrible Mount Gerizims to teach and bless Israel Wherefore no novice saith the Apostle that is no new believer so much the word ãâã ãâã ãâã ãâã ãâã properly imports And the Syriack let him not be a child in his learning Let me advise such as these who will needs be Gods Ambassadors and run before they are sent as David counselled his Ambassadors whom he had sent to Hanun Go go for shame to Jericho to the schools of the Prophets till your beards be grown But we must not speak terrours only unto little Children These are capable also of Consolation And to say Truth they who are little ones indeed and in their tender age of grace and such in their own eyes too have no need of discouragements They are too too often wont to be dejected by the consideration of their gross ignorance and blindness their weaknesses and many failings But what if thou be blind and ignorant like a beast for knowledge yet art thou as one of those beasts which inhabit the heavenly Jerusalem Zach. 2.4 Though like a beast yet like a beast before thee saith David and I am always by thee Psal 73. What if thy failings be great What if thy sins be many We are wont to be indulgent and pardon the faults of children O but will God do so to me Will he yea and more also little child And therefore he hath commanded one of his chief Secretaries him who leaned upon his bosom and was acquainted with his secrets and knew his mind well and he hath written a consolatory Letter to this effect from him to thee that since thou art one of Christ's little ones and subject to many failings Therefore I write unto you little children namely to signifie thus much unto you that your sins are forgiven through his name Epist 1. Joh. 2.12 2. Christ was to be formed in the Galatians This is gravius dictum saith the Gloss But the Scripture speaks both ways both that believers are in Christ Rom. 12.5 and that Christ is in believers Col. 1.27 The Reason of this promiscuous and intercangeable use of the phrase I take to be that most thorough and most intimate union of Christ with the Church and the Church with Christ so that as we may speak indifferently of natural bodies conspiring into a mutual union one with other that the iron is in the fire or the fire in the iron that the water is in the wine or the wine in the water even so nay much rather may we say of this spiritual union of Christ with believers that Christ is in them and they in him that believers dwell in Christ and Christ dwells in believers Joh. 6.56 which is my warrant if in the handling of this point I sometimes use the one for the other Now if I could suspect the meanest Capacity present to entertain so gross a thought of Christ in this Text as to conceive him here to be understood according to his corporal and humane nature or according to his flesh I would rectifie such a ones apprehension and tell him That by Christ in this Text is meant his Divine Virtues Graces and Image and that he is here to be considered according to the Spirit of whom because there are three distinct
Prov. 22.15 delivering from the body of death and giving them victory over all their enemies Rom. 7.24 25. Thus he is called Jesus a Saviour because thus he saves his people from their sins and thus he is said to be the Saviour of his Body which is the Church And thus the Son of God is made manifest that he may thus dissolve the works of the Devil 2. Christs Power is seen in the strengthening believers to do the will of God which as yet children and weaklings could not do for whereas these Children had but a small measure of strength against the body of sin in them and were too too weak to grapple with so potent an enemy as being brought up under the Law which made nothing perfect saith the Apostle That which the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. And by him all that believe are justified from all things or as a most Ancient English Translation hath it by him all that believe are justified from all sins from which we could not be justified by the Law of Moses Act. 13.39 Thus Christ is formed in believers according to his second measure degree or age on which I have stood the longer because the forming of him according to old age in believers consists much-what in the increase of the same light and strength so far forth as they are capable of it in this life But that we may have a more distinct view of the man-age or old age of Christ formed in the Saints we may consider it in it self according to the nature and degrees of it and in the fruits of it And in it self considered according to the nature of it it 's the old Saints Communion with the Ancient of dayes with God and with his Son Jesus Christ That which we have seen and heard declare we unto you saith St. John that ye may have fellowship with us with you At quid magnum est societatem babere cum hominibus saith St. Austin he answers himself Noli contemnere vide quid addit Our Communion saith he is with the Father and with his Son Jesus Christ 1 Joh. 1.3 By reason of this Communion they are made ãâã ãâã ãâã ãâã ãâã partakers of the divine nature according to the Promises 2 Pet. 1.4 2. In respect of the eminent degrees of it whatever was before it was but want and imperfection This ãâã ãâã ãâã ãâã ãâã the perfect that is to come 1 Cor. 13.10 lest this term should seem new to any ye have the perfect age of Christ Ephes 4.13 and their perfect age who are conformed unto Christ Hebr. 5.14 In regard of this compleat estate what ever was before it was but emptiness this is ãâã ãâã ãâã ãâã ãâã the fulness of God Ephes 3.19 so great a fulness a perfection so great that whatever was in the Saints before must be emptied and made void that there may be room to receive it not as if all the habits of the Soul should be destroyed as St. Hierom thought but either the manner changed ãâã ãâã ãâã ãâã ãâã saith Chrysostom or rather as St. Ambrose whom the Gloss followeth Destructio imperfectionis est quando id quod imperfectum est impletur verum As a greater light brought into a room puts not out but perfects those lights which were there before nor is that little stature of a Child abolished when the Infant grows up from Childhood unto Youth and from Youth unto old Age. This fulness according to the three principles of action in God and every intelligent and reasonable agent Vnderstanding Will and Power is answerably threefold a fulness of Wisdom Power Virtues and Graces 1. Of Wisdom So St. Paul prays for the Ephesians That the God of our Lord Jesus Christ the father of glory would give unto them the Spirit of wisdom and revelation ãâã ãâã ãâã ãâã ãâã Eph. 1.17 18. by the knowledge or experimental knowledge of Christ the eyes of their understanding being enlightned that they might know what is the hope of this calling and what the riches of the glory of his inheritance in the Saints 2. The second fulness is of power the same which our Lord promised the Apostles Luk. 24. and wherewith they were filled Act. 2. The power of the young man was great but this ãâã ãâã ãâã ãâã ãâã an hyperbolical greatness of power toward them that believe And that it is no less the pattern of it proves for it is ãâã ãâã ãâã ãâã ãâã according to the working of the might of his power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. And great reason for it is in the Saints for the same end to raise them up from the death of sin Eph. 2.16 The power of Christ in the Saints to vanquish the power of Satan that which the great voice utters Apoc. 10.12 Salvation and strength and the kingdom of our God and the power of his Christ This full Victory of the Israel of God over all their spiritual enemies is meant by all the victories of the Israel according to the flesh And that all those victories look at this appears by old Zacharies exposition of them Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness all the days of our life And this is if I may so speak a second kind of Omnipotency or Almightiness imparted unto the Saints by Christ formed in them according to old age If it seem an hyberbole it is no other than Paul the aged averreth of himself Phil. 4.12 I am able to do all things in Christ that inwardly enables me Phil. 4.13 For as the power of Christ prevails in them to raise them up from the death with Christ so also to place them ãâã ãâã ãâã ãâã ãâã in heavenly vertues and graces with Christ Jesus Eph. 2.6 That 's the third fulness as ample as any of the two former so great as cannot be expressed except in generalites Whatever things are true whatever things are honest whatever things are just whatever things are pure whatever things are lovely whatever things are of good report if there be any virtue if there be any praise think on these things These things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you Phil. 4. That peace and joy they are the fruits of the old age in Christ For the work of righteousness is peace Ephes Esa 32.17 and the fruit of the Spirit is joy Gal. 5. And both these they are 1. For intensness plenteous abundance of peace Psal 72. and fulness of joy Psal 16.11 And 2. For extension everlasting The
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn ãâã ãâã ãâã ãâã ãâã to fill or fulfil 2. ãâã ãâã ãâã ãâã ãâã to end or put an end unto 3. ãâã ãâã ãâã ãâã ãâã to pacifie 4. ãâã ãâã ãâã ãâã ãâã to satiate or satisfie 5. ãâã ãâã ãâã ãâã ãâã 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
latter part wherein the Text is scituate ye have diverse Exhortations General to all orders of men Chap. 3. and vers 5. to vers 21. Special unto the three certain combinations of persons which make up a complete houshold from Chap. 5. vers 22. to Chap. 6. vers 9. Thus having like a wise experienced General set every one in his rank and order he then arms them and us by them 1. Generally with all Christian Graces in this Text and especially Christian valour and fortitude 2. Specially with weapons for our Christian warfare vers 11. and so on The words are the beginning of a Military Oration wherein the Apostle Exhorts the Ephesians and us unto strength in Christ and his Graces more specially to fortitude and courage I shall put them both together and so the point is That we ought to be strong in the Lord and the power of his might Wherein we must enquire 1. What is meant by these phrases 1. To be strong in the Lord 2. The power of his might 1. To be strong in the Lord is to be confirmed settled strengthened in the Grace of the Lord Jesus Christ as in Faith Hope Love Humility Meekness Temperance c. For our better understanding of this we must know That this phrase which the Apostle here hath to be strong in the Lord 2 Tim. 2.1 he varieth thus be strong in the Grace which is in Christ Jesus Now what Grace is that We should wrong that treasury of all Graces if we should so limit and stint it as to interpret it of some one Grace for since in Christ all fulness dwells Col. 1.19 which Col. 2.9 ye have it interpreted all the fulness of the Godhead dwells in him bodily Since God is the God of all Grace the fulness of all Graces must dwell in the Lord Jesus Christ Hence it is that Jesus Christ is called Faith 2 Cor. 13.5 Examine your selves whether c. what is first called Faith is presently called Christ so Gal. 3.23 24. before Faith came vers 23. which is called Christ vers 24. Col. 2.7 built up in him i. e. Christ and established in the Faith 2. Christ is Hope Christ in you the hope of Glory Col. 1.27 and 1 Tim. 1.1 Jesus Christ which is our Hope 3. Christ is Love Col. 1.13 He hath translated us into the Kingdom ãâã ãâã ãâã ãâã ãâã 4. Christ is Peace He is our Peace Ephes 2.14 He is the Way the Truth and the Life He is the Wisdom Righteousness and Power of God the Rest of Life He is the Eternal Life Now what is meant by being strong in him The Philosopher tells us of Two things which make to the accomplishment of an habit Intention and Radication 1. Intention notes the fulness of all things belonging to the habit 2. Radication is the confirmation of it They speak like Philosophers if we speak like Christians Two things answerable unto these are required to our being strong in the Lord. 1. The receiving of these Graces in Christ 2. The rooting our selves in these Graces 1. The receiving of these Graces and Virtues of the Divine Nature imparted unto us Ephes 2.6 He hath raised us up together and made us sit together in heavenly things in Christ that in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ 2. The confirmation and establishing of our selves in these Graces and Virtues ye have vers 20. of âhat Chapter Ye are built upon the foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone We have both together Col. 2.5 Though I be absent in the flesh yet am I with you in the Spirit joying and beholding your Order and the stedfastness of you Faith Faith there 's the Grace received ãâã ãâã ãâã ãâã ãâã the stedfastness there 's the confirmation of it Then vers 6 7. he exhorts them to the progress herein As ye have received Christ Jesus the Lord so walk in him there 's the fulness of all Grace then followeth the Radication and Confirmation in him Rooted and built up in him and established in the Faith Thus Aquinas 1ª 2 ae q. 61. ar 4. c. tells us of a two-fold Fortitude General and Special 1. General Fortitude is such a disposition of the mind whereby it is confirmed and established in that which is according to the Word of God and right Reason renewed according thereunto against all the assaults of passions whatsoever and this Fortitude settles every Grace and Virtue in the Soul 2. The Special Fortitude 2. What is the power of his might ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã power and might seem to be taken one for the other but being put together as here and elsewhere there seems to be some difference however it 's commonly said that Ephes 1.19 ãâã ãâã ãâã ãâã ãâã and in the Text ãâã ãâã ãâã ãâã ãâã it 's an Hebraism or a manner of expression proper to the Hebrew Language Yet I doubt not but the Holy Ghost aims at an higher matter than words and phrases I conceive therefore that howsoever these words seem to be taken promiscuously yet when they come together as here and elsewhere they have this difference that ãâã ãâã ãâã ãâã ãâã notes might or power and ãâã ãâã ãâã ãâã ãâã the vehemency or intensness of the power for so ãâã ãâã ãâã ãâã ãâã sometimes signifieth Thus Jabin and Sisera oppressed the Children of Israel ãâã ãâã ãâã ãâã ãâã vehemently ãâã ãâã ãâã ãâã ãâã so mightily grew the Word of God Act. 19.20 Thus the Syriack word here usey ãâã ãâã ãâã ãâã ãâã signifieth elsewhere valdè and vehementèr vehemently and the LXX turn ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã So that we may here understand the phrase and the whole point thus That we ought to be setled rooted stabished in the Lord Jesus Christ the fulness of his Godhead the riches of his Grace all the Graces and Virtues of his Divine Nature especially his Power and Might and that in the Vehemency Intenseness and Forcibleness of it By all which it appears that the Apostle speaks not here of any bodily strength or force but of that Robur fidei spei c. See ante in Conc. coram Rege The Sword of the Spirit which is the Word of God Nor doth this hinder the lawful use of the outward and material Sword no more than it excludes the Magistrate from being a Christian or a Christian Magistrate The Apostles words are undeniable Rom. 13.4 He is the Minister of God to thee for good but if thou do that which is evil be afraid for he bears not the Sword in vain for he is the Minister of God the avenger to execute wrath upon him that doth evil Reason See Conc. ut supra Observ 1. Now since there are so potent enemies against us both as spiritual and as spiritual wickednes
knows how to please himself even in his naked poverty What delight think ye a Christian man instructed by a greater light of Grace may find in his Christian poverty for relieving whose wants the whole Deity is entrusted your heavenly father knows ye have need of all these things Nay not only knows but cares too The holy Spirit comforts and the Son he inwardly enables and that two ways 1. By giving him a temporal portion So the Lord hath given a portion to them that fear him Psal 111.5 2. By giving him himself an eternal portion The Lord is the peoples portion Jerem. 10.16 And first for the first All conditions of life and callings are of God whether high or low or rich or poor He maketh poor and he maketh rich He putteth down one and setteth up another ãâã ãâã ãâã ãâã ãâã 1 Cor. 7.17 As God hath divided to every man And all this he doth according to that one Rule and Prescript of his own uncontrolable and irrefragable will It is too high presumption to demand a reason of his will He himself stops the mouth should dare to ask that question with another May not I do what I will with my own It is his will then that such his poor as are poor should be poor And that 's enough that it is his will Yet all this is nothing to the poor fornicator or the ragged idle drunkard or the stout wandering beggar These are not Gods poor but their own poor I speak not to them let them go to the pismire But for thy further satisfaction who art Gods poor man know that all this he wills according to his wisdom and according to his goodness 1. According to his wisdom his ãâã ãâã ãâã ãâã ãâã his manifold wisdom as 't is call'd Ephes 3.10 He wills an harmony of order amongst the members of the body of Christ a first and a last a head and a foot a high and a low a rich and a poor 2. According to his goodness he wills to every one of his what and how much he knows best and fittest for him So that every mans condition is to himself as Mannah was to the Israelites which as the wiseman speaks was fitted of God and made agreeable to every taste This well considered brings Christian reasonings and reasonable appetite unto a non-plââ So that a poor Christian man is neither curious to know more nor desirous to have more but delights in the very least temporal portion that his wise and good God hath bestowed upon him as being most suitable with the publick good of Christ's body what 's his own private good and with the will of God performed in both But O our perverse our peevish and crooked wills O our hypocritical absurd and contradictory prayers We pray and that daily too That Gods will it may be done yet secretly we wish it were not done while almost every man impatiently struggles or despairingly sinks under the seeming Aetna of evils that God hath cast upon him We pray and that as often but for our daily bread yet almost every man hoords and treasures up as 't were for an eternity which runs out at the utmost in fourscore years when yet scarce one of an hundred lives to threescore and ten while almost every man repines at his own seeming wants almost every man fosters a covetous and ambitious desire and thwarts the will of God in regard of God Christ therefore inwardly enables his poor man to delight in that temporal portion that God hath given him two ways by Precepts and Examples By Precepts of Patience in regard of evils and of contentment in regard of the good ãâã ãâã ãâã ãâã ãâã all things are mixt saith a Philosopher of natural bodies which we may better say of moral Callings The very best of them all nay all from the Scepter to the Plough are more or less blended and mixt together of good and evil But in the mixture and temper of a poor mans Calling besides labour the inheritance of the curse and the common ingredient of all Callings as bitter Aloes is of Pills all other evils are predominant Evils of soul evils of body evils of goods evils of name grievous and heavy long and tedious evils And the Devil himself adds weight and makes them heavier unto the children of God So that Paul might well tell the poor Hebrews Heb. 10.36 that they had need of patience need indeed and great need too to counterpoise so many so great so heavy so tedious evils And because 't is needful our Saviour enjoyns it Luk. 12.19 In patience possess your souls as if he should have said poor man little or nothing else ye have to possess besides your souls ye have need to look to them well and keep them safe your only way to keep them is your patience otherwise you 'l lose them A Doctrine too harsh for the brave Spirits of our time Patience why 't is the beggars and the fools virtue A trick in Philosophy and Divinity to deceive a mans self withall when he can or dare do no other wayes what be base take the lye and not stab not swear not be angry put up all wrongs all injuries quietly cowardly patiently what and give thanks too O it damps a noble Spirit flesh and blood cannot endure it Fool Nor shall flesh and blood enter into the kingdom of heaven But the better to perswade those that are more moderate hereunto let us but consider how little how nothing at all we profit by stubborn resistance and impatient struggling with the will of God His will it will be done though against our wills A Stoick could say and shall not a Christian ãâã ãâã ãâã ãâã ãâã I shall follow thee O Lord whether I will or no And were 't not a great deal better his will should be done with our will than against it Yet so foolish we are how hardly can we work our hearts to come off to suffer that to be done which we cannot hinder or do worse And as it is to no purpose frowardly and impatiently to resist his Will so good reason it is we should quietly and willingly obey it The Master of a Play-house gives to every Player his part one must Act a King another a Servant a third a Beggar why because he 'l have it so and no man murmurs Remember saith Epictetus a servant himself ãâã ãâã ãâã ãâã ãâã that thou art a Stage-player and must act that part willingly and chearfully which God hath given thee The Stage-player conforms his will to the will of the Poet and shall not we conform our wills to the will of our Creator But alas how can we be patient the troubles and evils of our mean condition breed anger impatiency discontent grief and despair any thing indeed rather than patience And whereas Paul saith Tribulation worketh patience Rom. 5.3 It 's not univocally and formally to be understood as though evils and tribulations of their own
the least temporal blessing to come down from thee the Father of Lights we may thankfully be contented with it receiving it from thy hand as fittest for us as having deserved less as less then the least of all thy mercies Furnish us also with patience in regard of our greatest evils enable us we beseech thee with strength above our evil with wisdom above our strength give us a sensible approbation of thy love unto us by thy presence with us at our sufferings and by thy suffering with us Give us a desire and certain hope of a greater good than these are evils These Graces and whatever else thou knowest more needful for us we beg not for any merits of our own but for his merits who inwardly enables us Christ Jesus To whom with thee O Father and thy holy Spirit our Comforter be rendred all Praise Power Majesty and Dominion the rest of this day and for ever more Amen NOTES AND OBSERVATIONS UPON COLOSSIANS I. 6. ãâã ãâã ãâã ãâã ãâã Which Gospel is come unto you as it is in all the world and bringeth forth fruit and encreaseth as it doth also in you since the day ye heard of it and knew the grace of God in truth WIth singular Wisdom the holy Fathers of old so disposed of the Epistles and Gospels that he that 's well skilled in the order of them may withall know the Beginning Progress and Consummation of the Christian Church and Gods wise and gracious disposing and ordering of the means of Salvation conducing thereunto All contained within the compass of a year which now drawing towards an end which they call Tempus peregrinationis it draws on with it the Consummation of the the Church which consists in the coming in of the fulness of the Gentiles and the conversion and salvation of the Jews Both which are foretold by St. Paul Rom. 11.25 26. That the fulness of the Gentiles shall come in and so all Israel shall be saved For the effecting of both The Gospel of the kingdom must be preached in all the world for a witness to all nations and then the end cometh according to our Saviours prediction Matth. 24.14 The present Epistle and Gospel together with that which goes before and that which next followeth concerneth the preaching of the Gospel to the Colossians in special and generally to all the world and the Fruit of the Gospel so preached in both The Gospel according to St. Hierom Rabanus St. Anselm and others concerneth the conversion of the Jews unto the Faith of Christ In the Epistle which reacheth from the third to the twelfth verse of the first Chapter our Apostle 1. Partly gives thanks unto God for the three Theological Virtues Faith Hope and Charity begun in the Colossians which he demonstrates from their causes from vers 3. to vers 9.2 Partly he prays unto God for their confirmation in these and other Graces from vers 9. to the end of the Epistle This Text is a member of the first part containing in it the cause of their Faith Hope and Love And they are of two sorts 1. The Gospel coming unto them and bringing forth fruits and encreasing in them as it came into the world and brought forth fruit in the world 2. The Colossians hearing and acknowledging the grace of God in truth And these two causes are the two parts of this Text. For our more orderly proceeding in the handling thereof we may resolve it into these several truths 1. The Gospel came to the Colossians as it came to all the world 2. It brought forth fruit and encreased in all the world as it did among the Colossians 3. Thus fruitful it was and thus it encreased from the day they first heard and knew the grace of God in truth 1. The Gospel came to the Colossians The Gospel in the Greek called ãâã ãâã ãâã ãâã ãâã in prophane Authors signifieth Glad Tydings of good news and the Sacrifice they offered at the hearing of them and the reward given to him that brought good tydings In Scripture the Gospel is taken both 1. For the Subject of these Good Tydings namely that inward power and vertue of Christ in the flesh prevailing against the power of sin according to that of the Apostle Rom. 1. The Gospel is the power of God unto Salvation and 1 Thess 1. And 2. The publishing and declaring the Glad Tydings of this power The Prophets in the Old Testament used a very significant word ãâã ãâã ãâã ãâã ãâã being derived of ãâã ãâã ãâã ãâã ãâã signifying Flesh as often as they spake of the preaching of Grace by Christ A word comprehending not only the argument and matter of good news viz. Christ in the flesh but the publishing and declaring of it This double signification of the Gospel is manifest in that it 's called the Gospel of the Kingdom Mat. 24. Now the Kingdom of God is within us Luke 17.21 as the preaching testifying and declaring of it is without us Thus Grace and peace which are both inward are used for the Gospel John 1. The Law was given by Moses but Grace and peace came by Jesus Christ The testifying of that Grace it is without us I have received the Ministry of the Lord Jesus to testifie the Gospel of the Grace of God Acts 20.24 Thus there is the power of the Gospel and the word of the Gospel 1 Cor. 4.20 An hidden Mystery and secret of the Gospel and a divulging or making that Mystery or secret known Eph. 6.19 And in both those sences the Gospel may be said to come For the word here used ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã signifieth as well to be present as to come and that signification of being present is more proper unto spiritual things which are then said to come when they appear to be So God is said to have come unto Moses when he appeared unto him Exod. 19. And Christ is said to come in the flesh 1 John 4.2 when he appears in the flesh for the word may indifferently bear either sence And therefore S. Paul instead of what we turn coming saith expresly God is made manifest in the flesh 1 Tim. 3. ult Thus that we turn the coming of the Son of man and the coming of the Lord may be as well translated the presence of the Son of man or of the Lord Matth. 24. 2 Thess 2. besides other places And the reason is Spiritual things they have neither figure nor name nor motion nor any such like circumstance of their own and therefore if any such spiritual thing be revealed to us who can fancy nothing without such circumstances most necessary it is that they borrow such thereby to represent themselves unto us so that the power of God unto Salvation which we call the Gospel may be said to come unto a people when it appears and is present with them and in them because this term of coming being a kind of local motion which
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. ãâã ãâã ãâã ãâã ãâã Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the ãâã ãâã ãâã ãâã ãâã the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 and the putting on of Christ Ephes 4.24 this Coloss 3.10 and the Graces of Christ and his Spirit whether 1. General as Righteousness Job 29.14 Or 2. Spiritual as Humility 1 Pet. 5.5 and here with mercy c. The resemblance is plain nothing toucheth us so nearly outwardly as our Clothes nothing so nearly inwardly as Mercy and bowels of it 1. Garments are used to cover shame So Mercy and other Graces of Christ Apocal. 3.8 2. For defence so Christ's Graces are armour Ephes 6. 3. For comliness so Christ and his fine linnen clean and white which is the Righteousness of Saints Apoc. 19.6 An heavenly garment fit for us and made for us of God For so Christ Jesus is made to us of God wisdom and righteousness and sanctification and redemption in which are comprehended all other Graces 1 Cor. 1.30 The putting on of this Garment is by Faith For we are all the children of God by faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ Gal. 3.27 And so all his Virtues and Graces Especially this of mercy For whereas we put on our clothes as well for others sakes as our own The putting on of this Garment is both 1. In affectu in being tenderly inwardly motherly affected toward the miserable in all kinds and condoling with them And 2. In effectu as much as lies in us relieving of them The Text it self supplies us with reasons why we should put on this heavenly Garment these bowels of Mercy we must so do ãâã ãâã ãâã ãâã ãâã as the elect of God holy and beloved They do so 1. The Elect are the chosen or choice men which I understand according to that notion which the Hebrew ãâã ãâã ãâã ãâã ãâã of the same signification affords us being turned by the LXX ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã choice men choice young men approved of God as able to fight his battles against the devil and to overcome him Delecta juventus such as St. John speaks of 1 Joh. 2. I write unto you young men that ye are strong and have overcome the evil one This is the meaning of the word in the old Testament and yet I know no reason why it may not be the meaning of the same word in the New These and such as these are Saints or Holy that is separate from sins and consecrated to God And therefore 2. Beloved of God These having been prevented by his Grace and Mercy and being clad of him with beautiful garments Esay 52.1 with the garments of praise for the spirit of heaviness Esay 61.3 and covered with the robe of righteousness vers 10. They are taught of God to love and to be merciful to others 1 Thess 4. According to which our Apostle speaks 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we are comforted of God And St. Peter Ye saith he are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praise or vertue of him who hath called you out of darkness into his marvelous light which in time past were not a people but are now the people of God who had not obtained mercy but now have obtained mercy And as God hath put on bowels of mercy toward them so they also put on as the elect of God holy and beloved bowels of mercy towards others Observ 1. Whence observe with me the sweet disposition of Gods Saints and chosen Ones how tenderly how inwardly how fatherly how motherly affected they are one towards another Nay how like Members of the same body and one of another what a common care they have one of another How mutually they sympathize and compassionate one anothers miseries one suffers and the other feels it As they say of musical Instruments suppose two Lutes tuned to the same height one string of the one strucken affects the other of the same pitch Or as we say in Philosophy moto continuo moventur omnes partes continui What a trembling and shaking there is of the whole bell though but lightly struck and that but in one part If one and but one member suffer all the members suffer with it 1 Cor. 12. All have a care of one and one of all and every one of every one for who is weak saith the same Apostle and I am not weak Who is offended and I burn not 2 Cor. 11.29 The foot is troden on and the tongue complains Why do ye hurt me They are all but one body they have but one common soul but one and the same mind one and the same will the same heart the same affections the same bowels of mercy and the same cloathing with them Observ 2. Which leads me to another Observation that the outward act requires an inward sutable affection to the due performance of it And the reason is all outward acts wherein we think we worship God how fair soever to the eye if the heart be not the Fountain of them They may be as well and punctually performed by ungodly men even as the Saints themselves They may build Temples Altars come to Church Pray offer Sacrifice Fast give Alms and the like And this they may do a long time together even a mans whole life and yet not be acceptable unto God As the Jews fasted at set times threescore and ten years Zach. 7.5 Yet saith the Lord when ye fasted and mourned in the fifth and seventh month even these threescore and ten years the age of a man according to the Prophet David did ye at all fast unto me even unto me A man may give all his goods to feed the poor and yet have no charity 1 Cor. 13. These things no doubt ought to be done but we must not leave the other undone And therefore the Apostle requires that he that giveth give with simplicity and he that ruleth with diligence he that sheweth mercy with chearfulness Rom. 12. Haec rectius transiguntur intus On the kings right hand stood the queen in vesture of gold wrought about with divers colours Psal 45. And the same is said to be all glorious within God is a Spirit and they who worship him must worship him in spirit and truth This garment is like that Jude 5 30. There must be a sounding of the bowels within Esay 16.11 The outward act of Mercy is but an eccho of it There must be a putting on of mercy outwardly but it supposeth the bowels of Mercy inwardly Quite contrary to what one writes whose name I spare for his honour which otherwise he well deserves who undertaking to instruct Christian Gentlemen of his Nation how they should shew mercy unto men
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible ãâã ãâã ãâã ãâã ãâã Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. ãâã ãâã ãâã ãâã ãâã Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called ãâã ãâã ãâã ãâã ãâã as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short ãâã ãâã ãâã ãâã ãâã 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other ãâã ãâã ãâã ãâã ãâã they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness ãâã ãâã ãâã ãâã ãâã And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it ãâã ãâã ãâã ãâã ãâã teacheth us to deny ungodliness c. ãâã ãâã ãâã ãâã ãâã to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is ãâã ãâã ãâã ãâã ãâã Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
and bear rule first in us therefore ye read 1 Chron. 1. there were Kings in Edom first before there were any in Israel Beside all this the lusts are worldly lusts and such as rule the most men in the world insomuch as that he who is not ruled by them provokes the whole world against him notwithstanding all this such is the power of Gods Grace that it enables him who will be taught by it to deny ungodliness and worldly lusts one instance whereof we have in Joseph though a young man and having all opportunities yea provocations also from his Mistris said not as many do now how can I but do this but rather with great reluctancy how can I do this wickedness and sin against God ego nescia rerum Difficilem culpae suspicor esse viam Observ 6. The reason of these evil times which are really and justly come upon the evil world because men deny not themselves nor endeavour to follow our Lord Jesus Christ Luk. 9.23 no man is ãâã ãâã ãâã ãâã ãâã self-taught to the Kingdom of God whence we may note the method and order of Gods Grace in teaching every man it teaches us to live ãâã ãâã ãâã ãâã ãâã soberly temperately c. then ãâã ãâã ãâã ãâã ãâã righteously the Grace of God first teacher us to be good men secondly it teaches us to be Righteous men good Citizens and good Common-wealth's men Thirdly it teaches us to be good Citizens in the Common-wealth of Heaven a man cannot be either of the latter without the former he cannot be a good Citizen that is not a good man his private interest will disable him he cannot be a Citizen of the Common-wealth of Heaven unless he be a good man and a good neighbour for not only the unjust shall have no inheritance in the Kingdom of God but drunkards and intemperate also are excluded thence 1 Cor. 6 9 10. Hence they are to be reproved who neglect the Lessons of Gods Grace both negative and positive and say that Christ has learned these for them and impute Christ's Righteousness unto themselves so that they need not live soberly but may be drunk now and then because Christ was sober for them not chastly but now and then c. not justly but they may cheat c. they believe c. nor godly they may be prophane and ungodly Christ was sober chast godly for them Hence also may be reproved the impotency and weakness of many who suffer themselves to be hurried away with their worldly lusts and pleasures when yet the Grace of God is to be found in denying of themselves whither will the unbridled horse run But methinks I hear many a poor Soul complain I cannot profit by the means of Grace teaching and I also have persecuted those who in life and practice have learned the Doctrine of the Grace of God To these I say mark what a confession Paul makes who was a persecutor Act. 22.1 2 3 4. Paul after was converted surely Paul was a knotty piece of wood to make a Mercury of yet Ex quovis âigno non fit Merourius the men of Lystra called Paul Mercurius Act. 14. Paul was then humbled cast down and directed to Ananias which signifies the Grace of God the same the Grace of God teaches us and gives us Paul's Example to learn by thou must first be cast down and humbled as Paul was that 's the work of the Law then pray to the Lord and go to Ananias i. e. the Grace of the Lord then the soales of false notions and misunderstanding will fall off As knotty a piece and self-wise as Paul was who was taken notice of for a persecutor yet was he made a healing Mercury and one who published the Grace of God Hence may be reproved the ingratitude of the present evil world toward the God of all Grace The Grace of God that brings salvation to all men appears and teaches all men to deny ungodliness c. But who learns this Lesson who receives not this Grace of God in vain We can easily take notice of Aristotle who after he had heard Plato and had been taught by him twenty years then ingratefully he turned from him whereupon Plato called him ãâã ãâã ãâã ãâã ãâã a Colt that wantonly kicks the Dam I and many ãâã ãâã ãâã ãâã ãâã such Colts there are in these our dayes are not most men such in regard of their God Does not the Lord complain that Jeshurun is waxed fat and kicks Deut. 32. The Lord had led Israel about and instructed him vers 10. His Grace had taught Israel in the way that he should chuse and guided him with his eye but Jeshurun becomes like the Horse and Mule without understanding Psal 32. Jeshurun waxes fat and kicks And does not the true David complain that his own familiar friend in whom he trusted who did eat of his bread had lift up his heel against him Psal 41. The Lord Jesus is hereby understood to speak of unthankful Judas and may he not understand us also even all who profess his Name for Judas signifies a Professor to whom his Grace hath appeared and taught us to deny ungodliness and worldly lusts to feed of wisdoms bread of Divine Doctrine and drink the wine of Consolation of his Spirit Prov. 9.5 6. wherefore if they were unexcusable who knew God only by the Creatures because they glorified not God nor were thankful Rom. 1.20 21. how much more shall we be unexcusable whom he teaches not only by the Creation but also by his written Word and by his Spirit of Grace if we prove non-proficients if we prove unthankful Reprove we here also ungodly loose and lascivious men who frustrate the Grace and Will of God continuing still in their fall improficients the Grace of God being reveiled to teach us to deny worldly lusts they sin against the Light But some will say these desires are natural and the Natural appetites or desires are not fobidden but only set in order to a better even the Divine Nature but these ãâã ãâã ãâã ãâã ãâã hath its name from Beauty and a man loves nothing better thus Nineveh a figure of the world ãâã ãâã ãâã ãâã ãâã it hath the name from beauty and comliness the world being a well-favoured harlot yet although beauty and comliness be amiable and lovely what wise man will love them in a harlot But let us be exhorted to try the means offered us of God to become ãâã ãâã ãâã ãâã ãâã children docible and taught of God that ãâã ãâã ãâã ãâã ãâã the saving Grace may prevail with us for to live soberly righteously and godly though these I say are very short rules yet they contain much in them and since the Holy Ghost hath delivered them succinctly and briefly we ought to speak briefly of them and seriously to consider what kind of life the Grace of God teacheth us towards our selves towards another and towards our God even a sober a
may be Christ himself is the substance and object of our Blessing or blessed hope by whom we obtain it Objectum beatificum author actus fruitivi whence the Psalmist pronounceth him happy or blessed who hath the God of Israel for his help and whose hope is in the Lord his God Psalm 146.5 for by this hope we are saved Rom. 8. This expectation and looking for Christ might be the condition of those Saints under the dispensation of the Law which ye read of in Esay 33.2 O Lord be Gracious unto us we have waited for thee be thou their arm every morning our Salvation also in the time of trouble Observ 1. Here is then the most notable and eminent object of our Faith and Hope propounded unto us Jesus Christ the Saviour our Saviour God the great God and our Saviour What promises of God are made unto man but if laid hold on by Faith and hoped for from him who is our hope they may be obtained through him in whom all the promises are yea and amen all confirmed ratified and performed What evil then is there so great Jesus Christ he is the Saviour what power in Heaven or earth or under the earth can withstand him or hinder him from saving He is the great God and our Saviour Jesus Christ What good so great but we may hope for it the eternal inheritance with the Saints in light 1 Pet. 1. the participation of the divine nature 2 Pet. 1. all spiritual blessings These things premised I beseech you consider are we not much too blame who are faint-hearted and beleive not in the Lord Jesus Christ our Saviour the God the great God and our Saviour He is able to save us from all our sins and cleanse us from all our unrighteousness Is he not therefore in Mat. 1. called Jesus because he saves his people from their sins Is it not expresly said in the words next the Text vers 14. that the Lord Jesus Christ gave himself for us that he might save us from all iniquity and purifie to himself a peculiar people zealous of good works See then here the true Reason why iniquity so much abounds at this day is it not because men believe not in Jesus Christ the great God and the Saviour Is it not because they believe not that Jesus Christ is made the Author of eternal salvation to all those that obey him Hebr. 5.9 Is it not because they believe not that he is able to save ãâã ãâã ãâã ãâã ãâã even to the utmost even to all perfection as the word signifies those that come unto God by him Is it not because they have low thoughts of Jesus Christ and look upon him only as a meer man just as the Jews did they believe not in his mighty power that he is God the great God and the Saviour they believe not that Jesus Christ is I AM and therefore they die in their sins they believe not that they shall return out of darkness and therefore they walk on still in darkness Job 15.22 Axiom 4. There is a glorious appearing of Jesus Christ which may be and ought to be expected by all when every eye shall see him and they that pierced him It is a part of the Apostles Creed that Jesus Christ shall come to judge the quick and the dead and in that Hymn of the Church called Te Deum the Church saith thou shalt come to be our Judge all this is to be believed of every Christian Man and Woman to be acknowledged and confessed But yet this appearing spoken of in the Text and the Glory here spoken of is spiritual and inward according to Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be reveiled in us so forward there There is an inward and spiritual coming of the Lord Jesus Matth. 24. they who have learn'd the two Lessons of Grace may confidently look for the blessed hope they who have learned to deny themselves and to live soberly c. ought to expect Jesus Christ in Spirit c. to be their Teacher There is a particular appearing of Jesus Christ to be hoped for and expected of particular Churches and every believer who hath learn'd of the Grace of God to live soberly c. 1. For particular Churches see Gen. 26. ad finem 2. For particular persons Gen. 49.18 I have waited for thy salvation O Lord David often O that the salvation of Israel were come out of Zion Psal 14.7 and 53.6.85.1 Shew us thy mercy O Lord and grant us thy salvation my foul fainteth for thy salvation but I have hoped in thy word Psal 119.81 vers 123. Mine eyes fail for thy salvation and for the word of thy righteousness and 166. O Lord I have hoped for thy salvation I have done thy Commandments so 174. I have longed for thy salvation O Lord thy Law is my delight and many the like Yea particular believers have enjoyed the glorious appearing of the Lord Jesus Christ St. Peter professeth as much 1 Pet. 5.1 2. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the Glory that shall be reveiled so many of the believing Hebrews Hebr. 12. and St. John tarried until Christ came according to our Lords words in St. John and saw his day Revel 1. and had fellowship with the Father Hence may we raise an Use of Reproof let them sadly consider this who continue in their known sins of intemperancy injustice and violence and all other impiety c. yet expect a time when they shall receive such Grace Hebr. 3.13 ad finem For the Grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knows and accordingly draws men with the cords of a man even with loving kindnesses And therefore when this Grace is withstood and resisted the Lord complains as Mat. 23.37 O Jerusalem how often would I c. so Act. 7.51 O ye uncircumcised of heart and stiff-necked how oft will ye resist the Holy Ghost so Isa 65.2 3. I have stretched out my hands all the day to a rebellious and a perverse people c. Ezech. 18.31 Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel c. So Joh. 5.34 These things I say unto you that ye might be saved Ye will not come unto me that ye may have life so Isa 5.4 What could I have done more to my vineyard that I have not done in it these and many like Scriptures there are wherein the Spirit of God complains that men resist the Grace of God and yield not obedience thereunto But we never read of any compelled or force used to compel men to obedience for that should be contrary
when she shall be spoken of If she be a wall we will build upon her a Palace of Silver if she be a door we will enclose her with boards of Cedar If she be a wall This is the speech of Michael the Prince of Israel Chald. Parah A Palace or a Castle or Tower of Silver pure excellent and durable adorned with the Graces of Gods Spirit c. and strength and power against temptation that She may he an habitation of God through the Spirit Eph. 2.22 This Timuath Sarah was a City ill built and out of repair which Joshuah re-edified by which is signified what is dayly done in us by the true Jesus the Son of God when he takes place in our Souls he builds us up and repairs in us the old wast places Esay 58.12 and 61.4 Origen in locum Si darem locum filio Dei in me acceptum locum à me in anima mea Dominus Jesus aedificaret eum adornaret faceret in eo muros inexpugnabiles turres excelsas aedificaret in me mansionem si mererer dignum se patre John 14.23 Though it be a dark foul and defaced Image yet yield it unto Christ and he will make it bright and glorious like himself beautiful and glorious like the Sun Thus that which Joshuah 19.49 and 50. and 24.30 is called Timnath-Serah the Image of corruption Judges 2. Verese 9. is called Timnath ãâã ãâã ãâã ãâã ãâã by a Metathesis the Image of the Sun a bright and glorious Image the Image of the Son of Righteousness 2 Cor. 3.17 18. Sign Whether we have yielded up unto Christ our selves for his Inheritance Vide Notes in Rom. 13.1 Means Deut. 20.16 Of the Cities which the Lord giveth thee for an inheritance thou shalt leave nothing alive that breatheth c. And thus Joshuah dealt with the Canaanites Joshua 11.11 14. He destroyed all that breathed and so must we deal with all sin that breatheth in us As for example it is not enough for us to abstain from all outward acts of wrath perhaps we may be terrified from them by fear either of some imminent danger or the Judgment to come but this is not enough we must destroy the first motions unto anger which breath in us The like is to be understood of Concupiscence vain fear vain joy vain hope c. Thus Psalm 137. Blessed shall he be that taketh parvulos tuos allidit ad Petram The little ones of Babylon are the evil thoughts and motions which trouble and confound our heart so Babylon signifieth confusion Blessed shall he be that dasheth these little ones against the stone against the Rock Christ 1 Cor. 10. Thus we serve Babylon as Babylon hath served us Psalm 137.8.9 Jerem. 50.29 Apoc. 18.6 How is that Babylon endeavours to kill in us whatsoever breatheth toward God every good inspiration from God and toward God Gal. 5.17 Babylon Confusion destroyeth in us Thus Cain who laid the Foundation of the Devils City he destroyed Abel which signifieth a breath Thus must we deal with the little ones of Babylon Matth. 23.35 And the reason is in our common Law even such a little one left in an house hinders the intire possession of it can we allow our selves in such motions unto sin yet presume that Christ will take intire possession of us Especially remove custom in sin Consuetudo saith Bracton est longa possessio quae tollit actionem vero Domino Thus we must empty the house of all that ever breatheth that Christ may take the intire possession of us yet here we must have a principal care lest Satan over-reach us and hold possession then of us when we hope we are most free for when we have cleansed our selves from the pollution of the flesh and emptied our selves of carnal lusts which make men infamous in the esteem of the world we think our selves secure but the danger then is the greatest lest we be surprized and possessed with spiritual pride than which there is no greater sin when a man ascribes Holiness to himself by his own works and by them exalts and extols himself This last errour is worse than the first Matthew 12.43 44 45. The means to repel these assaults is to deny them Deny ungodliness and worldly lusts the Devil himself then flies from us when he is resisted James 4.7 Yea though a roaring lion 1 Pet. 5.9 So that if we lose possession we have none to accuse but our selves The lusts of your Father ye will do ãâã ãâã ãâã ãâã ãâã John 8.44 If we resist them they are the Devils lusts not ours Sign All men are ruled by one Spirit or other good or evil and if good either a preparative Spirit which is called the Spirit of bondage and fear Rom. 8.15 or the Spirit of Adoption which accomplisheth the work of that preparative Spirit and this is called the Spirit of God and the Spirit of Christ David calls it the Holy and Princely Spirit ãâã ãâã ãâã ãâã ãâã Psalm 51. Establish me with thy Princely Spirit and this is the Spirit of Christ the Spirit of the Heir who ought to rule in us the Spirit of the true Isaac the Spirit of him who is born of the free woman Now according to this difference of Spirits we may discern whether the true Heir hath taken possession of us yea or no For not only his Spirit but the servile Spirits also strive to take possession of us Thus Ishmael derided Isaac the true Heir Abraham himself having as yet no other Issue even when he had the promise of the true Heir desired O that Ishmael might live in thy sight Gen. 17.18 Ishmael is from the spirit of bondage Gal. 4.24 which doth good and abstains from evil only for fear of punishment we read also of another servant which Abraham had Eeliezar Gen. 15.2 a servile Spirit also but of better condition than that of ââââael a mercenary servant who doth what he doth for his hire and hope of reward and Alââââ thought that Eliezar should have been his Heir Gen. 15.3 But indeed neither of the two no âââmael the Son of bondage nor Eliezar the Hireling may be Abraham's Heir He shall not be thine Heir saith God Gen. 15.4 for cast out the bond-woman with her son saith Sarah and God confirms it Gen. 21.10 11 12. And the Apostle makes use of it to our purpose in hand Gal. 4. who must then be the Heir Isaac the seed of the free woman the true Isaac which signifieth laughter and joy and this true Isaac is then born in us when we perform obedience from a willing and cheerful mind and with joy and gladness The Philosopher stumbled upon this Mystery Ethic. 2. that Christ was born hominibus bonae voluntatis Luke 2. And thy people shall be willing in the day of thy power Psalm 110.3 Now Beloved if we perform obedience out of a slavish fear or out of a mercenary hope the true Heir hath not
endures for ever and ever 4. He hath a Scepter 5. That his Scepter is a Scepter of Equity 6. Of the Son he saith Thy Throne c. 1. That the Son of God is God To be the Son of God by natural Generation infers that he is God according to the Jews dispute with our Lord John 5.18 Therefore the Jews went about to kill him because he said that God was his Father making himself equal with God Had they understood him so to have called God his Father as they said he was theirs by Adoption and Grace they could have born it when they said We have one Father even God upon this ground they accuse him before Pilate John 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God Now that the Son of God is God which is a main foundation of the Christian Religion it appears by manifest proofs of Scripture I shall name some few wherein Christ is called expresly by the name of God 1. It is among his Titles of Honour Esay 9.6 He shall be called wonderful Counsellor the mighty one God for so the mighty one ãâã ãâã ãâã ãâã ãâã is read as one Title and God another 2. Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 3. Habak 3.18 I will rejoyce in the Lord I will rejoyce in the Lord in Domino Jesu meo 4. In the beginning was the word and the word was with God and God was that word John 1.1 5. So Thomas called him My Lord and my God John 20.28 6. Acts 20.28 Feed the Church of God which he hath purchased with his own blood 7. Rom. â Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever 8. Phil. 2.6 Who being in the form of God he thought it no robbery to be equal with God 9. John 5.20 We are in him that is true even in his Son Jesus Christ this is the true God and eternal life 10. Tit. 2.13 The great God and our Saviour Jesus Christ This truth hath been opposed by the most subtil Spirits both of old and of later times who have bent their wits to overthrow it 11. The name Jehovah is the proper name God and by that Christ is often called Jerem. 23.6 This is the name which they shall call him ãâã ãâã ãâã ãâã ãâã the Lord or Jehovah our Righteousness 12. The Lord of Glory is a proper attribute of God Act. 1.7 The God of Glory appeared to Abraham c. 1 Cor. 2.8 If they had known him they would not have crucified the Lord of Glory If he be strong and stronger than the Son of Perdition where doth he shew his strength Matth. 28.20 Lo I am with you to the end of the world Emmanuel wherein doth he shew his power The Son of God was made manifest for this purpose that he might ãâã ãâã ãâã ãâã ãâã dissolve the works of the Devil 1 John 3.8 He came that we might have life and have it more abundantly John 10.10 May not many one who hath known Satans work destroyed in himself and his life amended yet say God was in this place and I knew it not Surely there is one in us whom we know not if thou know this then know also that he is able to save to the utmost those who come unto God by him who come by his death into his life know that he came that we might have a more abundant life he is the living God and God of life There was a life before the Son of God was made manifest in the flesh but not that eminent not that abundant life to love salute c. our friends common humanity teacheth it where is the abundance which is expected from thee ãâã ãâã ãâã ãâã ãâã c. Confer Matth. 5. and Notes in Psal 112. If the Son of God be God then he is strong so God and Men are opposed as weak and strong so much ãâã ãâã ãâã ãâã ãâã All the Nations are as the drop of a bucket Then he is stronger than the Son of perdition Here is a ground of Adoration and of Prayer unto Christ and prayer to God in the Sons Name He is God of God Light of light in his light we see light no man can come to the Father but by him nor to him but by the Father The Deity cannot be approached unto but by somewhat of its own as no man can see the Sun but by its own light 2. The Son of God who is God is also a King having a Throne Thy Throne O God There are three Royal Ensigns of Majesty a Throne a Scepter and an Vnction all which are here ascribed unto Christ and that in their eminency 1. A throne that endures for ever 2. A Scepter of Equity 3. An Vnction of gladness above thy fellows 1. Of the first he hath a Throne for our understanding of this let us enquire 1. What a Throne is 2. Where it is 3. And the reason why it is 1. What a Throne is A Throne is a Royal Seat to rest in and that either 1. Of God Revel 1.4 Grace be to you and peace from him who is and was c. and from the seven spirits that are before the Throne Or 2. Of Man 2 Sam. 3.10 the Throne of David It is a Seat whence the King the Supreme Judge gives judgement 2. Where the Throne of God is Answer where his Kingdom is and that is in all the world in the highest Heavens or Divine world in the Paradise of God or Angelical world in the kingdom of men or this inferiour world Omne judicium dedit filio Joh. 5.23 And although a Throne and Tribunal are sometimes distinguished yet because a King and a Judge are often taken for the same so may a Throne and a Judgement-seat also be That which most of all concerns us is where his Throne is here below surely where his Kingdom is and that 's within us ãâã ãâã ãâã ãâã ãâã Luk. 17.21 So he tells his Disciples and therefore his Throne must be there also Observe then what manner of Man a true Christian Man is he is ãâã ãâã ãâã ãâã ãâã a man of God so the Scripture when it expresseth a thing or person excellent it adds this name unto it thus Timothy was a man of God 1 Tim. 6. 3. What Reason is there why he hath a Throne 1. The Son of God hath Just Dominion over and in all his Creatures all Power and Authority whereof a Throne is one sign or token 2. Hereon he sits after the conquest of sin and death observing thee and me and every one of us how we behave our selves against his enemies for he must reign untill all his enemies become his footstool 1 Cor. 15. Hâbr 10.13 3. Hereon he sits to judge both quick and dead and to render to every one according to
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. ãâã ãâã ãâã ãâã ãâã which the LXX turn ãâã ãâã ãâã ãâã ãâã 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 sâcio 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
continued till our Saviours dayes in the flesh so we understand Luk. 1. for the course of Abiah as we find 1 Chron. 24.10 This Metaphor here may be taken from one or other of the former These distributions or gifts are either gratiae gratis datae extraordinary or ordinary extraordinary as 1 Cor. 12.8 9 10. and there is the same reason of these as of signs wonders and miracles as we shall see anon The ordinary gifts of the Spirit Esay 11.2 though the word being more largely understood may reach to the fruits of the spirit which yet the Schoolmen distinguish from the gifts Observ 1. See then how rich our God is how abounding in all gifts and Graces He hath exceeding greatness of power Eph. 1.19 He hath manifold wisdom Eph. 3.10 Diversities of gifts but the same spirit 1 Cor. 12.4 5 6. It is a point of wisdom to know that God is the giver of it Wisd 8.21 God is rich in mercy Eph. 2.4 Every good and perfect gift is from above c. James 1.17 Hast thou but one Blessing O my Father Yes our Heavenly Father hath all Blessings Eph. 1.3 If evil Fathers have yet good gifts c. how much more your Heavenly Father will give the Holy Spirit to them that ask him Luke 11.13 The manifold Grace of God 1 Pet. 4.10 He is God of all Grace 1 Pet. 5.10 As he is rich in all Grace so he is rich unto all Reason 1. The spirit of God is the fulness of God John 1.16 Of his fulness Eph. 3.19 That ye may be filled with all the fulness of God of his Esay 55 1 2. John 7.37 Thus when the spirit is given Acts 2.17.33 it is said to be poured out or shed forth That fulness of the Spirit is as a Fountain which in it self is entire perfect and full of water but if it communicate it self it is by small streams and rivulets 2. In regard of those to whom these distributions and gifts are to be imparted we know in part and we prophesie in part the reason is because of the differences in the receivers quicquid recipitur recipitur ad modum recipientis Doubt Why are there not the like gifts still The reason why divers of these gifts were first given as also why signs and miracles are wrought was to produce Faith 1 Cor. 14.22 Tongues are for a sign c. If therefore Christ were preached as he ought and by such as he ought to whom he hath not been yet known it 's probable such gifts would be given and great good would follow 2. There are greater gifts now as there are greater miracles wrought now according as our Lord promised John 16.12 I doubt not but there are in the Christian world who have the gift of healing but sunt verba voces quibus hunc lenire dolorem possis Christ's Doctrine much more is an healing Doctrine 1 Tim. 1.9 There is a gift of new Tongues what is it to speak but to express the mind and thoughts and desires what to speak with a new tongue but to use new expressions of a new mind and a new heart When we have a new expression according to the rule of Gods word and the Dictate of the Spirit and the mind of Christ in us 1 Cor. 2. ult The Christian man is a new creature and therefore as the old man hath all things old and so an old tongue Rom. 3.10 speaketh of the earth so the new man hath all things new 2 Cor. 5.17 Zeph. 3.9.13 This is the tongue of all the truly religious men 1 Pet. 3.10 Jam. 1.26 Obs 2. Learn from hence another language than what we have been taught in the School of nature yea in the Schools of Arts we are wont to call those habits habits of knowledge faith wisdom which here the Scripture teacheth us to call gifts or distributions of the holy Spirit this is not a meer ãâã ãâã ãâã ãâã ãâã as some perhaps may say for whereas unto habits there is required a natural disposition and promptness in every one who attains unto the habit as is evident in every trade we cannot so speak of the distributions and gifts of Gods Spirit unto which we are not at all disposed by our corrupt nature but indeed rather averse from them and therefore we find all these distributions not to be ascribed unto nature no nor to any humane industry but unto the Lord our God and his Spirit 1 Cor. 12.4 There are diversities of gifts but the same spirit there are diversities of administrations but the same Lord and there are diversities of operations but it is the same God which worketh in all yet I deny not but the word habit may be well used in such sence as the Scripture allows Hebr. 5.14 Observ 3. Every Believer hath some one or other gift of God Eph. 4.7 Vnto us a child is born unto us a Son is given 1 Cor. 7.7 Rom. 12.3 Chastity in a married life and chastity in a single life they are both called gifts of God so our Saviour speaking of Continency Matth. 19.11 All saith he cannot receive this but they to whom it is given The same Lord over all is rich unto all that call upon him Rom. 10.12 Observ 4. Every Believer hath not all the gifts of God Vnto us a child is born a Son it given Esay 9. yet is he not given equally unto all but according as God hath dealt to every man the measure of faith Rom. 12.3 6. The Reason of this different dispensation is the difference of spiritual ages Wisd 7.27 Wisdom enters into the holy Souls according to the ages Spiritual wisdom and understanding is not equally imparted unto all some have more some less Agur hath not learned wisdom nor hath the knowledge of the holy Prov. 30.3 This wisdom was imparted in great measure unto Paul 2 Pet. 3.15 according to the wisdom given unto him Repreh 1. Those who look only upon their own things their own gifts Phil. 2.4 Rom. 12.3 and despise others as empty and void of all Grace Matth. 5.22 There may be some good thing in Jeroboam's Son in him whom thou despisest which God may esteem of 1 Kings 14.13 Cast it not away there may be a Blessing in it Esay 65.8 Repreh 2. To us all that whereas the Spirit of God hath so many distributions and gifts we endeavour not after them Josh 18.3 How long are ye slack to go and possess the land The land is Holiness Josh 5.15 Hebr. it is life and godliness it is the Divine nature it self 2 Pet. 1.3 4. This is that land which the true Joshua divides and distributes unto the the true Israel yet who regards this kind of portion Were it a temporal inheritance Joshua should not upbraid us with our slackness Travelling hath been more dangerous in this Kingdom than now it is God be praised yet there have been who have adventured thorough both Armies to take possession of their inheritance yea
earthly Adam from ãâã ãâã ãâã ãâã ãâã as homo ab humo The first man is of the earth earthly 1 Cor. 15. Reason See Notes on Psalm 144.3 2. The Lord visits the earthly man the word is ãâã ãâã ãâã ãâã ãâã whence they âad ãâã ãâã ãâã ãâã ãâã which the LXX render by ãâã ãâã ãâã ãâã ãâã signifying inspection care of and providence for those under ones care See Notes on Exodus 20 3-6 The Reason none on mans part as the question it self imports on Gods part mere mercy and goodness the bowels of mercy Luke 1.78 Whereby the day-spring from on high hath visited us Observ 1. The wonderful ãâã ãâã ãâã ãâã ãâã and condescent of God What is man Job 7.17 18. Observ 2. How highly then is man dignified by his God For whom God himself takes care provides for him watches over him Charior est superis homo quam sibi Observ 3. Vast difference between the great God and the proud man See Notes on Psalm 144.3 The Pharisees call'd themselves ãâã ãâã ãâã ãâã ãâã the Sons of Wisdom but as for other people they accounted them populos terrae ãâã ãâã ãâã ãâã ãâã this seems to be the reason why the Spirit of God calls Ezechiel Daniel and Zachariah but especially the first Son of man That which is here principally aimed at is Gods visitation of man by Christ when the word is made flesh and dwelleth in us Observ 1. The infinite condescent of the great God unto the mean and base estate of the manhood Whence is it said Elizabeth that the mother of my Lord should come unto me Nay Whence is it saith the Mother of our Lord that the Lord himself should regard the low estate of his handmaiden Luke 2.43 48. This visitation is not proper to the Virgin only but common unto all those who hear the word and do it Matth. 12. ult Observ 2. Hence it follows that the Lord Jesus Christ of whom my Text is principally understood he is the great visitor the great Bishop of our Souls 1 Pet. 2. ult Dionysius Areopagita calls him ãâã ãâã ãâã ãâã ãâã the universal or general Bishop and visitor of our Souls This is the true Joseph who is sent to visit his brethren in Shechem Gen. 27.13 14. whom his Father sent from Hebron to Shechem from Hebron society the man my fellow Zach. 13.7 We know in part that 's Shechem which signifieth a part until that which is perfect do come i. e. Joseph until the true perfect comes to visit us therefore he finds his Brethren in Dotham i. e. under the Law Gal. 4.4 5. Thus the true Joseph came to seek and to save that which was lost the true Moses Acts 7.23 Into whose heart it came to visit his Brethren and he it is he smites the Egyptian and buries him in the sand he subdues the iniquity Mich. 7.29 and rebukes the Hebrew corrupted by the Egyptian Exhort To receive and entertain this Honourable Visitor how would we entertain a gainful chapman How are we wont to have mens persons in admiration for advantage sake To them that received him to them he gave power to become the Sons of God John 1. If the Lord do visit us in Grace and Mercy he always brings a Blessing with him as when he visited his people in Egypt Gen. 50.24 Exod. 3.16 I have visited you and I have said I will bring you up out of the land of Egypt Ruth 1.6 God visited his people giving them bread Psalm 65.9 Thou visitest the earth and waterest it Jerem. 29. He visits the Jews and brings them out of Babylon He visits Sarah and she conceives and bears a Son Gen. 21.2 Hath the Lord thus visited thee Hath Sarah hath the free woman conceived or brought forth It is the Apostles Allegory Gal. 4. Are we as Isaac the children of promise Verse 28. if so than cast out the bond woman and her son the spirit of bondage that genders to bondage and fear Rom. 8.24 If ye then be led with the spirit of bondage and slavish fear how can the true Isaac the seed of the free woman be born in thee How can God have visited thee as he visited Sarah 2. Hath he visited thee as he visited the Jews and brought thee out of Babylon Babylon is all one with Babel and figures all the confused and tumultuous divisions of Sects and damnable Heresies Hath the Lord brought thee out of these by his gracious and frequent invitation of thee Come out of them my people if not thou art a Son or Daughter of Babylon still not of Jerusalem the City of peace God hath not yet visited thee as he visited the Jews 3. Hath he visited thee as he visits the earth thy earth O Adam and watered thee with his word Hath the green Herb and Bud of life appeared in thee Hath he enriched thee with his Spirit the river of God which is full of water Psalm 65.9 If he hath so visited thee thou bringest forth the fruits of the spirit love joy c. if thou bring forth briars and thorns earthly cares c. God hath not yet visited thee as he visits the earth 4. Hath he visited thee as the Israelites in Egypt to subdue thine iniquities and cast thy sins into the depth of the Sea Hath he brought thee out of the spiritual Egypt from under the slavery of the spiritual Pharaoh If so God hath visited thee as he did the Israelites if yet thou be under the power and dominion of thy sins and under the slavery of the spiritual Pharaoh surely God hath not yet visited thee c. Mean To humble our selves as when the people heard that God had visited them Exod. 4.20 2. Acknowledge our own unworthiness Lord I am not worthy that thou shouldst come under my roof 3. Psalm 101. I will walk in my house with a perfect heart c. 4. Prayer Psalm 106.4 O visit me with thy Salvation Jeremiah 15.16 O Lord thou knowest remember and visit me NOTES AND OBSERVATIONS UPON HEBREWS II. 7. ãâã ãâã ãâã ãâã ãâã Thou madest him a little lower than the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands THe Psalmist in these words doth demirari and admirari 1. Demirari he wonders at the vileness and baseness of fallen man yea of man in his natural estate 2. He doth also admirari he wonders at the great Grace and mercy of God unto him in that estate 1. which is 1. General that God remembers him in that estate 2. Special 1. In his order 1. Near position to the Angels 2. Glory above the Angels 2. In the subordination of all things to him 3. Wherein this visitation consists So that we have a notable Climax The Divine truths are 1. God made man a little lower than the Angels 2. God crowned him with glory and honour 3. He set him over the works of his hands 1. God made man a little
adjoyned unto so that ãâã ãâã ãâã ãâã ãâã was ãâã ãâã ãâã ãâã ãâã corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is ãâã ãâã ãâã ãâã ãâã which properly signifieth strength and is opposed unto ãâã ãâã ãâã ãâã ãâã which signifieth Authority so that ãâã ãâã ãâã ãâã ãâã Authority and Right is in a just Governour ãâã ãâã ãâã ãâã ãâã strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used ãâã ãâã ãâã ãâã ãâã answers to the Hebrew ãâã ãâã ãâã ãâã ãâã which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have ãâã ãâã ãâã ãâã ãâã it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called ãâã ãâã ãâã ãâã ãâã and therefore it 's so found only in the singular number it answers properly to ãâã ãâã ãâã ãâã ãâã in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 ãâã ãâã ãâã ãâã ãâã It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death ãâã ãâã ãâã ãâã ãâã he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be ãâã ãâã ãâã ãâã ãâã but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called ãâã ãâã ãâã ãâã ãâã they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie ãâã ãâã ãâã ãâã ãâã This was mystically meant by the Aegyptian
of desires that he may obtain the end of his Faith but these desires commonly proceed from sloathfulness which kills the Soul Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour such an one considers not that there are works of faith and labour of love and patience of hope 1 Thess 1.3 and therefore the Apostle exhorts the Hebrews that every one shew the same diligence that they be followers of them not hastily run before them Heb. 6.11 12. Exhort Forasmuch as Christ hath suffered for us in the flesh yea therefore hath taken part of flesh and blood that by death he might destroy him that hath the power of death i. e. the Devil and that he might deliver those who all their life time through fear of death were subject to bondage Let us also be exhorted to arm our selves with the like suffering mind The Lord Jesus delivers only such as are here described even the children who fear the death and through fear of it are subject unto bondage If therefore we would be partakers of this deliverance it concerns us to be under the fear of death that 's the qualification of those whom the Lord Jesus delivers such as fear death and pray for deliverance from death Hosea 5.7 Rom. 7. Wretched man that I am who shall deliver me from this body of death Like passions in us beget sutable affections in the Redeemer could he say Vere Plorabit qui me vult incurvasse querela The Lord Jesus abounds with love towards us and hath compassion on us but he would that we should compassionate our own estate mourn for it Si vis me flere dolendum est ipse tibi One complained to Demosthenes that his enemy had beaten him he spake in cool blood and the Orator told him he would not believe it that he had beaten him his Client angry and grieved what saith he did not he beat me will ye not believe that he beat me Yes saith Demosthenes I will now believe you Would we that the Lord Jesus should commiserate our calamities and deliver us from the buffetings of Satan we must shew that we are sensible of them our selves Wretched man that I am who shall deliver me c. Answer shall then be made as Vulg. Latin Gratia Dei per Jesum Christum or as in our English I thank God through our Lord Jesus Christ NOTES AND OBSERVATIONS UPON HEBREWS II. 16. ãâã ãâã ãâã ãâã ãâã For verily he took not on him the nature of Angels but he took on him the seed of Abraham THe Text either hath reference unto verse 14. Because the children were partakers of flesh and blood c. For he took not on him the nature of Angels c. Or it hath reference unto Verse 15. Christ suffered Death that he might deliver those who through c. For he lays not hold on the Angels c. Whence it is that the words as ye perceive admit of divers readings the one in the Text the other in the Margin 1. That in the Text denies Christs assuming of the Angels nature and affirms his taking the Seed of Abraham upon him 2. That in the Margin denies Christs taking hold of the Angels and affirms his taking hold of the Seed of Abraham Both sences are of great importance and have their several Authors ancient and modern I shall therefore speak of both because of the great Authority of the Fathers and Schoolmen c. but I much rather incline to that in the Margin Hitherto ye have heard our Lords incarnation that great indulgence and favour of the Deity toward the Humanity The Lord took part of flesh and blood and the ends he had for so great condescent The Apostle in these words improveth the Lords inestimable Grace and favour unto men by comparing herewith his waving and passing by the Angels for this Text either hath reference to Verse 14. or to Verse 15. By the Angels are here meant the Apostate Spirits which left their first estates and principality 2 Pet. 2. For our more distinct proceeding herein let us consider the words in this methodical division 1. Christ took not on him the nature of Angels 2. Christ took on him the Seed of Abraham 3. Conjunctim He took not the one but the other 1. Of the Angels I have had often occasion to speak especially on this and the former Chapter besides other places The word nature which ye read here is neither in the Greek Vulgar Latin Syriack or Arabick Text nor in the High or Low Dutch nor French nor Italian nor Spanish Translations no nor in any of our old English Translations either Printed or Manuscript yea although the most of these incline to the former judgment that the Text here speaks of Christs not assuming the nature of Angels but that he takes upon him our nature yea although some of them as Deodati and the French Bible put nature in their Gloss yet neither they nor any other elder or later put that word in the Text except only our last Translators A most bold supplement especially where the Text is so doubtful the word ãâã ãâã ãâã ãâã ãâã is rendered by Hierom apprehendit by Erasmus assumpsit in this point He took not on him the Angels i. e. according to the Authors of the former reading Christ took not the nature of Angels upon him he became not an Angel he is no where brought in in all the Scripture assuming to himself into hypostatical and personal union the nature of Angels The true and adaequate reason why the Lord assumed not the Angels into hypostatical union with himself and became not an Angel is even from the counsel of his own will as Matth. 11. Even so Father for so it seemed good unto thee Howbeit because the Divine will hath forcible reasons for it self if well known it shall suffice for the present that the Lord would take upon him such a nature as wherein he might suffer and by his death take away sin now the nature of Angels is not capable of death Object Christ is called an Angel as elsewhere so especially Gen. 31.11 12. and 48.16 and Psal 19.24 Exod. 23.20 Respon Christ being called an Angel doth not infer the Assumption and participation of the Angelical nature for so he is called by the names of many other creatures whose natures he assumes not as a lamb a lyon a vine a door c. But because he communicates with certain creatures in like works and properties Therefore he takes to himself the name of certain creatures Thus where Christ is called an Angel it implys not communion of Nature with the Angels as if he took their nature upon him but hereby is implyed that he communicates in a like effect and property with the Angels in regard of his obedience unto God the Father who sends him and the work he doth at his command for so ãâã ãâã ãâã ãâã ãâã signifieth one who is a messenger and sent
that he hath suffered being tempted he is able also to succour those that are tempted 1. Christ's Brethren are tempted for of those the word ãâã ãâã ãâã ãâã ãâã is to be understood as appears vers 17. Here only we must enquire what is meant by temptation The Brethren of Christ I have spoken of before they are such as do the will of the Father Matth. 12. The word ãâã ãâã ãâã ãâã ãâã here used is from ãâã ãâã ãâã ãâã ãâã transeo to pass over as in passing a water of unknown depth the Marriner conto pertentat he trys the depth of it with a Pole whence percontor is to ask a question to sound a man of what depth he is or else from ãâã ãâã ãâã ãâã ãâã which signifieth experiment or tryal so ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã to assay or make tryal of Heb. 11.29 which because its often done with intention to deceive the word ãâã ãâã ãâã ãâã ãâã signifieth also deceit ãâã ãâã ãâã ãâã ãâã And therefore Satan who deceives the whole world with his temptations or endeavours so to do is called ãâã ãâã ãâã ãâã ãâã the tempter Matth. 4.3 which is tentatio seductionis To try ones strength understanding will love or other affection This is Tentatio probationis As for the nature of temptation tentare est experimentalem notitiam alicujus rei in se vel in alio causare principaliter vel occasionaliter To make experiment or tryal in ones self or another principally or occasionally That knowledge therefore that is gotten by reason or by discourse is not gotten by proving or trying or tempting This tryal is made in ones self or another because when God tempts a man as he is said to have tempted Abraham he causeth no experiment or new knowledge in himself which is eternal but he causeth him who is tempted to know somewhat in himself which before he knew not I say this experiment is made in ones self or another principally or occasionally 1. Principally in regard of God Man or Satan for God Man and Satan therefore tempt or make tryal that they may know or cause something to be known 2. It is added occasionally in regard of the flesh or the world for the flesh is said to tempt by the lusts of it and the world by adversity assaulting us and by Prosperity alluring us whereby a man is made known to himself and others whether he be in a constant and setled estate or else mutable and changeable Why are the brethren of Christ tempted Reason there is in regard 1. Of Christ's brethen 2. Of God himself See Notes on Matth. 41.3 Of the Tempter who immediately or mediately tempts the Brethren of Christ by evil men or by other outward creatures in the world and by his lusts which he suggests unto them as they are called his lusts Joh. 8. And these Brethren of Christ rather than any other are tempted by Satan because ungodly men are already in his power and he hath them safe in his possession and such as these he takes captive at his will 2 Tim. 2. Luk. 11.12 But such as these who have revolted from him and given up their names to the Lord Jesus Christ as his Servants and Soldiers those are the men that Satan tempts these are they whom he desires to winnow as wheat Observ 1. Even the Brethren of Christ are exposed unto temptations The Tempter useth all his stratagems all his arts and deceits to seduce them and bring them into his snares Observ 2. There is no estate secure no condition exempted from temptation on this side the heavenly rest for our proficiency and growth is by our temptations otherwise how grow we stronger but by exercise of our gifts and graces which are tryed by temptation So was Job's patience by Satan and Josepbs chastity by his Mistress and Davids meekness by Saul by Shimei and others And how can any man know he hath such graces in him unless he be tryed and tempted Nor shall any one receive the Crown of Life unless first he hath overcome nor can any one be said to overcome unless first he strive nor can he overcome or strive unless he hath an enemy and that enemy tempt him Thus Militia est vita hominis Job nor will that warfare be accomplished until we can truly say with the Apostle 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. The Spouse in the Canticles 4.16 therefore calls for not only the south wind but also the North wind to blow upon her garden she desires both at once And why not only the South wind For from the South blow fruitful breathings whereby we understand the inspiration of the holy Spirit and increase of Graces thereby Whereas ab aquilone panditur omne malum Jerem. The Spouse knew well that there is no increase of Graces to be hoped for without increase of opposition and contrariety And therefore by how much the sweet breathings of the spirit proceed from the South by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of Christ found this by experience Act. 2. when they received the spirit and the mighty rushing wind Soluta est omnis congelata mentis frigiditas sicut torrens in austro saith Gilbertus Abbas Then the spices flowed they declared the wonderful works of God But what then did the North wind cease when the South wind blew No did not then the storm and tempest of persecutions arise more fiercely did not the hatred much increase While the Apostles and Disciples were yet but novices in Christ's School they suffered some accusations from the Pharisees as for plucking and rubbing the ears of corn for eating with unwashen hands c. but when they appeared full of the holy Ghost Good God! how the North wind arose what storms and tempests did it raise in the hearts of gain-sayers for as our God gives greater gifts unto his people so he permits greater oppositions against them and as their graces are greater so the greater are their sufferings ubi magnitudo gratiae ibi magnitudo discriminis Hierom. Observ 3. It is not an estate truly miserable to be tempted even the Brethren of Christ such as do the Will of their Father which is in heaven even they are tempted Observ 4. If the Brethren of Christ must pass thorough the fiery tryal of temptation What shall become of them who are Christs enemies if his brethren must endure the fire of Purgatory even that fiery tryal that is to try us in this our Pilgrimage what fire but that of hell remains for his incorrigible enemies if our Lord so thoroughly purge his floor and his corn which he carryeth into his barn what shall become of the chaff but that it be burnt up with unquenchable fire Repreh Those who pretend
sin and iniquity as much as lies in them from generation to generation for children having no better pattern which they will follow than their Parents example they suck in their corrupt manners as their milk and insensibly drink in their wicked lives as Rachel is said to have stollen her fathers idols This is the cause of the ruines and destructions of Kingdom and Common-weals as the Lord is pleased to give an account of his dealing with the ten Tribes Their Kings took their pattern of iniquity one from other till at length they were carried away captive into Assyria 2 King 17. and the remnant were like them vers 41. And the like account the Lord is pleased to give why he rejected the Jews Josiah a good Prince left an eminent example to his sons after him who every one corrupted his way 2 Chron. 3.6 yea these ruines which have befaln this land were by Wise men foreseen in the corrupt manners of youth in places of education Exhort 1. Whoever have good Parents let them endeavour to inherit what is good and of God in them 1 King 3.6 2 Tim. 1.5 Exhort 2. To those who have evil Parents as the Hebrews had Let them not look upon what is next them for an example as the brute beast looks only at what is present but look higher at what is more eminent and excellent if none of own progenitors were exemplary in goodness Let us be followers of God as his dear children Eph. 5.1 For is not he thy father that bought thee c. Thus Esay bids us look to Abraham And St. Peter sets the Example of Christ before us that we should follow his steps for as Rivers farther off their Fountains are either brackish or soil'd and muddy So the more remote from the Fountain of life c. Aetas parentum pejor avis c. When Asa saw the wicked life of his Father Abijam who followed his father Rehoboam who imitated Solomon only in his Apostacy Asa looked beyond all these his Progenitors and looked up to David 1 King 15.11 Asa did that which was right in the eyes of the Lord as did David his father as if he had had no Father intervening between him and David Amaziah imitated Joash but the Scripture implies he should have imitated David 2 King 14.3 Therefore the holy Spirit Ezech. 20.13 hath reference to the story in the Text The house of Israel rebelled against me in the wilderness and vers 18. I said unto their children walk ye not in the statutes of your fathers All flesh is grass Zach. 1.4 5 6. There is also reason from the infirmity and weakness of persons present whose lives are pryed into bodily presence is weak virtutem praesenten odimus semotam ab oculis quaerimus invidi The Pharisees would build the Prophets Sepulchres whom their fathers slew Jehosaphat is commended that he walked in the first ways of his father David 2 Chron. 17.3 David's first ways were rending a lion the devil a bear the flesh a Goliah the world Observ 3. Obedient and good children of vitious Parents ought if I may so say to seek to make God amends for their fathers sin to expiate as much as lies in them their fathers iniquity according to which the Jews said of a good man ãâã ãâã ãâã ãâã ãâã Exhort That Parents give good examples to their Children lest they being examples of sin they may be also made examples of punishment as these in the Text were The Fathers of the Hebrews tempted God proved him and saw his works forty years Hitherto we have heard the sins of the Fathers with the first aggravation they tempted God though they saw his works The second aggravation is taken from the continuance of time how long they tempted him and that is forty years These forty years are here added to vers 9. signifying the long continuance of the fathers in their sins but Psal 95. they are added unto the verse following and so signifie the continuance of Gods grief for their father sins And divers of the Ancients are of this judgement which reading also the Apostle himself approves of vers 17 18 29. But with whom was he grieved forty years c This diverse pointing of the words is very ancient but to whether of the two soever we joyn the forty whether to the fathers sinning or Gods grief for their sins the sence amounts to one and the same thing although differently applyed as I shall shew in the application of them both Mean time let us consider them as our Apostle applies them The number of forty is a mystical number sometimes of temptation to sin sometime of sin it self sometime of punishment for sin sometime repentance for sin I shall give examples of these 1. Our Lord was tempted forty days in the wilderness Matth. 4.1 2. 2. These fathers of the Hebrews sinned forty years 3. For their sins sake their children were to bear their punishment forty years Numb 14.33.34 Thus the people of the old world was wasted away and blotted out of the earth by forty days and forty nights rain Gen. 7.4 4. The same number signifieth also repentance and sorrow for sin And therefore forty days were allowed the Ninevites for their repentance The reason of this long continuance in sin may be conceived from consideration of the iniquity it self c. See Notes on Rom. 6.19 Observ 1. Sin lasts long and will continue long unless by the mercy of God through Jesus Christ it to be destroyed Iniquity burns like a fire Esay 9. and like fire it increaseth and goes not out alone unless it be quenched by the Spirit of God which is as water Joh. 4. and 7. It grows and encreaseth like the Crocodile which the Naturalists say groweth while it liveth and therefore God hath provided the Ichneumon to kill him c. and iniquity encreaseth and grows and would never dye But the good God hath sent the Lord Jesus Christ who out of meer grace and love to mankind by death destroys him who hath the power of death Rom. 6.6 Eleazer slew the Elephant 1 Macch. 6.46 Observ 2. From what we perceive in this number forty we may collect that there are many Mysteries intended by the holy Spirit in numbers such there are in the numbers of three and four and seven and ten and twelve and the compound numbers and as this number of forty imports temptation tryal of Faith sin punishment and repentance for sin so the number fifty notes remission and pardon of sin whence it was that the fiftieth year was the year of Jubilee Lev. 25. Observ 3. Some there are that continue long time in their perversness and unbelief and harden their hearts This was the condition of this people both in the wilderness and in the Land of Canaan against whom the Prophets every where complain Esay 1.4 Ah sinful nation a people laden with iniquity c. and 5.6 Why will ye be smitten any more c. Yet
are called ãâã ãâã ãâã ãâã ãâã Art Science Wisdom Vnderstanding and Prudence All these have their Archetypon the Christ of God Thus the Divine Wisdom is said to teach the four cardinal Virtues which are famous among all Nations and recorded by the Orator and by the Wise Man Wisd This justly reproves illogical unreasonable men such as the Apostle calls ãâã ãâã ãâã ãâã ãâã God is come down in the likeness of man to teach them God's language and his Divine Logick and way of reasoning And the subtle Sophister the Devil unteacheth them the Divine Method of Reason and corrupts their understanding 2 Cor. 11. Thus Samuel reasons from the Lord 1 Sam. 15.2 Amalech laid wait for Israel in the way when they came up from Egypt Go therefore and smite Amalech and destroy all that they have and spare them not Thus the Lord reasons But how reasons Saul and his people They took of the spoil sheep and oxen the chief of the things which should have been utterly destroyed to sacrifice unto the Lord thy God And even so the Lord reasons Amalech hath devoured and licked up therefore utterly destroy these devourings sins but many reason Let us offer sacrifice that is better than obedience Thus the Lord of the Vineyard reasoned concerning the ungrateful husband-men though they had slain his servants Yet saith he they will reverence my Son But how reason the Husband-men They said among themselves Come let us kill him and let us seize on his inheritance Matth. 21.37 38. Thus the Sophister hath taught the men of this generation to reason when the Lord sends his Son to require the fruits of his Vineyard even the fruits of the Spirit even the fruits of righteousness which are by Jesus Christ they thus reason these are Popery this is the heir the Lord and Heir of all things we cannot be saved by our works let us kill him by our sins crucifie him again and believe that he is dead for us and the inheritance shall be ours Repreh 2. Those who teach and reason out Divine Wisdom by man's sophistry Thus some magnifie Plautus Chrysippus saying that if Moses spake Latin he would use Plautus his phrase if he reasoned he would use the logick of Chrysippus Thus some magnifie man's language and reason not considering that the Divine Doctrine was given to us that we should be changed into it not that we should change and fashion it according to our own corrupt reasoning Rom. 6.17 Exhort Let us speak the words which the Divine Wisdom teacheth Let us reason as the Divine Wisdom reasoneth Let us be wise with the Divine Wisdom holy with Gods holiness This we shall attain unto if as new born babes we desire the sincere rational milk This milk is reasonable ãâã ãâã ãâã ãâã ãâã The Divine Wisdom is no way contrary but consonant and agreeing with true reason and the genuine Art of it which we call Logick as it is clear and evident throughout the whole Scripture Nor is there any Topick or Logical place of Argument in all that Art that the holy Scripture will not afford an example of as all Logicians will easily grant Indeed some are wont to say that nihil est tam ratione firmum quin vi rationis infirmari potest that there is nothing made so fârm by reason but it may again be weakned by reason But this is not to be understood of true Logick but subtil sophistry which is the corruption of it This may raise our estimation and teach us to set an high price as on the Truth and Wisdom of God so on the means conducing thereunto The Truth and Wisdom of God is no other than the Christ of God who is the very Truth of God yea God truly Esay As for the means remotely conducing hereunto it is that common ray and beam of Divine Light which shines more or less in all men and is the foundation of true Logick and reasoning 2. We ought as new born babes to desire the sincere rational milk The word here rendered to desire is not simply so but indeed to desire with great intention and vehemency the word is not ãâã ãâã ãâã ãâã ãâã which signifieth to desâre but ãâã ãâã ãâã ãâã ãâã to desire earnestly such a natural desire as new born babes have of their Milk Observ Take notice of our degeneration and of what necessity our Regeneration is the Lord calls us back unto the condition of childhood In malice be children children are not malicious They are minimè mali they are innocent Except ye be converted and become as little children ye shall in no wise enter into the Kingdom of heaven O what a deal of our manly work such as we have performed since we were men grown men must be unwoven and ravel'd Observ Note what the nature of desire is it 's a young one of our soul Herein our affective part differs from our apprehensive when we know or understand any thing we receive only the image of what we know But when we desire our soul is carried out unto the thing we desire NOTES AND OBSERVATIONS UPON II PETER II. 5. ãâã ãâã ãâã ãâã ãâã And spared not the old world but saved Noah the eighth person a preacher of righteousness bringing in the flood upon the world of the ungodly ALthough we have spent much time already concerning Noah his name the notations and reasons of it and the prophecy that went before of him as the Apostle speaks of Timothy 1 Tim. 1.18 together with the mystical understanding of all these Yet if we shall consider that all mankind was now destined unto destruction and unto perishing in the flood and that this man ãâã ãâã ãâã ãâã ãâã with a notable emphasis this man found grace in the eyes of the Lord. This Man was just and upright in his generation This Man walked with God This Man was taken in exchange for the world Eccles This Man was he quem Dominus Deus ad reliquias secundum semen hominum reservavit ut esset Ecclesiae seminarium saith Ambrose we will consider these things and much more might be added concerning this Man I hope it will not be tedious unto you to dwell a little longer on the same Argument that so we may imprint in our minds more deeply the character of his holy conversation and according to his Example rest from our own thoughts cares affections and works and generally our vain and earthly conversation and walk with God and study to approve our selves unto God and true righteousness and holiness and be without blame in the midst of a perverse and gain-saying generation that so through the Grace of our Lord Jesus Christ the true Noah we may find Grace in the eyes of the Lord in the time of the overflowing scourge The Spirit of God in Scripture makes use of Noah's example and the Flood to divers holy purposes 1. To figure out Baptism 1 Pet. 3. 2. To forewarn men of security
host Judg. 7.22 And even thus that which is born of God overcomes the world For Midian is no other than the false judgement So Midian signifieth a cruel enemy to the Israel of God judging falsely of Gods people and the things of God and these the true Gideon breaks in pieces and dasheth one against another so Gideon signifieth Thus God confounded the language of the Babel builders one by another and dispersed them Gen. 11. And when they draw their tongues like a sharp sword and shoot out their arrows even bitter words suddenly do they shoot at the upright as the Psalmist speaks The Lord divides their tongues as David prays divide their tongues O Lord for I have espied iniquity and strife in the City Psal 55.9 And therefore this victory of Christ over the false judgement it 's said to be according to the day of Midian Esay 9.4 5. 2. Thus Christ destroys the Philistins 1 Sam. 14.20 by setting every mans sword against his fellow The Philistins are drunkards as the word signifieth Now there is a two-fold drunkenness 1. With wine and 2. With opinion and they are both extreme enemies to the people of God And therefore the power of Christ proceeds so in us for the conquest of these Jonathan went against these Philistins i. e. the gift of God So Jonathan signifieth and so Christ calls himsef The gift of God Joh 4.10 Eph. 4 7. And thus he sets one opinion against another and so confounds and infatuates them They are drunken saith the Prophet but not with wine they stagger but not with strong drink for the Lord hath poured out upon you the spirit of deep sleep and hath closed your eyes Esay 29.9 10. And because this drunkenness of opinion is always accompanied with hypocrisie vers 13.14 Therefore the Lord said For as much as this people draw near me with their mouth and with their lips do honour me but they have removed their hearts far from me and their fear towards me is taught by the precept of men therefore behold I will proceed to do a marvellous work and a wonder for the wisdom of their wise men shall perish and the understanding of their prudent men shall he hid The Lord mingles amongst them a spirit of giddiness and infatuates them makes them fools one by anothers reasoning oppositions of science falsly so called 1 Tim. 6.20 till they come to their wits end and so become fools in this world that they may be wise 1 Cor. 3.18 2 Cor. 10.5 3. The like we may judge of the conspiracy of Ammon Moab and the inhabitants of Mount Seir against the people of God 2 Chron. 20.23 when the bastard and false religions figured by Ammon and Moab fight and overcome the Edomites the earthly minds and then fall at difference among themselves and destroy one the other Such conflicts as these there are within us had we acquaintance with our own hearts and spirits and could discern them Thus that which is born of God overcometh the world remotely and mediately And all these victories I ascribe unto Christ's restraining Grace 2. That which is born of God overcomes the world immediately And here the Combat is not between sin and sin but between the spirit and the flesh grace and sin good and evil virtue and vice righteousness and unrighteousness Christ and Belial that which is born of God and that which is born of the Devil Thus charity overcomes envy humility pride liberality covetousness patience anger sobriety drunkenness chastity incontinency piety prophaness and hypocrisie And generally all that which is born of God overcomes the world all that which is born of the Devil If we enquire into the causes of this victory I shall name only two 1. The Spirit of Christ the efficient cause Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary the one to the other 2. The glory of God the final cause of all these victories 1 Cor. 1.27 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things despised hath God chosen yea and things which are not to bring to nought the things that are that no flesh should glory in his presence that according as it is written he that glorieth let him glory in the Lord. The uses are 1. Of Instruction 2. Reproof 3. Comfort 4. Exhortation 1. There are contrary births in us struggling and striving for mastery like the twins in Rebecca's womb Judge in your selves Beloved do ye not find the conflict in every one of your souls Doth not the flesh lust against the spirit and the spirit against the flesh Is there not an enmity between the seed of the woman and the seed of the serpent Do we not perceive the same enmity continued in our hearts Do we think that the Lord hath sworn in vain that the Lord will have war with Amalech from generation to generation Exod. 17.16 this war we read first there and Josuah leading the Israelites against Amalech we read also Saul fulfilling this oath 1 Sam. 15. where the Lord sends him to war with Amalech David also maintains the same war 1 Sam. 3.30 Mordecai and Esther also continue the fulfilling of it Esther 8. and 9. And do we think that this war is now ended The Lord hath sworn that he will have war with Amalech from generation to generation both under the law and under the Gospel And where now shall we find this war continued Where else but in every one of our hearts There 's an Amalechite there there 's a spawn of the Devil some of the Serpents seed that declines and sways the people from their obedience unto God and so licks up the people So properly Amalech signifieth and with this Amalech the Lord and that which is born of God will war from generation to generation These are those enemies which our Lord fore-tells of Matth. 24. That a mans enemies shall be those of his own houshold And this Amalech these enemies the Lord will destroy ãâã ãâã ãâã ãâã ãâã with an hidden hand So the Greek interpreters render the words The Lord sware that he will have war with Amalech c. Even by the hand of Christ the power of God he had horns coming out of his hand and there was the hiding of his power Hab. 3.4 And by these he maintains war with the spiritual Amalech from generation to generation 2. But emnity may perhaps be dissembled smothered and conceiled and no hurt come of it Is the enmity of the world such No the world is a troublesome importunate and implacable enemy such as exerciseth enmity in fighting and troubling as David complains Psal 56.1 Man would swallow me up he is daily fighting and troubling me The Title of the Psalm is The Dove of the Congregation of them who